Logic of Phantasy 24

Jacques Lacan
雅克 拉岡

Lacan Seminar 14:

The Logic of Fantasy 7
幻见的逻辑
Seminar 7: Wednesday, January 11, 1967

This shows you that this dialectic of the subject, in so far as we are trying to order it, to delineate it,

between the subject of the statement and this stating subject, is here a very useful piece of work. And

especially at the level that we are taking up again today, the questioning of the cogito of Descartes, in

so far as it is what can allow us to give its veritable sense, its exact positioning, to what Freud modifies

in it. And, to say it right away, which is proposed to us in these two forms that are too easily

superimposed and confused, which are called respectively the unconscious and the Id, which are what

we have to distinguish in the sight of this questioning that we make begin from the examination of the

cogito.

你们从这里看出，主体的这个辩证法，当我们正设法规范它、描述它，在被陈述的主体与这个陈述的主体
之间，它在此会是一件很有用的工作。特别是在今天，我们又一次从事这件工作。笛卡尔的「我思故我在」

使我们能够给予实际上的验证，找出佛洛伊德在里面修正它的确实的位置。直接了当地说，「我思」与「我

在」这两个很容易重叠及混肴的形式，给予我们的建议，各别被称之为「无意识」与「本我」。我们使用询问

的方式，所必需做的区别，就是从审查这个「我思故我在」开始。

That the cogito should still be discussed (this is a fact in philosophical discourse) is indeed what at once

allows us to go into it ourselves with the use that we intend to make of it; since moreover, this certain

vacillation which may remain in it is indeed what bears witness in it to something where it ought to be

completed.

「我思故我在」的这个命题，依旧应该受到讨论（在哲学的论述里，这是一个事实）。它确实让我们马上能

够用我们喜爱的方式来探讨它，而且，它的内涵始终存在的模棱两可，确实可以让我们见证到某件尚待完

成的东西。

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If the cogito is a base in the history of philosophy, - why? Because, to say the very least, it substitutes

for the pathetic relation, for the difficult relation which constituted the whole tradition of philosophical

questioning, which was none other than that of the relation of thinking to being ... Go and look, not

through commentators, but directly ... of course this will be easier for you if you know Greek, if you do

not know it there are good translations, very adequate commentaries in English, of Aristotle's

Metaphysics. There is a French translation done by Tricot, which, in truth, brings with it the veil and the

perpetual mask of Thomist commentary.

假如「我思故我在」是哲学历史的一个基地，为什麽？因为，说得委婉些，哲学探讨问题的整个传统的内

涵，道道地地就是「思想」与「存在」的关系。笛卡尔的「我思故我在」，取代了这个可怜的关系，取代了这个

困难的关系。你们不妨去阅读亚里斯多德的「形上学」，不要透过注释，直接阅读原文，当然，假如你们懂

希腊文，那就更方便。即使你们不懂希腊文，也还有好的翻译本，用英文予以详注。法文本则是特锐克翻

译，汤密斯注释，只是注释得玄虚，有如让人走入五里雾中。

But in so far as through these deformations you can try to join up with the original movement of what

Aristotle communicates to us you will see the degree to which - but subsequently - (5) everything that

may have been accumulated in terms of criticism and exegesis around this text, in which one or other

scholiast will tell us that such and such a passage is debatable, or that the order of the books was

disturbed - the degree to which, on a first reading, all these questions appear to be really secondary as

compared to something direct and fresh, which makes of this reading (on this single condition that you

get out of the atmosphere of the School) something which strikes you in the register of what I called

earlier the "pathetic".

但是即使这些翻译有一些扭曲，你们还是能够设法，跟亚里斯多德原先所要沟通的动作相会合。你们将会
看出，随后，环绕这个本文的批评跟注释，长久累积下来的东西，总是会有一两位学者告诉我们，某些段

落是具有争议性的，或是这些书籍的安排秩序给弄乱了。可是当我们首次阅读原文时，跟某些直接而生猛

的东西比较起来，所有这些问题似乎都无关紧要。这时，你会恍然大悟，我早先称之为「可怜」的阅读，给

你的印象是什麽（假如你能摆脱学院里从事论文写作的氛围）。

When you see there being, at every moment, there being renewed and springing up again - in

something which still seems to carry the trace of the very discourse in which it was formulated - this

questioning of what is involved in the relation between thinking and being. And when you see arising

one or other term, like that of to semnon (what is dignified), the dignity, which is to be preserved in

thinking, with respect to what ought to bring it to the height of what is involved in what one is trying to

grasp.

你们随时都会看到，在各种说明的真理论述的遗迹中，总是会出现某些觉醒的生机，雨后春笋般滋长。那

就是在思想与存在之间所牵涉到的询问。当你看到一两个这样的用词出现，像「精力」（具有生猛的尊严）

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尊严，应该被保留在思想中，我们应该提升这样的用词，到达我们正在设法理解的高度。

Namely, it is not simply the being (l'etant) or what is, but that through which being manifests itself in it.

What has been differently translated: "Being qua being" it has been said. A very bad translation for

these three terms (which I took care to note on the top left-hand side of this board) and which are

properly: firstly, to ti esti, which means nothing other than "what is it?" It seems to me that it is just as

valid a translation as that of the quid to which people ordinarily believe they should limit themselves.

换句话说，这个不仅是生命的这个「存在」或「实存」，而且是透过生命的实存所展现的东西。据说，曾经有

人用不同的方式翻译为：「人作为生命实存的主体」。这三个用词，都翻译得不甚贴切（我特别注意到黑板

上左上方的这三个用词）。第一个用词的大意，道道地地就是「那是什麽？」我觉得那种翻译，就像把钱翻

译成为「金币」一样，人们通常相信是很实际，但是过於窄化。

The to ti en einai which is indeed, faith, one of the most striking features of the vivacity of this language

of

Aristotle, for it is certainly not - here still less -"being qua being" which is appropriate to translate it,

because however little you know about Greek, you can read this thing - which is a common turn of

phrase in Greek (and not simply a literary one) which is manifestly this feature of the origin of the Greek

verb and which it has precisely in common with what the imperfect means in French - on which I dwell

so often in the course of what I left some trace of in my writings - this "it was" (c'etait), which means: "it

has just disappeared", at the very same time as it can mean: "just a little more and it was going to be".

“ to ti en einai” 的意思的确是信仰，亚里斯多德的这个语言，灵活生动的一大特色之一。但是它的意思
确实不是，尤其不是「人作为生命实存的主体」。就翻译而言，是说得通，因为你若是不太懂得希腊文，你
也能够读懂这种事情。那是希腊文的词语常有的变化（不仅是文学词语的变化），显而易见是希腊动词起
源的特色，它跟法文的不完成式，有共通的地方。我在写作时，常常会留下我经常这样使用的痕迹。这个"it

was" (c'etait)“，它的意思是「它刚刚消失」，同时，它也意味着：「稍等一下，它会出现」。

This to ti en einai which is the same thing as what is said in the Hippolyte of Euripides, when they say:

"kupris ouk en theos, namely: "Cypris-Aphrodite, for you, was not a goddess". Which means that since

she behaved herself as she had just done, undoubtedly what she was flees and escapes us: and that

moreover we should put in question everything that is involved in being a goddess or being a god. This

to ti en enai, the "what was being" - "what being was", when?

这个 “to ti en einai”，跟我们在尤里皮底斯的「希婆里缇」所说的内容一样，当他们说："kupris ouk en

theos,“ 换句话说：「对你而言，塞普鲁斯岛的菲洛黛，並不是一位女神。」这句话的意思是，既然她的行

为任性无常，毫无疑问，她的捉摸不定，是我们难于掌握的。而且，我们应该置疑，成为一位女神、或成
为一位神，会牵涉到些什麽。这个 ”to ti en einai“，这个「生命的实存是什麽」，「什麽是生命的实存？」

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什麽时候实存？

Before I spoke about it, properly speaking. There is this (6) kind of fooling in the very language of

Aristotle, of still inviolate being and the measure that it touched already this noein, this thinking, as

regards which, everything that is discussed is about the degree to which it can be worthy of it, namely,

be arised to the heights of being. This is the original trace in which you cannot fail to sense in some way

the root, which is of the order of the sacred. It is to this that there is attached the first articulation of

philosophy (philosopheme) in the case of the one who had to introduce (one might say), the first steps

of a positive science.

严格来说，在我谈到它以前，在亚里斯多德的语言里，就有这种捉摸不定的实存，未曾遭到污染的生命的
实存，它础及到这个 noein，这个思想。关於它，我们所讨论的一切，都是它的价值是多少，换句话说，

它被提升到生命实存的高度。这就是原先的痕迹，你们一定能够感受到这个根源，那是属於神聖的领域。

哲学的表达跟这个领域有关连，假如你必须介绍一个积极的科学的初阶（我们可以这样说）。

For the to on ... on, it is also, indeed, in effect - this final term - "the being through which, ... it is being",

namely, again this something which points towards being and everyone knows that the ... free

movement of the philosophical tradition represents nothing other than the progressive distancing from

this source of lucky finds, from this first invention which culminates, though the schools which succeed

one another more and more, to circumscribe only in terms of logical articulation what can be retained

from this first questioning.

对於这个 “to on ... on,”，事实上，它也是这个最后的术语：「透过它得到生命的实存、、、生命的实存」

换句话说，这个某件东西指向生命的实存。每一个人都知道，哲学传统的自由思考，代表的道道地地就是，
距离这个幸运的泉源，距离这个蓬勃发展的首次的发现，渐行渐远，儘管各种学派，前仆后续地，想要用

逻辑表达的名义，限制这个原初的询问所保留的遗迹。

Now, Descartes' cogito has a sense: the fact is that for this relation of thinking to being, it substitutes

purely and simply the instauration of the being of the I.

现在，笛卡尔的「我思故我在」有一种意义：对於思想与存在的这个关系，实实在在地，它取代了人作为

生命主体的这个「我」，实存生命的恢复。

What I want to produce before you is the following. The fact is that, in so far as the experience, the

experience which for its part, is what follows and is the effect of this breakthrough of thinking, which

represents, in fact, something which can be called "a refusal of the question of Being" - and precisely in

so far as this refusal has engendered this consequence, this new emergence of an approach to the

world which is called science - that if something, within the effects of this breakthrough, was produced

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which is called the Freudian discovery, or again his thinking, indeed his thinking about thinking, the

essential point is that in no case does this mean a return to the thinking of Being. Nothing, in what Freud

contributes, whether it is the unconscious or the Id, returns to something that, at the level of thinking,

replaces us on this plane of the interrogation of Being.

我想要在你们们面前探讨的问题如下：这个事实是，这个经验，就本身而言，这个经验是跟随思想的这个

突破的影响而来，事实上，它代表某件能够被称之为「拒绝面对生命实存的问题」。确实是因为这个拒绝面

对，产生了这个结果，出现了新的方法来接近这个世界，这个方法被称之为科学。在这个思想的突破的影

响范围之内，产生了所谓佛洛伊德的发现。再一次，佛洛伊德的思想，确实是他有关思想的思想，重点是，

这丝毫並没有意味着，他是回转到生命实存的思想。在佛洛伊德的诸多贡献当中，无论是有关无意识，或

本我，没有一样是回到某件想要用思想的层次，来取代我们要以询问生命实存的层次。

It is only within - and remaining in the consequences of this limit of breaking through, of this break by

which, for the question that thinking poses to being, there is substituted, and in the form of a refusal, the

simple affirmation of the being of the I - it is within this that what Freud brings forward takes on its

sense, as much from the side of the unconscious as from that of the Id. It is in order to show it to you, to

show you how this is articulated, that I am advancing this year into the domain of logic that we are, in

fact, pursuing now.

只有保留在这个突破的限制的结果里面，思想对於生命的实存提出的问题，才有被取代的可能，以一个拒
绝的形式，对於「我」的实存，做出简单的「肯定」。只有保留在这个范围之内，佛洛伊德所提出的问题，才

具有它的意义、无论是从无意识这一边，或从本我那一边。为了告诉你们，为了告诉你们，佛洛伊德是如

何表达它，今年，我将涉入逻辑的这个领域，事实上，我们现在正在追寻当中。

雄伯译
springherohsiung@gmail.com