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Logic of Phantasy 73

Logic of Phantasy 73

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05/18/2012

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Logic of Phantasy 73Jacques Lacan
 
雅克 拉康
Lacan Seminar 14:The Logic of Fantasy 17
幻见的逻辑
Seminar 17: Wednesday, April 19, 1967
To pose the question at the level of the unconscious is a different kettle of fish (
 paire de manches
) that Ialready turned inside out - I mean the aforesaid sleeves - which I always do very quickly leaving noplace for ambiguity, when, in my text called
The Freudian Thing 
, written in 1956 for Freud's centenary - Imade emerge this entity which says: "Me, the truth, I speak".
从无意识的层次提出这个问题,是我已经从里面翻转的一锅不同的鱼。我指的是前述的套书,我总是很快地就澄清所有的曖昧在我的文本「佛洛伊德的物自体,写於
1956
年,作为佛洛伊德百年纪念。我突显这个实体,他说:「我是真理,我在说话!」
The truth speaks. Since it is the truth, it has no need to say the truth.
真理在说话。因为它是真理,它不需要说出实话。
We hear the truth. And what it is saying can only be understood by someone who knows how toarticulate what it is saying. What it is saying. What it is saying where? In the symptom, namely, insomething that is going wrong.
我们听到真理。真理所说的话,只有懂得表达它所说的内容的人,才能够了解。真理所说的内容?它在哪里说?在病癥里说,换句话说,真理在出毛病的地方说话。
This is the relation of the unconscious, in so far as it speaks, to the truth.
1
 
这就是无意识跟真理的关系,当它说话的时候。
It nevertheless remains that there is a question that I opened up, last year, at my first lecture whichappeared - when I say last year, I do not mean last October/November, the October/November before -the one that was published in the
Cahiers pour la psychanalyse
, under the title of 
Truth and science
.The question remains open in it as to why - the statement by Lenin that introduces this journal - why "thetheory will conquer because it is true"?
可是,这里仍然存在着一个我展开的问题,出现在去年我第一次的演讲。当我说去年,我不是指去年的十月及十一月,而是前一年的十月及十一月那篇文章被刊登在「精神分析学月刊,题目是「真理与科学个问题始终没有解决,关於为什麽「理论将会征服一切,因为它是真实?」这是列宁介绍这个刊物的陈述。
What I said earlier about the psychoanalyst, for example, does not immediately give to this statement avery convincing sanction.
例如,我早先说到关於精神分析学,就没有马上认为,这个陈述能令人信服。
Marx himself on this matter, as on so many others, let slip something that does not fail to be an enigma.Like many others before him, in effect, beginning with Descartes, he proceeded, as regards the truth,according to a singular strategy that he states somewhere in these pungent words: "The advantage of my dialectic is that I say things (4) little by little and, since they believe that I am finished, in rushing in torefute me, they only display their stupidity". It may appear curious that someone from whom thereproceeds this idea that "the theory will conquer because it is true", should express himself in that way.
马克思自己对於这件事情,如同许多其它事情一样,凡是会牵涉到谜团的地方,他就存而不論。事实上,就像他的前辈一样,关於真理,他先从笛卡尔开始,再继续下去,採用一个独特的策略,他在某个地方,语出驚人地说:「我的辩证法的好处是,我按部就班地说事情,因为他们相信,当我一说完,他们就会急着反驳我,他们只是展现他们的愚不可及。耐人寻味的是,某个人竟然会以那种方式表达自己,因为从他那里,这个观念延续而来:「理論将征服一切,因为它是真实的。」
Politics of the truth and, in a word, its complement, in the idea that, in short, only what I called earlier "the number" - namely, what is reduced to being only number, namely, what is called in the Marxistcontext "class consciousness", in so far as it is the class of number - cannot be mistaken! A curiousprinciple, nevertheless, on which all those who have the merit of having pursued Marxist truth in faithhave never varied.
这是真理的政治学,总括一句,这是真理的补充总之,这个观念仅是我先前所谓的「数目换句话说,可
2
 
以被化简成为仅仅是一个数目,也就是马克思主义的「阶级意识的内涵,绝对不会错误,因为那是数目形成的阶级。可是,这是一个很奇特的原则。
依照
这个原则,所有
实於
寻马克思主义的信
的人,
永远
变卦
Why should class consciousness be so sure in its orientation, I mean, when it even knows nothing or knows very little about the theory, when class consciousness functions, to listen to the theoreticians,even at the uneducated level, if it is reduced properly to those who belong to the level defined on thisoccasion by the term of "class excluded from capitalist profits"?
为什麽阶级意识对自己的
定向
竟然如
此笃定
?我的意思是,它对於这个理论,
甚至
什麽
知道
仅是略有所
,当阶级意识
作时,听着理論
家侃侃
的,
甚至
是一
没有
受过教育
民众
。在这个
場合
当地被简化成为,「被
本主义
利益排除
的阶级」这个
语,所
括的
民众
Perhaps the question about the force of the truth is to be sought for in this field into which we areintroduced, the metaphorical one that we can - I repeat in a metaphor - call the
truth-market 
, if, like thelast time, you can glimpse that the main-spring of the market is
 jouissance
-value.
许关於真理的
力量
的这个问题,
应该
在我们被介绍的这个
领域
,在我们所谓「真
市場
比喻
领域
。我
述一
,那是
比喻
的用法。像上一次,
们能够
见这个
市場
的主
是「
欢爽价值
」。
Something is in effect exchanged, which is not the truth in itself. In other words, the kink between theone
who speaks
to the truth is not the same depending on the point at which he sustains his
 jouissance
.
事实上,某件
东西
换,不
,不是真理的本
换句话说,对着真理说话的人,跟
维持
他的
欢爽
状态
时的奇思
異想
不相同。
This indeed is the whole difficulty of the position of the psychoanalyst. What does he do? What does heenjoy (
de quoi jouit-il 
) at the place he occupies? This is the horizon of the question that I still have onlyintroduced, marking
 
it at its splitting-point, with the term of 
desire of the psychoanalyst 
.
实是精神分析
立场
部的
困难
所在。他
了什麽?他在他所
佔据
位置
,他
享受
到什麽?这就是我
刚刚
介绍的问题的
视野
使
用「精神分析
欲望
」这个
语,
标示
出它的分
裂点
The truth, then, in this exchange which is transmitted by a word, whose horizon is given to us by analyticexperience, is not in itself the object of exchange. As can be seen in practice, the psychoanalysts whoare here bear witness to it by their practice. Naturally they are not here bear witness to it by their practice.. Naturally they are not here for nothing, they are here for the bit of truth that may fall from thistable, even indeed what they can make of it by faking a little.
3

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