Logic of Phantasy 40

Jacques Lacan
雅克 拉岡

Lacan Seminar 14:

The Logic of Fantasy 11
幻见的逻辑
Seminar 11: Wednesday, February 15, 1967

I have to advance and to demonstrate in its movement what the nature of analytic knowledge is; very

exactly how this knowledge comes to pass into the real.

我必须前进，在部分客体的活动中证明，精神分析师的知识的特性的什麽？确实地说，就是这个知识如何

传递进入真实界。

We posit that this - the fact that it passes into the real - happens all the more in accordance with the

ever growing pretension of the I affirming itself as fons et origo of being. This is what we have posited.

But this does not elucidate anything of course about what I have just called the passage of this

knowledge into the real.

我们提出，「它进入真实界」，若能揭发这个「我」肯定它自己，作为生命实存的「来源跟起源」，是一种越来

越多的伪装，它就越能够发生。这就是我们曾经提出的观点。但是，这並没有阐明任何过程的东西，关於我

刚刚称为的「精神分析师进入真实界的知识」。

I am here alluding to nothing other that the formula that I gave of Verwerfung of rejection, which is that

everything that is rejected in the symbolic reappears in the real.

我在此提到的，道道地地就是我提供「拒绝」这个公式：每一样在符号界被拒绝的东西，会在真实界重新再

出现。

This prevalence of the I, at the high point of something which is quite difficult to grasp without giving rise

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to misunderstandings ... (to say "the epoch", to say even as we have said "the era of science", always

means opening up some bias towards a note that one could pinpoint well enough by the term of

"Spenglerism", for example. The idea of "human phases" is not here, certainly, something that can

satisfy us, and lends itself to many misunderstandings) ... Let us start simply from the fact that it is true

that discourse has its empire and that I believe I have demonstrated to you that psychoanalysis is only

thinkable by putting among its predecessors the discourse of science.

这个「我」若是过於招摇，匪夷所思地意气风发，常会自以为是地产生误解而不自知。（当我们说「这个时

代」，甚至当我们曾经说「这个科学的时代」，那总是意味着，这样的语调会产生某种的偏见，例如，「史宾

格勒」在「西方的没落」一书里，使用时代观的牵强附会。
「人类的时代」这样的观念，确实无法令人满意，因

为它会产生很多的误解。）让我们就从这个事实开始，精神分析的真理论述，确实有它自己的国度。我相信，

我已经跟你们证明，精神分析学只有以科学的真理论述，充当它的理论前辈，它才能成为一家之言。

It is a matter of knowing where it is placed in the effects of this discourse. Inside? Outside? It is there, as

you know, that we are trying to grasp it as a sort of fringe which trembles, something analogous to these

most tangible forms in which the organism reveals itself. I am speaking about what is a fringe.

问题是要知道，在这个科学真理论述的影响里，它被定位在哪里？在科学里面？还是科学外面？你们知道，

就在那里，我们正在设法理解它，作为一种摇摆不定的边缘状态，类似於有机器官显露它自己时，会有具

体可础知的形状。我现在谈论的是，边缘的状态是什麽样子。

There is nevertheless a step to be taken before recognising in it the trait of the animated, for thinking, as

we understand it, is not animated. It is the effect of the signifier, namely, in the last resort, of the trace.

可是，这个一个必须被採取的步骤，这样，我们才能从里面，认出被赋予生命力的特色。据我们所知，思

想並没有被赋予这个生命力的特色。这是意符的效应，换句话说，追根究底，这是「痕迹」的效应。

What is called structure, is that. We follow thinking by its trace (a la trace) and by (2) nothing else.

Because the trace has always caused thinking.

所谓的结构，就是这个。我们所跟随的，就是思想的痕迹，不是别的痕迹，因为痕迹总是会引起我们去思

想。

The relation of this procedure to psychoanalysis can be sensed immediately provided one can imagine

it, or indeed has experience of it.

对於精神分析学，这个程序的关系，马上可以被感觉出来，只要我们能够想像它，或是我们曾经经验过它。

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That Freud, inventing psychoanalysis, is the introduction of a method of detecting a trace of thinking,

where thinking itself masks it by recognising itself differently in it - differently to the way that the trace

designates it – this is what I have promoted. This is something against which no deployment of

Freudianism as an ideology will prevail. A naturalist ideology, for example. That this point of view, which

is a point of view of the history of philosophy, is put forward in these times, by people who authorise

themselves as having the quality of psychoanalyst, shows what is going to give more precision to the

response that the question I first posed requires.

佛洛伊德創立精神分析学时，介绍一种方法来侦测思想的痕迹，当思想本身在痕迹里，若无其事地认出它

自己，却又刻意予以掩饰。痕迹指明出思想，思想却装着是若无其事，这就是我所揭橥的。面对这样的佯装，

佛洛伊德的理论，作为一种意识形态，再怎样地发挥，也是一筹莫展。拿自然主义的意识形态当例子。自然

主义的这个观点，是哲学史的一种观点。在这些时代，有一些自认为是具有精神分析师资格的人，提出这

个观点来显示，它可以更精确地回应，我先前所提出的问题。

Namely, how does it happen that analytic knowledge comes to pass into the real.

换句话说，精神分析学的知识，是如何渐渐进入这个真实界？

The path through which what I am teaching passes into the real is none other, bizarrely, that

Verwerfung, than the effective rejection - that we see happening in a certain generation - of the position

of the psychoanalyst, in so far as it wants to know nothing about what is nevertheless his one and only

knowledge.

我正在引导你们的这条途径，进入真实界，不可思议地，那道道地地就是「拒绝」，斩钉截铁地拒绝。我们

看到，在某一时代的精神分析师的立场，常会有拒绝的现象发生，因为符号界的知识，对他们已经不再具

有吸引力，他们要知道的是生命的实存。

What is rejected in the symbolic ought to be focused in the subjective field, somewhere, in order to

reappear at a correlative level in the real. Where? Here, no doubt. What does that mean? It is what

touches you here, namely, this point which is the one to which witness is borne by what the journalists

have already located under the label of "structuralism" and which is nothing other than your interest; the

interest that you take is what is said here, an interest which is real.

在符号界被拒绝的东西，应该被集中在人作为生命主体的领域，这样，它才能在真实界，以同等的份量，

重新出现。在哪里？无可置疑的，就是在这里。那是什麽意思？那就是在这里，你们的内心被触动到的地方，

换句话说，新闻记者已经使用「结构主义」的标签找到定位，作为它的见证。那道道地地就是你们的興趣，

你们对於我所说的内容感到興趣，你们对於真实界怀着好奇的興趣。

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Naturally, among you, there are psychoanalysts. There is - it is already here - a generation of

psychoanalysts in which there will be incarnated the correct position off the subject, in so far as it is

required by the analytic act.

当然，你们现场在座，也有一些是精神分析师。就在这里，这一代的精神分析师，他们会具体表现出，他

们作为生命的主体的正确立场，因为这是精神分析的行为所要求的。

When this generation has come to maturity, you will measure the distance travelled - by reading the

unthinkable things, printed luckily, so that they will be able to bear witness, for anyone who knows how

to read - the prejudices from which it will have been necessary to extract the plan that this realisation of

analysis requires.

当这一代的精神分析师逐渐成熟时，你们将会看出这一段行程的进展。由於印刷术的进步，他们能够阅读

到以前难於获得的书籍，透过这些阅读，他们也能够亲身见证到各种的偏见。由於这些偏见，对於精神分

析学的计划的实践，往往窒碍难行。

Among these prejudices and these unthinkable things, there will be ... there will also be structuralism, I

mean: what is now entitled under this title to a certain value, quoted on the stock market of cogitation.

在这些偏见跟这些不可思议的事情当中，也还有结构主义。我的意思是，有一些价值的理念，挟结构主义

的这个名义，大张旗鼓，牵强附会，引以为自重。

If those among you who have lived through what characterised the middle of this century, (or let us say

its first part), the trials that we have gone through in terms of strange manifestations in civilisation - if

you had not been put to sleep, subsequently, (3) by a philosophy which quite simply continued its noisy

chatter, I would now be taking less time, to try to mark the necessary traits, for you not to be completely

lost, for the phase of this century which is going to follow immediately.

假如你们有些人，曾经经历过本世纪中业的这个特征，（我们不妨说是前半世纪，）我们曾经经历过的这

个考验，在文明世界的天方夜谭，假如你们随后並没有被这种结构主义哲学的喋喋不休催眠，那麽就不劳

我花费那麽多时间，作必须要的澄清和解释，以免让你们完全迷失歧途，因为这个世纪的后面一半，旋踵

即将来到。

When Freud introduced for the first time - in his Jenseits, Beyond the pleasure principle - the concept of

repetition, as a forcing, Zwang - repetition, Wiederholung, this repetition is forced, Wiederholungszwang

- when he introduces it in order to give its definitive state to the status of the subject of the unconscious,

do we properly measure the import of this conceptual intrusion?

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当佛洛伊德在他的「超越快乐原则」一书，第一次介绍「重复」的观念，作为一种强迫性的重复，「重复」就身

不由己般地去而复来。当他介绍它，为了给予作为无意识的生命主体的地位，一个明确的状态，我们是否

要适当地衡量一下，这个观念的闯入，带给我们的意义吗？

If it is called "beyond the pleasure principle", it is precisely because it broke with what up to then gave

him the module of a psychic function, namely, this homeostasis, which echoes the one that the

substance of the organism requires, which reduplicates it and repeats it, and which is the one that, in

the nervous system isolated as such, he defines by the law of least tension.

它之所以被称为「超越快乐原则」，确实是因为它中断直到当时一直盛行的心理模式，换句话说，这种的体

内平衡，回应有机体的物质所要求的体内平衡，它会一再复制，一再重复。若是将神经系统的本身孤立出

来，他给予的定义就是：紧张鬆弛的法则。

雄伯译

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