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Logic of Phantasy 76

Jacques Lacan
雅克 拉康

Lacan Seminar 14:


The Logic of Fantasy 17
幻见的逻辑
Seminar 17: Wednesday, April 19, 1967

There is here a surprising convergence between what is really at stake - namely, what I am in the

process of telling you - and what I would call on the other hand the major point of psychoanalytic

abjection.

在一方面,是真正岌岌可危,也就是我正在告诉你们的过程。在另一方面,有所谓的精神分析学的卑贱。它

们彼此之间,有一个令人大吃一驚的会聚。

I ought to say that you owe it uniquely to Jacques-Alain Miller, who made a reasoned index of my Ecrits,

that it does not have the alphabetical index at which I would have, (10) I ought to say, however little,

exulted in imagining it beginning with the word abjection. It never happened. It is not a reason why this

word should not take its place.

我应该说,你们要特别归功於亞蓝、米勒。他替我的「精神分析论文集」编排井井有条的目录,但不是按照字

母排列的目录,以「卑贱」abjection 这个字开始,这有点出乎我的预料之外。但是不照字母排列有何不可?

没有理由非把abjection这个字,排在第一。

The One that I am putting here - through a purely mathematical reference, I mean that it images simply

the fact that in order to talk about the incommensurable I have to have a unit of measure and there is no

unit of measure that is better symbolised that by the One - the subject in the form of its support the

small o is measured, is measured by sex (se mesure au sexe) - you should understand that as if one

were to say that he is measured by the bushel or by the pint. That is what the One is: the sex unit,

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nothing more!

我现在将这个「一」放在这里,透过一个纯粹的数学的指称。我的意思是,它仅仅反映出这个事实:为了要

谈论这个无法测量的东西,我必须要有一个测量的单位。没有一个单位会比这个「一」是更好的象征符号。生

命主体以这个「一」的形式,支持零的小客体,是用性来衡量。你们应该了解它,好像我们想要说,他的酒

量是一普洱还是一品脱。那就是这个「一」的特质:它是性的单位,不是别的。

Well then, this One is not nothing. It is always a matter of knowing the degree to which it converges, as I

said earlier, with this One which reigns at the very mental foundation of psychoanalysts, to this day, in

the form of the unitive virtue, which is supposed to be at the source of everything that they unfold in

terms of a discourse on sexuality.

这个「一」可是举足轻重。我们总是有必要知道,如我早先说过的,它跟迄今,以合作的精神,统辖精神分

析师的精神功用的这个「一」,互相会聚到什麽程度。这种合作的精神应该也是一切的根源,作为以性爱的

真理轮述展开的一切。

The vanity of the formula that sex "unites" is not enough. It is also necessary that the primordial image

of it should be given them by ... the fusion from which the enjoyer of his enjoyment (jouissade) is

supposed to benefit: the little baby in its mother's womb (where no one up today has been able to bear

witness that it is in any more comfortable position than is the mother herself in carrying it); and where

there is supposed to be exemplified what you heard again here, last year, in the discourse of M Conrad

Stein (whom, moreover, we have not seen since, to my regret), as necessary for psychoanalytic

thinking, as representing this lost Paradise of the fusion of the ego and the non-ego, which, I repeat, in

listening to them, the psychoanalysts, is supposed to be the cornerstone (la pierre angulaire), without

which nothing could even be thought about the economy of the libido - for this is what is at stake!

光是沾沾自喜於性会「结合」的公式是不足够的。它的原始形象应该被给予它们一种融合。而且,他的欢爽的

享受者应该从那样的融合获得利益。在母亲子宫中的小婴儿(迄今,无人曾经见证,跟装载它的母亲本人

比较起来,它的位置是否比较安逸。)你们去年在这里听到内容,应该在康拉德、史坦因的真理论述中,可

以得到印证。(我感到遗憾,自从那时,我都还没有会见他。)对於精神分析思想而言,这是需要的,因为

它代表这个自我与非自我的融合的失乐园。我重述一遍,当我们听到精神分析师时,这种自我与非自我的

融合应该是作为基石。假如没有这个基石,我们无法构想生命的力比多的经济作用会是什麽样子,因为这

是岌岌可危的地方。

I think that there in here a veritable touchstone - I take the opportunity to signal it to whoever intends to

follow me.

我认为,这里有一个可做验证的标準。我把握这个机会,传达给任何打算听我的演讲的人。

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The fact is that anyone who remains in any way attached to this schema of primary narcissism, may well

put in his buttonhole all the Lacanian carnations he wants, the aforesaid person has nothing to do, from

near or far, with what I am teaching.

这个事实是,任何跟原初的自恋的这个基模紧紧连系的人,很有理由将他所要的拉康康乃馨花,全都插到

他的钮扣洞里。这样的人跟我目前的教学没有丝毫关系。

I am not saying that this question of primary narcissism, is not something that poses a question in the

economy of the theory and deserves one day to be emphasized.

我不是正在说,原初自恋的问题,不会在理论的经济作用形成问题。有朝一日,它应该得到应有的强调。

I am beginning today precisely, by remarking that if jouissance-value takes its origin in the lack marked

by the castration complex - in other words, the prohibition of auto-eroticism being brought to bear on a

precise organ, which only plays there the role and the function of introducing this element of unit (unite)

at the inauguration of a status of exchange, from which there depends everything that is going to be

subsequently economy, in the speaking being whom we are dealing with in sex - it is clear that the

important thing is to see the reversal which results from it. Namely, that it is in so far as the phallus

designates - from something raised to a value, by this less which the castration complex constitutes -

this something which constitutes precisely the distance between the small o and the unit of sex.

今天我确实要提到,假如「欢爽价值」起源於阉割情结所标示的欠缺,换句话说,自动性欲对于性器官所施

压的禁忌,只扮演在交换地位开始时,这个性的单位因素的角色跟功用。随后的经济作用,对于我们正在

以性的方式处理的言说的主体,是必须仰仗的。显而易见,重要的是要看出,因为它所造成的翻转。换句话

说,这个阳具从某件被提升到价值的东西,憑藉阉割情结组成的欠缺,指明这个某件东西。这个东西确实

组成小客体跟性的单位之间的距离。

(11) It is starting from there, as the whole experience teaches us, that the individual (l'etre) who is going

to come, to be raised, to the function of partner - in this test to which the subject is put, of the sexual act

- the woman, to image my discourse, is going to take on, for her part, her value as object of jouissance.

But, at the same time and by the same operation, look at what has happened. It is no longer a matter of

he enjoys (il jouit); he enjoys something (il jouit de). Jouissance has passed from the subjective to the

objective, to the point of sliding to the sense of possession, in the typical function, as we have to

consider it as deducible from the incidence of the castration complex and - I already brought this forward

the last time - it is constituted by this change of direction which makes of the sexual partner a phallic

object. A point I am only highlighting here, in the direction of the "man" to the "woman" (both in inverted

commas), in so far as it is here that the operation is, as I might say, most scandalous. For it can be

articulated, of course, just as much in the other direction, except that the woman does not have to make

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the same sacrifice, since it is already attributed to her, at the beginning.

(第十一)整个精神分析经验教导我们,从那里开始,即将前来,被提升到成为伴侣角色的这个人,在生

命主体所面临的这个性的行动的测试中,有一个女人将要扮演她作为「欢爽」的客体的价值。这是我的论述

的具体意象。同时在相同的运作中,你们看看发生什麽事。问题不再是他如何享受,而是他享受到某件东西。

「欢爽」已经从主体转移到客体,结果的意义变成是拥有,以这个典型的功用,因为我们必须认为它是从阉

割情结的意外演变而来。上一次我已经提出这一点,造成的原因是方向的改变,使性的伴侣成为阳具的客

体。有一点,我现在要强调的,由「男人」到「女人」的方向的改变。我不妨说,在这里,这样的运作是相当令

人愤慨的。当然,我们也可以这样表达,它改变到另一个方向,除了女人並没有做同样的牺牲,因为从一

开始,阳具就归属於她。

In other words, I am underlining the position of what I would call the male fiction, which can be

expressed more or less as follows: "one is what has" (on est ce qui a). There is no one happier than a

chap who has never seen further than the end of his nose and who expresses a provocative formula like

that: "to have or not" ... "one is what has". The one who has you know what ... And then: "one has what

is". The two things hold up. "What is", is the object of desire: it is the woman.

换句话说,我强调所谓「男性幻想」的这个立场,可以大约表述如下:「拥有就是生命的实存」。有谁能比这

个人更加快乐?他目光所及就是他的鼻樑,他沾沾自喜的成就公式是:「是否拥有」或是「拥有就是生命的

实存」。你们知道,这个人拥有什麽?他拥有生命的实存吗?这两件事情互相支撑。
「生命的实存」就是欲望

的客体,那就是女人。

What I should call this simplistic fiction is being seriously revised. For some time people have noticed

that it is a little bit more complicated. But, again, in a report named "Direction of the treatment and the

principles of its power", I thought I had to re-articulate with care that people do not seem to have seen

very clearly what is involved in what I would oppose to this male fiction, as being - to take up one of my

words from the last time – the value homme-elle: "one is not what one has" (on n'est pas ce qu'on a ).

这变得更加复杂。但是再一次,在一篇报告,标题是:「治疗的方向及其运用原则」,我认为我必须小心翼

翼地重新表达:人们似乎並没有清楚地看到,我反对将这个男性幻想,视为「阳刚男性」(借用我上一次的

词语):主体的生命实存,並不等於他的拥有。

This is not altogether the same sentence, pay attention, huh? "One is what has", but "one is not what

one has". In other words, it is in so far as the man has the phallic organ that he is not it. Which implies

that, on the other hand, one can and even one is what one has - what one does not have. Namely, it is

precisely in so far as she does not have the phallus that the woman can take on its value.

这並不完全是相同的句子,请注意一下。「拥有就是生命实存」,但是「主体的生命实存,並不等於他的拥

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有」。换句话说,虽然男人拥有阳具的性器官,並不等於他就是阳具的生命实存。这暗示着:在另一方

面,主体的拥有,或主体的没有拥有,均可以成为他生命的实存。换句话说,女人没有拥有阳具,照常

能够获得阳具的价值。

雄伯译

32hsiung@pchome.com.tw

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