Logic of Phantasy 16

Jacques Lacan

雅克 拉岡

Lacan Seminar 14:

The Logic of Fantasy 5

Seminar 5: Wednesday, December 14, 1966

As you know, I give great importance to this structure in so far as it is fundamental to explain the

structure of the unconscious. Namely, that in the moment considered as primary, original, in repression,

it is a matter, I say - since this is the mode of presenting it that is proper to me - it is a matter, I say, of an

effect of signifying substitution at the origin. When I say at the origin, what is at stake is a logical origin

and not anything else. What is substituted has an effect that the penchants of the tongue, as one might

say, in French, can allow us to express immediately in a very lively fashion: the substitute has as effect

to sub-situate (sub-situer) what it substitutes itself for. What is found, because of this substitution, in the

position that is believed, that is imagined, that is even made part of the doctrine - very wrongly, as it

happens - to be effaced, is simply sub-situated, which is the way that today I will translate - because it

seems to me particularly practical - Freud's Unterdruckt.

你们知道，我非常重视这个结构，因为这个是解释无意识的结构的基本之道。换句话说，在被认为是原初

及原创性的时刻，在被禁制的时刻，在起源的地方，人作为生命的主体，使用代替的方式使自己被意符化，

所产生的影响。这样的表现模式，对我而言，就是我的生命的本体。当我说到起源的地方，岌岌可危的就

是一个「逻辑的」起源，不是别的。所被代替的起源，会产生一个影响。容我们这样说，法语语词的「灵活

性」，让我们能够立刻生动地表达这个影响：「代替」一语双关，既堂而代之，又潜而替之，生命主体的逻
辑起源处，被潜替而堂代。正因为这样的代替，在这个我们相信、想像、甚至是我们信仰的一部分的的位置

我们所找到的起源，凑巧常是错误的，仅仅就是被潜替而堂代。这就是我今天要翻译的方法，因为我觉得

这个方法很实用。那就是佛洛伊德的「被压抑的阉割情结」。

(9) What then is the repressed? Well then, however paradoxical this may appear, the repressed as

such, in this theory is only supported - is only written - at the level of its return. It is in so far as the

signifier extracted from the formula of metaphor, comes as a liaison, in the chain, with what constituted

the substitute, that we put our finger on the repressed, in other words: the representative of the first

representation in so far as it is linked to the first - logical - fact of repression.

（第九）那麽，什麽东西本被压抑呢？嗯，无论这件事看起来多麽矛盾，被压抑的本体，在这个理论里，

只是被挟持，只是「被书写」，在溯本追原的层次上。从这个比喻的公式所抽取出来的意符，使用潜替堂代

的结构，充当一种意符锁链的连接。这样，我们才接触到这个被压抑的阉割之物，换句话说，最初的符号

的符号再现，因为它跟最初的压抑的逻辑上的事实息息相关。

1
Should not something appear to you, whose relation you immediately sense to the formula - not

identical to this one but parallel - that the signifier is what represents a subject for another

signifier?

你们难道不觉得，以上所说的内容，跟底下的这个公式：「人作为一个生命主体，以意符权充另一意符的

代表」，它们彼此的关系，你们立刻可以感觉出来，纵使不是相同，也是可以相提並论。

Here, the metaphor of functioning of the unconscious: the S in so as far as it reemerges to allow the

return of the repressed S' - the S finds itself representing the subject, the subject of the unconscious, at

the level of something else, which is what we have to deal with here and whose effect we have to

determine as an effect of meaning and which is called: the symptom.

这里就是无意识的功用的比喻。这个意符的主体重新出现，让被压抑的原初主体回来。意符的主体发现自

己代表原初的主体，这个无意识的主体，在其它事情的层次上。这就是我们在这里必须处理，它们的影响，

我们必须决定是意义产生的影响，可称之为：人的病症

It is with this that we have to deal and this is , moreover, what it is necessary to recall in so far as this

four term formula - a four term formula which is here the cell, the kernel in which there appears to us the

proper difficulty of establishing a primordial logic, as such, of the subject, in so far as this comes to

rejoin what, from other horizons, through other disciplines, which have reached a point of rigour very

superior to ours, notably that of mathematical logic, is expressed as follows: that it is no longer tenable

now to consider that there is a Universe of discourse.

我们必须处理的就是这个。而且，这使我们必须回顾一下四个术语的公式，以它作为细胞，作为核心。在

这个核心，我们遭遇到相当的困难，要建立主体的这个原始的逻辑。因为从其它的领域，从其它的学识领

域，它们的研究活力比我们还要旺盛，大家不约而同地表达如下：我们不再能够自圆其说，我们拥有真理

论述的宇宙。

It is clear that in the Klein group there is nothing to imply this flaw (faille) of the Universe of discourse.

But nothing implies either that this flaw is not there! For what is proper to this flaw in the Universe of

discourse, in that if it is manifested at certain points of paradox - which are not always so paradoxical,

moreover, as I told you: the socalled paradox of Russell is not one - and its by expressing this

differently, that it must be designated that the Universe of discourse does not lose on itself.

显而易见地，在客体关系的克莱因的群体，真理论述的宇宙的缺憾这一点，他们丝毫没有涵盖到。但是他

们也没有做任何暗示说，这个缺憾並不存在！对於真理论述的宇宙的缺憾的本体，即使它是从某些矛盾的

点显现出来，实际上它们未必都是如此矛盾。如同我告诉过你们，罗素的所谓矛盾律，其实並不矛盾。假

2
如用不同方式来表达，我们必须指出，真理论述的宇宙本身並没有消失。

Nothing indicates then, in advance, that a structure so fundamental in the order of structuring references

as the Klein group does not allow us - on condition of grasping our operations in an appropriate fashion

- does not allow us to support in some way what it is a mattering of supporting, namely, on this occasion

- this is my aim today - the relation that we can give, to our requirement of giving its structural status to

the unconscious ... to what? To the Cartesian cogito.

因此，事先並没有一样东西指示着，像克来因的群体这样的结构的秩序，它们的基本结构，並不容许我们

用某种方式来支持，用我们适当的方式，彼此可以殊途同归。换句话说，在这个场合，这个是我们今天的

目标，我们能够提出这个关连，就是它跟无意识的结构性的地位的要件的关连。跟什麽关连？跟笛卡尔的

「我思故我在」的关连。

(10) For it is quite certain that this Cartesian cogito - it is not even the thing to say, to remark that I did

not choose it by chance - it is indeed because it presents itself as an aporia, a radical contradiction to

the status of the unconscious, that so many debates have already revolved around this supposedly

fundamental status of self consciousness.

（第十）千真万确，就是笛卡尔的「我思故我在」。我甚至可以说我是刻意地选择它，确实是因为它呈现它

自己，作为一种「自我矛盾的假设」，跟无意识的地位，完全背道而驰。环绕着笛卡尔所认定的这个「自我

意识」的地位，学识界早已经争论不休。

But if it was found, after all, that the cogito presents itself as being the best reverse side (envers) that

you could find, from a certain point of view, to the status of the unconscious, there might perhaps be

something gained, which we can already presume is not at all improbable, in the fact that I have already

reminded you of. That there cannot even be conceived - I am not saying a formulation but even a

discovery - what is involved in the unconscious, before the advent, the inaugural promotion of the

subject of the cogito, in so far as this promotion is co-extensive with the advent of science.

畢竟，假如我们发现到，「我思故我在」呈现自己，从某个观点来说，我们发现到，恰恰是作为跟无意识

的地位的反面，那我们可能会获得某件已经被假定为不可能的东西。这个事实，我已经提醒过你们。那个

东西甚至是不可思议，我不是指要说明它是不可思议，而是甚至连去发现它，都是不可思议。在无意识所

牵涉的东西，是不可思议的，它早先於「我思故我在」的这个主体，来临及登堂人室之前。自我意识的登堂

人室，是跟随科学的突飞猛进以俱来。

There could not have been any psychoanalysis outside the era, so structuring for thinking, that is

constituted by the advent of our science. This is the point on which we ended not last year, but already

the previous year. In effect, remember the point whose interest I already signalled to you, of this graph,

3
of this graph that most of you know and to which you can now easily refer in my book, specifically as it is

developed in the article: Subversion of the subject and dialectic of desire.

我们科学的来临所形成的思想结构，是发生在本世纪。在这个世纪之前，本来不可能有任何的精神分析学

的理论存在。这一点，不是在去年，而是在前年，我已经讲过了。事实上，请你们回想一下，我已经跟你

们指明的興趣所在，关於那个图表，你们大部分人都知道的那个图表，你们在我的书中很容易找到，特别

是当它以这个标题显示：主体的颠覆及欲望的辩证。

What is meant (it is perhaps worthwhile remarking it now) by what is found at the level of the upper

chain and on the left of this little graph which, when drawn, is constructed as follows:

(FIGURE)

在上层意符锁链的层次，我们所发现的内容（现在重新论述一下是值得的），在这个小图标的左边，它的

结构如下：

Here we have the mark or the index S(barred-O) which I have not - for the years that it exists, that it is

placed in this graph - about which I have not given so many commentaries, in any case certainly not

enough for me to not to have the opportunity today, here, to point out that what is involved, precisely, in

4
this place of the graph, is the S of a signifier, in so far is it is supposed to concern, in so far as it is

supposed to be the equivalent, to something like the following, the presence of what I called the One-

too-many (Un-en-trop), which is also what is lacking, what is lacking in the signifying chain, in so far,

very precisely, as there is no Universe of discourse.

在此，我们有被大它者禁制的主体的标记，或指标，在这个图表存在的那几年，我原先没有画上。这个标

记或指标，现在被放在这个图表上。关於这个图表，我並没给予详细的评述，无论如何，就是不够详细，

所以今天让我有一个机会，在此指出来，在图表的这个位置，所牵涉到的就是一个意符的生命的主体，因

为它被认为相等於是以下的某件东西，关系到我所谓的「不能再少的生命」，也就是欠缺的生命。确实就是

意符的锁链所欠缺的生命，因为真理论述的宇宙並不存在。

雄伯译
springherohsiung@gmail.com