Logic of Phantasy 35

Jacques Lacan
雅克 拉岡

Lacan Seminar 14:

The Logic of Fantasy 9
幻见的逻辑
Seminar 9: Wednesday, January 25, 1967

And what is meant by this perfection invoked in the "ontological argument", if not precisely that no mark

cuts into it?

在「本体论的争论」所期盼的这个完美，是什麽意思？难道不就是，没有记号切入里面？

In this sense, the symbol capital I brackets O barred, means that we cannot consider our experience

unless we start from the fact that the Other is marked.

以这个意义，大写字母的符号「I」代表「我」括弧里面是O作为被禁制的大它者，意味着，我们无法考虑到我

们精神分析的经验，除非我们从大它者被画一横槓，作为阉割标记的这个事实开始。

And this indeed, in effect, is what is involved, with the approach of this primal castration affecting the

maternal being. The Other is marked. We perceive it very quickly, in tiny signs ...

事实上，这的确实所牵涉到的内容，这个原初的阉割应响到物质材料。大它者被画一横槓，标记被阉割。我

们很快会看到它，在这些小小的符号里。

If it were necessary, before I put it forward here, before you, in a magisterial fashion, (which is always to

abuse a little the credit given to the word of the one who is teaching), to try to see in little signs like

these, which are seen by what one does when one translates. If I were speaking German, you could ask

yourself the question of how I would translate this Other that you have been passing on to me for so

many years (4) (because I have dinned it into yours ears!): das Anderes, or der Andere?

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在我将它提出以前，在你们面前，用专擅的方式，（我总是滥用你们给予我教学时的信任）假如有需要看

出像这样的小小符号，当我们在翻译的时候，看得最清楚。假如我讲的是德文，你们可以询问自己这个问

题，我要如何翻译这个「大它者」。这许多年来，你们一直将我当着是你们的大它者（因为我在你们耳边再

三的叮咛！）是安德瑞先生？还是安德瑞女士？

You see the difficulty that arises from the simple fact not, as has been said, that there are tongues in

which the neuter is supposed to constitute the un-marked as regards gender ... This is completely

absurd!

从这个简单的事实，你们会看到困难的出现，倒不是在有些语言里，关於组成这个被标记的符号的性别，

它应该是中性的。这确实是荒谬不堪！

The notion of gender is not to be confused with the masculine/feminine bi-polarity. The neuter is also a

gender and one precisely marked. What is proper to tongues in which it is not marked, is that there can

be something un-marked which is going to shelter regularly under the masculine. And this is what allows

me to speak to you about the Other, without you having to question yourselves about whether it should

be translated by der Andere or das Anderes.

性别的观念，不应该跟阳刚或阴柔的两极混肴在一起。中性也是一种性别，确实被标记的性别。在它没有被

标记的的语言的本体里，可能会有某件没有被标记性别的东西，将会在阳刚的名义下，往往得到庇护。这

就是为什麽，我能够跟你们谈论这个大它者，而你们並不需要询问你们自己，是否它应该被翻译成为安德

瑞先生，或安德瑞女士。

Which involves, as you may notice, if one has to make a choice ... I would have to speak - I did not have

the time before constructing these reflections today for you - I will have to talk with some English

speakers (there is no lack of them in my audience). But, I wanted to do it last evening, I did not have the

time. Why, in English, is there some attraction - I was able to notice it during my last talk for Baltimore -

to translate it by the Other? As far as I can see, this is not obvious in English - I imagine that it is

because of the quite different value that the the, the definite article has in English - and it had been

necessary for me to pass - to speak about this Other, about my Other – to "the Otherness".

你们可能注意到，这会牵涉到，假如我们必须做一个选择，我将必须说，在今天我跟你们建构这些沉思的

内容之前，我没有时间，我将必须跟几位说英语的听众说话（我的听众常有只会说英语的人）。但是，昨

天晚上，我本来要跟他们说话，但是没有时间。用英语交谈，会有一些吸引人的地方。在我上一次跟波地摩

谈话时，我就注意到，这个「大它者」，要怎麽翻译？据我所知，这在英语並不明显。我想像那是因为这个

「the」的指定冠词，在英语里，有完全不同的价值。谈到这个「大它者」，我必须要将「我的大它者」，传递到

「大它者」。

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It was still a matter of going in the direction of the un-marked. People took the path they were able to, in

English.

这个问题依旧是要朝没有性别标记的方向。在英语里，人们採用他们能够理解的途径。

They went by means of ... a quality, an uncertain quality: the Otherness, something that essentially slips

away, since what we reach will always be other. I cannot say that I am terribly as ease with it as a

representative of the sense that I want to give to the Other and, assuredly, neither were those who

proposed this translation to me.

他们採用一种特质，一种不确定的特质：这个「大他者」，是某件根本上是溜走不见的东西，因为我们所到

达的，总是在另一边。我无法说，我对它非常自在，作为一种代表我给予「大它者」的意义。的确，那些跟我

建议这样翻译的人，也不太自在。

But this, this in itself, is significant enough as regards what is involved and, very precisely, of the

repugnance that exists to introduce, the function of mark into the category of the Other.

但是这个本身，是足够重要，对於牵涉到的内容。那就是，为了介绍这个阉割记号的功用，到大它者的分

类里，所存在的反感。

So, when you are dealing with the God of Abraham, of Isaac and of Jacob, you are not short of marks!

This indeed is the reason why it does not happen of its own accord and why, moreover, those who still

have to deal, very directly, personally, collectively, with this sort of Other, have, for their part also, a

destiny that is well marked.

所以，当你正在处理阿伯拉罕、以撒可、及约伯的上帝时，你並不会欠缺这些阉割的记号！这确实是这个理

由，为什麽它並不会主动地发生，以及为什麽，那些依旧必须处理这种大它者问题的人，无论是直接地、

个人地、或集体地，就他们而言，这都是标示得很清楚的命。

I had dreamt - for some of the little ones of this tribe that surrounds me - of doing them the service of

elucidating the question a little, of their relations to the name - to the God - the God whose name must

not be pronounced, to the one who expressed himself in this register of the "I", it has to be said. Not "I

am the one who is", a pale transposition of Plotinian thinking, but "I am what I am", quite simply. Yes, I

had (5) thought - I said that I would always come back to it - of rendering them this service, but we will

still say at this point as long as I have not taken up again this question of the Name of the Father ...

我曾经梦想，对於我四周围的这一些小人物，当我费心跟他们阐述这个问题，他们跟上帝这个名字的关系，

上帝的名字一定不能宣布出来，对於一位以「我」的名义表达自己的人，它必须是用说的。
「我是存在的这个

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人」，跟神秘主义普罗汀尼安的思想「我就是我的存在」，相提並论，也绝不逊色。是的，我曾经想过，我说，

我会回到它，提供他们这个问题的阐述。但是，在这一点，我们依旧要是，只要我没有再一次从事「以天父

之名」的这个问题。

I spoke about the "little ones". Assuredly there are also the "great" ... The great Jews do not need me to

confront their God.

我谈到我周围的「这些小人物」。确实，他们也是「大人物」。伟大的犹太人並不需要我来跟他们的上帝，当面

对质。

But we, we are dealing here with the Other qua field of the truth. And, that this Other is marked, whether

we want it or not, as philosophers, that it is marked from the very first, by castration, this is what we are

dealing with today, and nothing can prevail against it, once analysis exists.

但是，我们，我们在此正在处理「大它者」，作为真理的领域。无论我们赞同与否，这个「大它者」被标记，

作为哲学家，它从一开始就被标记为「被阉割」。这就是我们今天正在处理的。一但精神分析学存在，没有一

样东西能够逃避被它克服。

That is why I consider that there is every reason to break with a certain terrain. There are speculations

that one must not let oneself go along with in this direction, not even to judge, as has been imputed to

me, but simply to go looking there for what they involuntarily bear witness to, about the truth they lack.

Because, to point it out there (in the thinking, for example, of one or other contemporary philosopher,

that at one or other point, there is something that comes to take the place of a lack, precisely, and is

expressed in a more or less embarrassed way, for example, as "thetic self-consciousness". There is

really nothing to say about it, except that it is got an Unsinn, because an Unsinn is not nothing as

regards Sinn, as we know, but that it is properly speaking - I said: "a nonthetic self-consciousness, did I

not - that it is ,properly speaking, "Sinnlos", is still to say too much about it, because it is to concede that

this point could be the mark of the very locus of this something indicated as lacking.

这就是为什麽，会有充分的理由，去突破某一个平台。有些人曾经警告，我们一定不要让自己朝这个方向，

冒然前进，甚至不要判断，这是我时常被给予的忠告。他们劝告我仅仅寻求可以自动见证的东西，关於他

们所欠缺的真理。因为，为了指出它（例如，在某一位当代的哲学家的思想里），在某个时刻，会有某件

东西来代替这个欠缺，这个东西的表达方式会是相当令人尴尬，例如，「武断的自我意识」。对於它，我们

真的是不予置评，除了它有一个「废话」，因为据我们所知，一个「废话」相对於「真理」而言，並非是空无内

容。但是恰当地，我说：「一个非武断的自我意识」，适当地说。並不是「无意义」，而是关於它，话不要说得

太多，因为我们要承认，这一点可能就是被指明为「欠缺」的轨迹的标记。

Now, it is nowhere, it is nothing like it. It is not in this unthinkable priority of what is instaured as a point

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of

Selbstbewusstsein, that we ought to search for this nodal point, if it is necessary to define - and it is

necessary to define, because it is findable, as you are going to see - this nodal point, which would be for

us, in the position in which we are placed, the turning point at which to find the link with the cogito.

It is not nothing, nevertheless, that the Other should reappear, for example, in such a speculation, in so

far as I invoke it here. And if I speak about it, it is to show that even in the details that are pursued, only

a rupture can respond to the research previously traced out.

现在，问题根本不是这个样子。我们应该寻找这个节点，不是在不思想的犹先地位，被建立为「自我意识

的」一个点，假如我们需要下定义。下定义是需要的，你们将会看到，因为这个节点能够被找到，在我们被

定位的地方，在为了找到跟「我思故我在」的关连的这个转捩点。可是，我们並非白费力气，例如，大它者

会在这样的沉思冒险中，重新再出现，当我在这里召唤它。假如我谈论到它，那是要显示，即使在我们追

寻的细节中，只有一个断裂才能够回应我们先前所追寻的研究。

雄伯译

springherohsiung@gmail.com