永夜

心
中
究
A Gleam in Eternal Night
Lacan and the Unending Revolution of

微光
Psychoanalysis

研
學
科
會
社

拉岡與未竟之精神分析革命
文
人
部

沈志中　著
技
科

本書獲科技部人文社會科學研究中心補助出版

(6)glimmer(2019-12-19).indd 1 2019/12/19 下午 05:44:47

 目　錄

凡例 ······································································································································································································ v

心
中
緒論 ······································································································································································································ 1

一、真理不盡然 ···················································································································································· 1

究
二、永夜中之星光 ············································································································································· 5

研
第一章：閱讀精神病與語言學的顛覆 ····················································································· 11
一、佛洛伊德前後精神醫學對精神病的認識 ······························································· 11
學
科
二、話語的結構 ···················································································································································· 19
會

三、無意識與結構語言學 ························································································································ 33

四、需求、要求與慾望 ······························································································································· 44
社

五、父親功能與陽具意符 ························································································································ 52
文

第二章：慾望的辯證與詮釋 ····················································································································· 69
人

一、慾望辯證的結構與圖示 ················································································································· 69
部

二、慾望與說話主體的分裂 ················································································································· 76
技

三、一則夢例的重新詮釋 ························································································································ 89

四、《哈姆雷特》中的慾望辯證 ··································································································· 100

科

第三章：從慾望邏輯到精神分析的美學—倫理學 · ··········································· 113

一、慾望倫理學與真實 ······························································································································· 113

二、薩德與絕爽之惡 ······································································································································ 122

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 三、安蒂岡妮的二度死亡 ························································································································ 132

四、精神分析的「美學—倫理學」 · ·························································································· 138

第四章：愛與傳移 ······················································································································································ 151

心
一、愛的隱喻與客體的誕生 ················································································································· 151

二、從慾望到慾望客體 ······························································································································· 157

中
三、傳移之愛 ··························································································································································· 162

究
四、克洛岱爾的悲劇三部曲 ················································································································· 167

研
第五章：認同與焦慮 ·············································································································································· 175
學
一、認同與主體結構 ······································································································································ 175
科
二、說話主體與否定的功能 ················································································································· 190

三、拓撲學的彈性邏輯 ······························································································································· 195

會

四、焦慮與慾望的根源 ······························································································································· 208

社

第六章：精神分析的四個基本概念 ····························································································· 219

文

一、無意識與意符 ············································································································································· 219

人

二、重複與真實 ···················································································································································· 229

部

三、傳移與精神分析師的在場 ·········································································································· 235

四、欲力與其迴路 ············································································································································· 244

技

五、慾望根源objet a與觀看 ···················································································································· 253

科

第七章：主體結構與代數拓撲學 ····································································································· 269

一、語言與主體 ···················································································································································· 269

二、表面的代數拓撲學 ······························································································································· 275

三、專有名詞與認同 ······································································································································ 290

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 四、分裂主體與表面的切割 ················································································································· 303

五、再現與觀看主體的分裂 ················································································································· 311

第八章：幻想的邏輯與精神分析的行動 ············································································· 325

心
一、幻想的邏輯 ···················································································································································· 325

二、主體的異化 ···················································································································································· 339

中
三、絕爽的經濟學 ············································································································································· 347

究
四、精神分析的行動與精神分析師 · ·························································································· 361

研
五、大他者的欠缺 ············································································································································· 377

學
第九章：真理與四個論述 ····························································································································· 385
科
一、四個論述與歷史的轉動 ················································································································· 385

二、不可能的真理 ············································································································································· 396

會

三、真理與書寫 ···················································································································································· 409

社

四、無法書寫的性關係 ······························································································································· 418

文

第十章：性別分化 ······················································································································································ 425

人

一、性別差異與邏輯 ······································································································································ 425

部

二、絕爽與大他者 ············································································································································· 442

三、愛與書寫 ··························································································································································· 448

技

四、「吾言」（La lalangue）與無意識 ················································································· 456

科

第十一章：書寫與真實 · ···································································································································· 463

一、主體基礎結構的結 ······························································································································· 463

二、聖徵（sinthome）與父之名 ······································································································ 472

三、喬伊斯與被加諸的話語 ················································································································· 478

(6)glimmer(2019-12-19).indd 9 2019/12/19 下午 05:44:47

 四、真實與假象 ···················································································································································· 486

五、書寫自我與自我的書寫 ················································································································· 494

第十二章：從拓撲學到繩結理論 ····································································································· 501

心
一、精神結構的三價邏輯 ························································································································ 501

二、從波羅米昂鏈結到編織 ················································································································· 525

中
三、沒有價值的實踐 ······································································································································ 532

究
四、拓撲學與時間 ············································································································································· 539

研
代結語 ······························································································································································································ 557
學
一、人散曲未終 ···················································································································································· 557
科
二、永夜微光 ··························································································································································· 560
會

本書部分章節原載處 ············································································································································· 567

社

徵引文獻 ······················································································································································································ 569

文

圖片來源 ······················································································································································································ 583

人

人名索引 ······················································································································································································ 585

部
技

概念與公式索引 ······························································································································································ 589

科

圖示索引 ······················································································································································································ 595

(6)glimmer(2019-12-19).indd 10 2019/12/19 下午 05:44:47

 緒論

心
真理是在真理之後追趕的東西。
—拉岡（Jacques Lacan）

中
究
一、真理不盡然

研
拉 岡 的 精 神 分 析 思 想 對 這 個 時 代 最 重 要 的 啟 示， 莫 過 於 人 作 為
說話者其主體意識乃因語言效應而起，也必然受制於話語的場所這個
「大他者」。而拉岡自知對他的追隨者而言，他就代表著精神分析論述
學
科
的大他者，追隨者們對他有著一種絕對的信賴關係。因此他提醒，不
會

應忘記這種知識的信賴就如同精神分析所稱的「傳移」，只是暫時的、
被預設的脆弱關係，並且終將在某處結束。
社

拉岡的研究者們無法擺脫拉岡論述的束縛，但至少在從中掙脫的
文

奮鬥中能夠發現，拉岡的處境就和他們一樣，也努力地從大他者中開
闢出一條道路。這麼一來，原先只是被預設的信賴便轉移成一個共同
人

且堅定的確實性：在充滿荊棘的知識慾望與真理之路上，唯一確定的
部

是研究者和拉岡都同樣面對著不確定性。
拉岡以阿克泰翁（Actéon ）神話比喻「真理是在真理之後追趕的
技

東西」。真理的定義無非是一種永遠的追尋。但當阿克泰翁帶領一群獵
科

犬循著真理女神的足跡一路追趕到其居所時，自己卻在入口處被變成
一頭鹿，瞬間被身後的獵犬們撲殺、撕裂。顯然拉岡預知，在精神分
析的真理之路上，他終將成為被吞噬的獵物。因此，他先提醒饑腸轆
轆的犬隻們先別急著撲向他，畢竟離真理的入口還很遠。這樣的先見
之明，今日看來尤其諷刺。若人們無法得知拉岡是否已察覺真理的入

(6)glimmer(2019-12-19).indd 1 2019/12/19 下午 05:44:48

 2　永夜微光：拉岡與未竟之精神分析革命

口，正因為他早已被追隨者們吞噬殆盡。
拉岡逝世三十週年紀念前夕（2011 年 9 月 9 日），其著作權負責人
米耶（Jacques-Alain Miller ）發表了一封公開信。他譴責「瑟野出版社」
（ Seuil）總編輯貝度涅（ Olivier Bétourné）對他的不尊重，因此將退出

心
該出版社並帶走已出版的十冊拉岡的《講座》（Séminaires）。而貝度
涅則表示，這完全是米耶的被迫害妄想與胡鬧，事實上「瑟野出版社」

中
1
從未擁有過拉岡《講座》的版權，否則它們早已全部出版了。 我們無

究
意評斷究竟是誰在阻撓拉岡文獻的出版，但出版的延遲與爭議難道不
是證實了拉岡的先見之明？拉岡在 1953 到 1980 年二十七年間從不間斷

研
地講學，至今僅出版了十五冊，更不用說為數更少的英文譯本。然而
這些破碎的論述卻成了大多數論者講述、評論或運用拉岡理論時口中 學
科
反覆咀嚼的材料。
因此，拉岡精神分析理論的研究，至今始終處於一種被過度論述
會

卻又認識不足的真理窘境：一方面，論者一再重述數量不多卻被大量
社

引用之拉岡文獻，使得拉岡理論極易引人反感，讓人覺得過度熟悉、
甚至是空洞的陳腔濫調。反之，若引用拉岡尚未出版，但網路上早已
文

唾手可得的講課紀錄，論者的言論卻可能成為一種幾近精神病式的孤語。
人

正 如 拉 岡 所 言，「 真 理， 無 法 被 全 說〔 ……〕 只 能 半 說（mi-

2
dire），而半說就是真理純粹的挫敗」 。這意謂著，真理不可能被窮盡，
部

並且僅存在於「說的向度」（dit-mension ）。如此，若有拉岡理論的真
技

理，那麼我們不應試圖從拉岡的「書寫」文本中去尋找或建構一種全
然的真理，而是必須從拉岡的「話語」—其授課、演說、訪談等紀錄
科

文獻—去揭露此一不盡然之真理的各種變貌。因此，儘管明知無法
窮盡拉岡理論之一切，本書仍試圖對一萬五千餘頁的拉岡文獻進行詳

1 檢自：http://cifpr.fr/actu/miller-fout-lacan-a-la-martiniere。檢索日期：2019 年 8 月 14 日。
2 參閱：Lacan（1978: 499-501）。

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 緒論　3

盡的整理與研究。
拉岡的論著可分成兩大部分：一方面有專為出版而撰的「論文」，
如 1966 年 出 版 的《 文 集 》（Écrits） 以 及 2001 年 出 版 的《 其 他 文 集 》
（Autres Écrits）（收錄 1966 年之後原載於期刊 Scilicet 的論文）；另一方

心
面則是《講座》的「講演紀錄」。這兩種不同文本的關係在於，前者
是理論的展現，後者則是經由語言論述過程使「想法」過渡為「理論」

中
的關鍵。因此，拉岡的《講座》不僅對其論著的詮釋是必要的，對其

究
論著的完備性亦是不可或缺。
1953 到 1980 年 間， 拉 岡 的 年 度 講 座 均 由 打 字 員 記 錄。 每 次 課

研
程 均 留 下 二 或 三 份 講 稿 複 本， 分 別 由 拉 岡 自 己 與「 法 國 精 神 分 析 學
學
會 」（ Société Française de Psychanalyse [SFP] ） 圖 書 負 責 人 葛 哈 諾 夫
（Wladimir Granoff ）保管。而從 1962 年開始，除了打字稿之外也開始
科
有了錄音的紀錄。到了 1964 年拉岡創立「巴黎佛洛伊德學派」（École
會

freudienne de Paris [EFP] ） 後， 講 稿 的 原 稿 仍 由 拉 岡 保 存， 複 本 則 轉

社

由該學派圖書室保管。然而 1970 年之後，由於影印的普及與學生、聽

眾之遽增，拉岡講座的打字紀錄稿、錄音檔謄寫稿、學生筆記等各種
文

版本的影印稿遂開始在坊間流傳。因此，拉岡同意學員們的建議與請
人

求，著手其講稿的出版工作。由於拉岡在講座中經常一邊談話一邊思
考，其話語原就具有反覆與矛盾的特質，再加以打字員難免的疏忽與
部

專業知識的不足，使得講座的原稿實際上充斥著許多遺漏與錯誤。因
技

此，拉岡講稿的出版初期曾委託納希夫（Jacques Nassif）與彭大歷斯
（ J.-B. Pontalis）負責重新謄稿。而 1972 年起，在米耶極力爭取下，出
科

版工作改由他一人獨攬，以致進度緩慢。此外，米耶也不再滿足於講
稿的逐字重新謄寫，並在獲得拉岡的首肯後，著手建立拉岡《講座》
的「書寫」計畫。為了提高講稿的可讀性，他大幅潤飾拉岡的話語，
但也因此添加了許多個人的詮釋。於是，由於出版進度遲緩，以及對

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 4　永夜微光：拉岡與未竟之精神分析革命

已出版之《講座》的真確性的狐疑，使得拉岡理論研究者們莫不求助
於私下流傳的各種不同版本的影印稿。而隨著網際網路在 90 年代的
快速發展，拉岡文獻的傳播更是進入全新紀元。從米耶最初的默許，
3
到最後不得不公開同意的推波助瀾之下， 「拉岡精神分析學派」（École

心
4
lacanienne de psychanalyse [ELP] ）率先將拉岡講稿的影印本全數公開於
其官方網站上。隨後，其他的個人網站或研究學會也相繼提供各種不

中
同版本的講稿、錄音檔與影像檔，甚至包括拉岡早期發表且已十分難

究
5
以取得之期刊論文。
本書對這些文獻的研究，並非為了指出拉岡理論的單一歷史發展

研
路線，更不是企圖去樹立某種拉岡理論的詮釋權威，而是從精神分析
所謂的「後遺性」（Nachträglichkeit ）時間，去探討佛洛伊德理論與結 學
科
構語言學如何左右拉岡論述的演變，以及相對地拉岡是如何決定了這
兩者的意義與命運。如此，本書不以理論假設與知識立場去詮釋拉岡
會

的論著，而是從已出版與未出版的文稿、書信、講座紀錄等，去追溯
社

拉岡是如何回應佛洛伊德的精神分析所展現的新問題，並由此開闢出
一條逸離傳統哲學、心理學、語言學，乃至超越邏輯學與科學的道路。
文

近年來，精神分析理論與臨床實踐開始在國內蔚為風潮，但這樣
人

的精神分析運動卻沒有讓精神分析免於頹敗的命運。一方面，這固然
是當代神經科學與心理學對精神分析根深蒂固的刻板誤解所致，另一
部

方面，更是因為精神分析機構與組織錯誤地將佛洛伊德所帶來的顛覆
技

力量僵化成既定的實踐知識，彷彿精神分析就只是一種不外傳的詮釋
科

3 參閱：Birnbaum（2001: IX）。
4 原拉岡所創之「巴黎佛洛伊德學派」的部分成員，因不認同獲得拉岡支持的米耶對知識
的獨裁與對拉岡文獻出版的策略而與之決裂，在拉岡 1980 年解散學派時出走，另創「拉
岡精神分析學派」。
5 拉岡著述詳盡目錄，請參閱 Pas-tout Lacan（http://ecole-lacanienne.net/wp-content/uploads/2016/
04/SOMMAIRE.pdf）。另關於其他不同版本的講稿與文獻，亦請參考以下網站：www.
ecole-lacanienne.net、gaogoa.free.fr、www.lutecium.fr。

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 緒論　5

技術。拉岡所標舉的「回到佛洛伊德」，不僅只是重新去閱讀佛洛伊德
的著作，更要再次去面對佛洛伊德所遭遇的難題。而這正可作為我們
的借鏡，讓佛洛伊德在《夢的解析》（Die Traumdeutung）題辭上所說
的足以「撼動地獄」（acheronta movebo）的顛覆力量，在中文世界重新

心
被打開。
顯然，除了敏銳與批評的思想家性格之外，拉岡重新閱讀佛洛伊

中
德的原因，在於他肯定精神分析是具前瞻視野的理論，但這個應當對

究
人類知識與實踐帶來革命的理論，本身卻建立在一個薄弱的基礎上。
因此，拉岡的理論工作可以被喻為是對佛洛伊德這棟百年建築物的二

研
次施工。只是原本應是美化、修補的二次施工，卻變成了地基的全面
翻新。也因此，本書的目的不僅是闡釋拉岡的理論觀點，更要洞察拉 學
科
岡如何重新賦予精神分析這棟百年建築新的生命。
會

二、永夜中之星光
社

1964 年 在「 國 際 精 神 分 析 協 會 」（International Psychoanalytic

文

Association [IPA] ） 的 壓 力 下， 拉 岡 失 去「 法 國 精 神 分 析 協 會 」
（ Association Psychanalytique de France [APF]） 的 督 導 師 資 格， 成 為 他
人

口中所說，被出賣的「人質」。當時「法國精神分析協會」是剛從「巴
部

黎精神分析學會」（ Société Psychanalytique de Paris [SPP]）分裂出來的

技

新協會，一心想獲得「國際精神分析協會」的認可，藉此制衡「巴黎
精神分析學會」。而「國際精神分析協會」提出的條件是拉岡不得擔
科

任該協會的督導師與教育課程講師。因此，拉岡被迫終止他在「聖安
娜醫院」（Hôpital Sainte-Anne）的年度講座，並經由李維史陀（Claude
Lévi-Strauss ） 的 協 助， 在「 高 等 研 究 實 踐 學 院 」（École pratique des
hautes études ）的庇護下，轉移到巴黎「高等師範學院」（École normale

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 6　永夜微光：拉岡與未竟之精神分析革命

supérieure ） 繼 續 其 講 座。 這 一 政 治 因 素， 卻 也 使 得 拉 岡 的 聽 眾 在 原
本的精神分析師與醫師之外，加入了更多的哲學與人文、社會科學、
甚至純科學的研究者與學生。拉岡在講座中也更頻繁地引申哲學、科
學、文學、語言學與人類學等課題，強化了精神分析與科學、哲學、

心
宗教等論述的關係。該時期的拉岡思想，不僅左右了法國精神分析獨
特的思辯面貌與重要的哲學內涵，也引領了當代法國思潮對精神分析

中
的關注與閱讀。

究
縱使批判「大學論述」，拉岡仍由衷感謝大學不吝提供他庇護的屋
簷。然而，儘管只是處於大學門外一隅，拉岡的對語言的論述卻不斷

研
受到來自學院語言學的流言蜚語，例如 1968 年語言學者慕南（ George
學
Mounin ） 在《 新 法 蘭 西 期 刊 》（ La nouvelle Revue Française） 發 表 的
〈拉岡之風格略評〉（Quelques traits du style de Jacques Lacan ）。當時拉
科
岡並未察覺這已是一記警鐘，仍幽默以對。但隔年「高等師範學院」
會

即以教室另有他用為由，僅以一紙便箋打發了拉岡，其講座只得再次
社

遷移至相隔幾條街的「巴黎大學法學院」。事後，拉岡表示不解，為什
麼有人可以完全不知其講述的內容，而僅從其言辭的「風格」，對他的
文

「教學」說三道四！特別是慕南在文章中諷刺拉岡居然敢寫出「佛洛伊
人

德與我」這樣將自己和佛洛伊德相提並論的句子，這令拉岡感到十分
訝異，為何一位自認對佛洛伊德完全不了解的語言學教授，會覺得一
部

個終其一生都在閱讀、研究佛洛伊德的人，寫下「佛洛伊德與我」是
技

嚴重的醜聞？為何在大學論述中，「佛洛伊德」變成某種與「我」無關
的「學術」？
科

拉岡以他時常提到的一個關於「觀看」的故事為喻。他小時候曾
和住在海邊的親戚小路易（P’tit Louis ）一同划船出海，他們察覺到海
面遠處有一個閃爍的光亮，後來才發現那只是一個空的沙丁魚罐頭。
此時，小路易對拉岡說：「這個罐頭，你看見它是因為你盯著它。但它

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 緒論　7

可不需要看見你就可以盯著你。」換言之，觀看並不必然需要眼睛，
而且觀看是來自外在的。在拉岡眼中，對於我們這個時代的蒙昧永夜
而 言， 佛 洛 伊 德 就 像 是 遠 處 的 微 光， 他「 不 需 要 看 見 我， 也 能 盯 著
我」。即使佛洛伊德眼中並沒有拉岡，但這並不表示「佛洛伊德之事」

心
（ chose freudienne）與他無關。他始終堅守相同的崗位，以往如此，此
後也將是如此。佛洛伊德雖然死了一百多年，但他開創的精神分析仍

中
與我們息息相關。拉岡批評「國際精神分析協會」幾乎讓佛洛伊德的

究
屍首再死一次，並使精神分析達到了國際級的腐朽，但這無疑也更驅
策拉岡竭力要讓佛洛伊德的詞彙與概念重獲生命，以便再次彰顯精神

研
分析塵封的顛覆力量。
佛洛伊德留給這個時代最重要的遺產，並非關於精神結構與其運 學
科
作的後設心理學假設，或所謂「原我、自我、超我」等僵化的概念，
而是能夠不斷翻新關於精神之提問方式的知識力量。那麼在以知識取
會

代主人位置的大學論述中，如何維護精神分析不斷翻新知識的「顛覆
6
社

的美德」 ？若「主人論述」是一個直接「表明要掌控」的論述，那麼
作為其反面的「精神分析師論述」，便是反對任何企圖掌控的意願與
文

宣示。正如拉岡在〈論精神因果〉（Propos sur la causalité psychique）指

人

出，人生充滿著一連串偶然的意外與驚訝的挫敗，這一切有如夢境般
難料的命運，有什麼是人的意識所能掌控的？（Lacan 1966[1946]: 159）
部

因此，相較於主人論述，精神分析論述的主張就是不要主張，精神分
技

析所能掌控的就是反對掌控。因而在大學論述中，精神分析最具顛覆
性的力量，莫過於拉岡所說的「不企圖找出答案」（S-XVII: 80）—或
科

許拉岡的追隨者們仍在其論述中找答案，但拉岡自己絕無這樣的意圖。
對拉岡而言，特別是在大學引入了「學分制」（ unité de valeur ）之
後， 知 識 的 獲 得 與 交 換 被 賦 予 了 貨 幣 般 的 價 值 指 標， 大 學 儼 然 成 為

6 參閱：Derrida and Elisabeth（2001: 285）。

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 8　永夜微光：拉岡與未竟之精神分析革命

整 個 知 識 市 場 經 濟 的 一 環。 此 時， 精 神 分 析 更 不 應 退 出 大 學， 因 為
精神分析正是能夠為「知識與真理」此一價值市場提出針砭與批判的
理論。令人慶幸的是，這一百多年來精神分析始終撼動不了的大學論
述，終於開始想到要「翻轉」了。只不過，若無法釐清「論述的結構

心
關係」，那麼這樣的翻轉若非淪為空洞的口號，也只是讓奴隸找到新的
主人而已。換句話說，將知識傳授的學術宗師換成是學術市場的新資

中
本主義主人，以便讓學生的所學變得「有用」，更符合資本主義的價

究
值。相對地，拉岡始終堅持在大學中講述精神分析，並表示他「知道
自己在做什麼」。這和「知道自己的立足之地」並不相同，後者表示說

研
話者心中早已有著一張學科的地圖。當然，拉岡並非心中沒有地圖，
只是他認為從牛頓以來就沒有任何科學領域能預設「藍圖」一般的真 學
科
理道路，否則就不再是科學而是哲學了。然而不可否認，大學中既定
的那些科學領域均仍各自有其假設，以及由該領域的「權威」，所共同
會

決定的真理，此即顯示大學論述仍是建立在主人論述的結構之上。在
社

這樣的大學架構下，如何樹立起不同於主人論述的精神分析論述，正
是拉岡理論在今後所面對的問題與挑戰。
文

對精神分析而言，人類文化的「黑暗時代」並非 17 世紀的啟蒙思
人

想才發明的概念。佛洛伊德稱「文化中之不豫」不正意謂著從人類進
入文明的那一刻起，就是永夜的開始？而在這無盡黑暗的永夜，人類
部

思想所能依賴的將只有天際上的微弱星光，一如康德（Immanuel Kant ）
技

也是從仰望星空的體驗中展開啟蒙的革命。就像「革命」（révolution）
一詞源自天體運行的周而復始，若人所處的文明世界是有缺陷的，那
科

麼 永 恆 地 周 而 復 始 的 繁 星 所 凸 顯 的， 並 非 人 所 幻 想 的 完 美 無 缺 的 世
界，而是某種超越世界和諧的可能性，那正是康德所謂「純粹理性」
的 超 驗 結 構。 革 命 之 所 以 具 有 顛 覆 的 力 量， 是 因 為 它 始 終 不 停 地 轉
動，沒有預期的終點或目的。同理，「未竟的精神分析革命」並不表示

(6)glimmer(2019-12-19).indd 8 2019/12/19 下午 05:44:48

 緒論　9

其革命事業的未完成或有待完成，而是未竟才能維持其永恆轉動的顛
覆力量。
只是，能夠輕易仰望星空與沉思的時代早已式微，如今唯有當大
學論述中那些炫目刺眼的燈光一一熄滅，才能發現天邊微弱的星光終

心
究是可靠的指引。

中
究
研
學
科
會
社
文
人
部
技
科

(6)glimmer(2019-12-19).indd 9 2019/12/19 下午 05:44:48