Logic of Phantasy 46

Jacques Lacan
雅克 拉岡

Lacan Seminar 14:

The Logic of Fantasy 11
幻见的逻辑

1967-02-22 Lacan Seminar 14: The

Logic of Fantasy 12
Seminar 12: Wednesday, February 22, 1967

We continue, by recalling what we are starting from - alienation.

我们继续下去，回头谈论我们开始的地方：疏离。

Let us summarise, for those who have already heard us and especially for the others. Alienation - in so

far as we have taken it as a start for this logical path that we are trying to trace out this year - is the e-

limination, to be taken in the proper sense: a rejection beyond the threshold, the ordinary elimination

from the Other. Beyond what threshold? The threshold in question, is the one determined by the cut in

which the essence of language consists.

让我们温习一下，对於那些已经听过我的讲演的人，特别是还没有听过的人。今年我们正在设法追踪的这

条逻辑的途径，我们就是以疏离作为一个出发点。疏离，顾名思义，就是疏远跟离开：一种跨越门槛的拒

绝，普通是疏运跟离开大它者。跨越什麽门槛？受到置疑的门槛，就是语言本质所在的这个切割，所造成

的门槛。

Linguistics is of service to us essentially in this, that it has provided us with the model of this cut.

对於这一点，语言学为我们提供基本的服务，它供应我们这个切割的模式。

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This is why we find ourselves put on the side - approximately qualified as structuralist - of linguistics.

And that all the developments of linguistics, specifically, curiously, what can be called semiology - what

is described in this way, what designates itself, and what proclaims itself as such recently - does not

interest us to the same degree.

这就是为什麽，我们发现我们自己所处的立场，大约有资格被称为是语言学的结构主义。耐人寻味地，所

有语言学的发展，明确地说，可以被称之为记号学。我们对於它的描述、它的细节、以及它的宣称本身，興

趣並不一样。

Which may, at first approach, seem surprising.

乍然看起来，这似乎有点令人驚呀。

Elimination then from the Other. From the Other. What does that mean, the Other, with a capital O, in so

far as here it is eliminated? It is eliminated qua closed and unified field. This means that we affirm, with

the best reasons for doing so, that there is no universe of discourse, that there is nothing that can be

assumed under this term.

疏运跟离开大它者。脱离大它者。那是什麽意思？大它者，有一个大写字母O，在这里被疏离跟离开。我们

所疏运离开的是作为一个封闭跟统一的场域。这意味着，我们肯定，理由充分地肯定，没有真理论述的宇

宙，在真理论述的这个术语里，没有任何东西被假设。

Language is nevertheless solitary, in its radical practice, which is what psychoanalysis is ... (note that I

could also say its medical practice. Someone that I am surprised not to see here today, in his usual

place, asked me for this sign that I left as a riddle of the term that I could have given, more strictly, in

Latin of the "I think". If no one has found it, I am giving it today. I had indicated that this could only be

conceived of by a (2) verb in the middle voice.

可是，语言是孤独的，运用到极致，就是精神分析学的本质、、、（请注意，语言在医学方面的运用，也可

以如此说）。某个人，我很驚呀今天没有见到他，他通常会问我，我留下「我思想」这个符号，当着是一个

术语的谜团，严格来说，我本来可以用拉丁文表达。假如没有人记得，我今天会再讲一遍。我曾经指明，我

们只能用中间语态的动词，来构想它。

It is medeor, from which there comes both medicine that I am evoking just now and meditation.)

Language, in its radical practice is solidary with something that we now are going to have to reintegrate,

to conceive of in some fashion under the mode of an emanation from this field of the Other, from the

moment that we have had to consider it as disconnected (disjoint). But this something is not difficult to

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name. Its is what this field of the Other precariously authorises itself by and this is called - a proper

dimension of language - the truth.

To situate psychoanalysis, one could say that it has been constituted everywhere the truth makes itself

known only in the fact that it surprises us and imposes itself on us. An example, to illustrate what I have

just said. There is no other jouissance given to me, or giveable, than that of my body. This does not

impose itself immediately, but no one has any doubt about it and there is established, around this

jouissance, which is indeed henceforth my only good, this protective grill of a law described as universal

and which is called "Human rights". No one can prevent me from disposing as I wish of my own body.

The result, at the limit - we put our finger, our foot on it, we analysts - is that jouissance has dried up for

everyone!

为了找到精神分析学的定位，我们能够说，它在每个地方所建立的真理，为人所周知，只是在於这个事实：

它令我们驚奇，它赋加在我们身上。让我举一个例子，说明我刚刚所说的。並没有其它的大欢爽给予我，或

能够被给予，除了我的身体的大欢爽。这个大欢爽並没有当下就出现，但是没有人对它有任何的怀疑，环

绕着这个大欢爽，那是我唯一享有的好处，存在着这个保护性的法则，被描述为每个人普遍都有，也被称

之为「人权」。没有人能够阻止我对于我自己的身体恣情享受。推到极端的结果是，我们精神分析师要去理解

及掌握它的是：对於每一个人，大欢爽已经乾涸。

This is the other side of a little article that I produced under the title of "Kant with Sade". Obviously this is

not said there up front - it is at the back. It was not for all that less dangerous to say it as Sade said it.

Sade is indeed the proof of that. But since all I was doing there was explaining Sade, it is less

dangerous for me!

这就是我发表的一篇文章，标题是「康德与萨德」的另外一面。显而易见的，这一面不是摆在正面来说，而

是摆在后面。即使引用萨德本人的说词，都仍然是危险重重。萨德确实是这种危险的证明。只是我在文章里

所处理的，只是解释萨德，这样我冒的危险会少些！

The truth is manifested in an enigmatic fashion in the symptom. Which is what? A subjective

opaqueness, Let us leave to one side what is clear. The fact is that the enigma has already this much

resolved, that it is only a rebus.

真理会在病癥里，以谜团一般地显现。什麽是那个真理？一个生命主体的模糊不清。让我们将清晰的部分摆

在一边。事实是，这个谜团已经就这样解决。那是一个图画之谜。

And let us base ourselves for a moment on the fact - which by going too quickly one may leave to one

side – that the subject therefore can be non-transparent. The fact is also that what is obvious may be

hollow, and that it would be better henceforth, no doubt, to make the word agree with the past participle,

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emptied (evide).

让我们暂时以这个事实作依据。进行得太快，我们可能会漏失一边，生命主体因此会显得晦暗不明。这个事

实也是：明显的部分可能是空洞的部分，无可置疑的，我们最好表达空洞这个字词，跟过去分词「清空掉」

相一致。

The subject is perfectly thingly (chosique. And is the worst kind of thing! The Freudian thing, precisely.

As regards the facts, we know that it is a bubble and that it can be burst. We have experience of it

already on several occasions. Such is the plane on which modern thinking makes its way, Karl Marx,

first of all gave it its tone, then Freud. If the status of what Freud contributed is less evidently triumphant,

it is perhaps, precisely, that he went further. You pay for that.

生命主体完美地物化，成为最糟糕的一种物，準确地说，就是佛洛伊德的物。关於这些事实，我们知道，

那是一个泡沫，它会爆裂开。我们在好几个场合，已经有过这样的经验。现代思想发展的层次，如卡尔、马

克思，首先表达对它的论述，接下来是是佛洛伊德。即使佛洛伊德贡献的地位，比较不那麽显而易见地空

前胜利，确实地，他探讨的问题还比较深入。可是，付出的代价也不少。

You pay for that, for example, in the thematic you will find developed in the two articles that I am

proposing for your attention, for your study if you have enough leisure for that. Because they ought here

to form the foundation on which there will find its place what I am going to advance, to take things up

again at the point I left them the last time, to complete, in this quadrangle that I began to trace out as

having (3) to be articulated fundamentally around repetition.

你付出代价，例如，我建议的这两篇文章，曾经探讨这个这个主题，你们有空闲的话，要注意及研究它。

因为它们应该形成这个物的基础，它的位置，我将要提出，再一次从事这个物的讨论，在我上一次停顿的

地方。我用这个四角形的表格来完成，那是我开始追踪时，将它当着是必须被表达，基本上，是环绕「重

复」。

Repetition. A temporal locus, in which there comes to act what I first left suspended around the purely

logical terms of alienation, at the four poles that I punctuated of the alienating choice on the one hand,

of the establishment on the other hand at two of these poles, of the Es, of the Id, of the unconscious, on

the other hand, in order to put at the fourth of these poles, castration. These four terms, which may have

left you in suspense, have their English correspondents in what I began, the last time, to articulate by

showing you the fundamental structure of repetition on the one hand (by situating it on the right of the

quadrangle), of the function, on the other hand, on the right-hand pole, of this privileged and exemplary

mode of the establishment of the subject which is the passage a l'acte is.

重复是一个时间的轨迹。运作其间的，是环绕疏离的这个纯粹逻辑的术语，我首次将它悬置在那里。在这四

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个极端，在这一边，我强调为体制的「疏离的选择」，在另外一边，这两个极端，是「本我」、是「无意识」，

为了摆置这些极端的第四个，「阉割」。这四个术语，可能会让你们狐疑不解，在英文里，有类同的说法。上

一次，我开始表达时，我告诉你们，在一边是，重复的基本结构（我将它定位在这个四方图形的右边），

在另外一边，在右手边这一边，是主体在体制中，所具有的特权及典范的模式，那就是「诉诸行动」。

What are the two other poles that I have to deal with now? One of them was already indicated to you the

last time: acting-out, that I am going to have to articulate in so far as it is situated - at this place - in an

elided way, in which something of the field of the eliminated Other, that I have just recalled, is

manifested in the form of a truthful manifestation. Such is, fundamentally, the sense off acting-out. I am

asking you, simply, to have the patience to follow me, since, moreover, I can only introduce these terms

- what they refer to, the structure – without preliminaries (bille en tete), as I might say. By wanting to

make our way by a progression, or indeed a critique, of what has already been outlined about such a

formulation in the theories already expressed in analysis, we would, literally, only lose ourselves in the

same labyrinth that thing theory constitutes.

我现在必须要处理的其它两个极端是什麽？其中有一个，我已经跟你们指明出来，「诉诸行动」。我将必须

表达它的位置，在这个地方，以一个省略的方式。我刚刚回想到，大它者被疏远离开的领域，有某件东西

被显示出来，真实地被显示。基本上，诉诸行动的意义就是这样。我仅仅要求你们稍安毋躁地听我说，我只

能介绍这些术语，单刀直入地谈到它们的内涵及结构，我不妨这样说。我想要用渐进，或批判的方式，描

绘出轮廓，关於精神分析学已经发表的这些理论的说明。实质上，在物的理论所形成的迷宫里，我们只会

让自己迷失。

雄伯译

springherohsiung@gmail.com