A love letter 4

一封情書
Encore by Jacques Lacan
雅克、拉岡：再來

Now, in order to rest a little, I’m going to allow myself to read to you what I wrote to
you a while ago, on what? I wrote from the only place where it is possible to speak of
love.

現在，為了休息一下，容我閱讀一張我不久以前我寫你們的信。內容是什麼呢？
我寫作的立場，使我方便談論愛是什麼。

Indeed, people have done nothing but speak of love in analytic discourse. How can
one help but sense that, with respect to everything that can be articulated now that
scientific discourse has been discovered, it is purely and simply a waster of time?
What analytic discourse contributes—and perhaps that is, after all, the reason for its
emergence at a certain point in scientific discourse—is that to speak of love is in itself
a jouissance.

的確，精神分析學除了談論愛，還能談什麼？我們忍不住地感覺到，自從科學
的真理論述被發現以來，大家侃侃而談的，純然不都是虛擲時光？精神分析學
的貢獻，換句話說，它可以在科學的真理論述，盤據有一席之地的原因，是因
為談論愛是什麼，本身就是歡爽。

That is assuredly confirmed by the tangible effect that saying whatever ( comes to
mind) –the very watchword of the analysand’s discourse—is what leads to the
Lustprinzip, what leads to it most directly, without requiring the accession to the
higher spheres that constitutes the foundation of Aristotelian ethics.

在諸如歇斯底里症等患者的真理論述中，他們所以如此侃侃而談，如此坦然地
發揮快樂原則，如此不受亞里斯多德倫理學的高貴理性的拘束，這些顯而易見
的事實，確實是在證明，談論愛是什麼，本身就是歡爽。

The Lustprinzip is, in effect, based only on the coalescence of a with S( A).

事實上，快樂原則只是建立在小客體跟被大它者禁制的主體的結合上。

A is barred by us , of course. That doesn’t mean that it suffices to bar it for nothing to

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exist thereof . If by S(A) I designate nothing other than woman’s jouissance, it is
assuredly because it is with that I am indicating that God has not yet made his exit.

當然，我們被大它者所禁制。那並不意味著，我們被禁制到動彈不得。我說主體
被大它者禁制，我指的道道地地就是女人的歡爽。那確實是因為我要指明，上帝
依舊還沒有從人間退出。

That is more or less what I wrote for you. What was I, in the end, writing for you?
The only thing one can write that is a bit serious—a love letter.

那就是我寫的信件的大概內容。我最後給你們寫的是什麼？唯一我們能夠寫的就
是一板正經的情書。

I’m one of those people who doesn’t give the psychological prepositions, thanks to
which all of that lasted so long, a good reputation. Still, it is hard to see what the fact
of having a soul should be a scandal for thought—if it were true. If it were true, the
soul could not be spoken except on the basis of what allows a being—speaking being,
to call it by its name—to bear what is intolerable in its world, which assumes that the
soul is foreign to it, in other words, phantasmatic. Which considers the soul to be here
—in other words, in this world, owing only to its patience and courage in confronting
it. That is confirmed by the fact that, up until our time, the sould has never had any
other meaning.

對於長久以來作為傳統心理學理論基礎的假設，我是少數不予茍同的其中一位。
可是，這還是很令人費解，為什麼人擁有靈魂對於思想而言，要會是一項醜聞，
假如這項醜聞是事實的話。假如那是事實，那麼靈魂要用怎樣的方式表現出來？
難道不是根據人作為存在的主體，是一個言談的存在？難道不是作為一個言談
的存在，必須要承受自己個體世界的種種不堪？難道這不是預先假定，靈魂處
於身體之外，換句話說，是幻影般的存在？難道這不是認為靈魂處在這裡，換
句話說，處在這個肉身的世界，只有耐心跟勇敢地面對它時，它才會顯現出來？
直到我們這個時代，靈魂就是被當著是靈魂，別無其它意義，難道不是昭然若
揭？

It is here that ilanguage, ilanguage in French must help me out—not, as it sometimes

does, by offering me a homonym, like d’eux for deux or peut, which must be there to
serve some purposes for us—but simply by allowing me to say that one “ souloves” (
dme). I soulove, you soulove, he souloves, You see here that we can rely only on
writing, especially if we include “ I so love soulove.”

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在此，那個國際語，由法語演變而來的國際語，一定有助於理解我的意思。我指
的不是我平常慣用的同音異詞，如 d’eux 與 deux，或 peut 與 peu， 或是這個 il
peut peu（我無可奈何）, 這些同音異詞當然不無幫助。不過，我現在只是借用國
際語來說我們的「靈魂之愛」。我愛靈魂，你愛靈魂，他愛靈魂。你瞧！我們在此
只能依靠文字來表達，特別是假如我們想要表達是：「我如此熱愛靈魂之愛！」

The soul’s existence can thus be thrown into question ( mise en cause) –that’s the
right term with which to ask whether it’s not an effect of love. In effect, as long as the
soul souloves the soul( l’dme dme l’dme)，sex is not involved. Sex doesn’t count
here. The elaboration from which the soul results is “ homosexual,” as is perfectly
legible in history.

靈魂的存在因此會受到質疑。質疑一詞並不誇張，因為我們就是要質疑，愛與靈
魂的存在，孰先孰後？事實上，只要一個靈魂愛上另外一個靈魂，如同星光交
會時互放光亮，性並一定要牽涉在內。性在此時並沒有那麼重要。這種靈魂相愛
產生的激情，有時候會是同性戀，這種例子在歷史上不勝枚舉。

What I said earlier about the soul’s courage and patience in bearing the world is the
true warrant ( repondant) of what makes Aristotle, in his search for the Good, come up
with following—each of the beings in the world can only orient itself toward the
greatest being by confounding its good, its own good, with that with which the
Supreme Being shines. What Aristotle evokes with the term ψιλοι, namely, what
represents the possibility of a bond ( lien) of love between two of these beings, can
also, manifesting the tension toward the Supreme Being, be reversed in the way in
which I expressed it—it is in their courage in bearing the intolerable relationship to
the Supreme Being that friendsψιλοι, recognize and choose each other. This ethics is
manifestly ‘ beyondsex” ( hors—sexe), so much as that I would like to give it the
accent that Maupassant provides by enunciating somewhere in his work the strange
term “ Horla.” The ‘ Beyondsex” ( Horsexe) is the man about whom the soul
speculated.

我剛才說到關於靈魂需要耐心及勇氣，才能承受世界的種種不堪，跟亞里斯多
德尋求及構想的善不謀而合。他認為世界上的每一個存在主體，都會追尋最偉大
的善的存在，然後將它與最崇高的存在所照耀的善交融在一起。亞里斯多德用
「靈魂」這個術語所召喚的精神，換句話說，代表兩個存在主體之間的愛的契合，
一方面，顯示朝向最崇高的存在的激情，另一方面，倒轉我先前所表達的愛與
靈魂的孰先孰後。承受肉身世界的種種不堪，跟最崇高的善發生關聯，就在於兩

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個「靈魂」互相友善，互相交會，互放光亮時，所展現的耐心及勇氣。這個倫理學
顯而易見是「超越性別之愛」。我不妨再強調一次，這個術語是法國作家莫泊桑在
他的小說「奧爾拉」最先表達。這個「超越性別之愛」，就是靈魂所朝思夢想的人。

But it turns out that women too are in soulove (dmoureuses), in other words, that they
soulove the soul. What can that soul be that they soulove intheir partner, who is
nevertheless homo to the hilt, from which they cannot get away? That can only, in
effect, lead them to this final term—and it is not for nothing that I call it as I do—as it
is said in Greek, hysteria, namely, to play the part of the man ( faire l’homme) , as I
have said, being thus hummosexual or beyondsex themselves—it being henceforth
difficult for them not to sense the impasse that consists in the fact that they love each
other as the same ( elles se mement) in the Other, for, indeed, there is no need to know
you are other to be there ( il n’y a pas besoin de se savoir Autre pour on etre.)

但是結果證明，女人也有靈魂之愛，換句話說，她們以靈魂熱愛靈魂。當她們以
靈魂愛另一個主體的靈感，而另一個主體的靈魂卻是相同性別，她們彼此無法
逃離，那個靈魂會是什麼樣子？ 事實上，那只可能通往這個最後的術語「歇斯
底里之愛」，我可不是無緣無故取這個術語，因為它在希臘文的原意就是「歇斯
底里」。換句話說，如同男人自己的「同志之愛」或「超越性別之愛」。因此，他們很
難視若無睹自己所陷入的僵局，因為他們互相熱愛，如同熱愛大它者，而此時
你們雙方就是彼此的大它者。

So that the soul may come into being, woman is differentiated from it right from the
beginning. She is called woman ( on la dit-femme) and defamed ( diffame.) The most
famous ( fameux) things that have come down to us about women in history are,
strictly speaking, what one can say that is infamous ( infamant). It is true that she
retains the honor of Cornelia, the mother of the Gracchuses. There’s no need to speak
of Cornelia to analysis, who hardly ever think of her, but speak to them of any old
Cornelia and they’ll tell you that it won’t be very good for her children, the
Gracchuses ( Gracques) –they’ll tell whoppers ( craques) until the end of their
existence.

為了讓靈魂有存在空間，從一開頭就要區別出來，女人跟靈魂是兩碼子事。她被
稱之為女人，然後被污名化。歷史上流傳下來最名聲遠播的事蹟，嚴格來說，也
是我們聽過的最惡名昭彰。的確，她現在還保有被尊稱為格雷丘斯家族的生母柯
涅麗亞的榮銜。但是我們沒有必要跟精神分析師提到柯涅麗亞，他們對她不屑一
顧。我假如跟他們提到任何柯涅麗亞的名字，他們會告訴你，這對她的後代，也
就是格雷丘斯的後代，是一種污辱。他們會扯一個彌天大謊，直到他們死時都還

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不知道。

That was the beginning of my letter, an amusement.

這就是我這一封情書的開端，娛樂諸位一下。

雄伯譯
32hsiung@pchome.com.tw
springherohsiung@gmail.com