Logic of Phantasy 36

Jacques Lacan
雅克 拉岡

Lacan Seminar 14:

The Logic of Fantasy 9
幻见的逻辑
Seminar 9: Wednesday, January 25, 1967

How, for example, can it not be seen that this thinking that I am invoking here - without wanting to give

its label, precisely to mark clearly what is at stake, as regards what we have to decide on, on this path of

thinking – cannot in any way be authorised (6) by any label, and less by mine than by any other.

例如，我在此正在召唤的这个思想，如何能够不显露它的标签，而被看得见？确实是要清楚地标示岌岌可

危的地方，关於我们必须要决定什麽，在这个思想的途径上。除了我的标签之外，还有谁的标签，能够授

权它？

See where this thinking leads me, when it is dealing with the confusion of the voyeur, for example. This

emphasis put, this look also, this thinking which is directed, to justify it, at his surprise - that of the

voyeur - by the look of an other, precisely , of someone arriving, coming on the scene, while he has his

eye at the door. So that this look is already sufficiently evoked by the little noise that announces this

arrival, when very precisely what is involved, as regards the status of the act of the voyeur, is indeed in

effect this something that we, for our part, must also name the look, but which is to be sought quite

elsewhere, namely, precisely in what the voyeur wants to see, but in which he fails to recognise that

what is at stake is what is looking at him most intimately, is what fixates him in his fascination as a

voyeur, to the point of making him for his part as inert as a picture.

你们看到，这个思想会引导我去哪里，例如，当它正在处理的，是窥视狂的混乱。窥视狂的这个强调点，

这个眼光，这个被引导的思想，为了证实它的理由，在它大吃一惊的地方，被某一个到达，来到现场的人

的另外一个就在门口的眼光所面对。这眼光已经足够被宣布他到达的微小声音所惊动，关於这个窥视狂的

行动的地位，所牵涉到的内涵，就我们而言，我们也必须将这个「眼光」，指出名字，它必须在完全不同的

其它地方寻找。换句话说，在窥视狂想要看见，但是他没有体认出，岌岌可危的是，什麽正在亲密地观看

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他，是什麽使他全神贯注地作为一位窥视狂者，甚至於使他成为如同一张图片般，没有活动力。

I will not take up here again the outline of what I have already fully developed. But the radical deviation

is the same as that expressed in camera in the formula that hell is our image forever fixed in the Other.

Which is false. If hell is anywhere, it is in I.

我己经充分讲解过的大纲，我在这里就不再重复。但是重大的偏离，会就像照相机突然转变方向一样。这个

公式，等於是说，地狱是我们永远驻居在大它者那里的形象。这句话说得太离谱。即使地狱存在，那也是存

在於这个「我」里面。

And in this whole deviation there is no bad faith to be invoked, just as excusing, when all is said and

done, as the apologetic Christian ruse of good intentions, constructed to tame the narcissism of the

sinner.

在这整个偏离当中，我们无法归咎於不好的信仰，来当藉口。我们自己坏话说尽，无恶不做，然后就拿地

狱，来当着是基督教好心劝善的灵话技俩，被建构来驯服罪人的自恋。

There is a right path and there is a wrong path, there is no transition. The stumblings of the false path

have no value as long as they are not analysed, and they cannot be analysed, in this case, except by

beginning from a radically different starting point. In this case, the admission - at base and in principle -

of the unconscious and the search for what constitutes, as such, its status.

有一条是正确途径，有一条是错误途径，彼此没有转接点。错误的途径的坎坷，只要还没有接受精神分析，

没有什麽价值。而且，在这种情形下，他们也无法被精神分析，除了有心幡然改悟，重新做人。在这种情形

下，无意识及其内涵跟地位，从根本上及原则上，要徹底地被承认。

What supplies for the faults of the Selbstbewusstsein cannot in any way be situated as its own

impossibility. It is elsewhere that we have to search for its function, as I might say, since this will not be

the same function.

「自我意识」的错误的供应来源，无论如何，无法被定位在它本身的不由自主。我不妨这样说，我们必须在

别的地方寻找它的功用，因为那将是截然不同的功用。

As regards what is involved, in this track that I am now leaving and on which I had, in the name of some

confusion... that it seems almost necessary to find oneself implicated in, since I was able to hear, from

the mouth of analysts, that there was all the same something to be retained in the rapprochement that

people were trying to instaure on the outside, of the sudden arrival of a certain thinking, on the

foundation - supposedly - of a philosophy supposedly attacked or indeed subverted by it. It is very

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surprising that the possibility of such a reference could even - read by someone, for example, who is an

analyst - be admitted as one of these simple possible effects of what is called, on this occasion,

alienation. I heard this - and from the lips of someone (7) who is not always wrong - certainly as a time

when I had not yet, perhaps, made his ears sufficiently ring with what is really to be thought about this

term, alienation.

关於牵涉到的内涵，我藉着混乱的名义，在我一路走来，现在正要离开的这个轨道，我发现我自己似乎有

必要介入，因为我能够从被精神分析者的嘴中听到，仍然有某些东西被保留在「重新和谐相处」，人们将它

重建在外面，在某个思想的突然到达，在一个哲学的基础上。这门哲学，他曾经抨击过，並且确实颠覆它。

令人驚奇的是，这样一种指称的可能性，甚至还能够被一位精神分析师阅读，被承认为目前所谓的「疏离」

的可能的影响。我听到这种话，从某一位颇有名声的人。那时，我还没有使用「疏离」这个术语的具体内涵，

在他的耳际，喋喋不休。

Alienation has absolutely nothing to do with the deformation, the loss, that results in everything involved

in communication: even, I would say, in the most traditional fashion - and now that it is sufficiently

instaured - of a thinking that is called "Marxist". It is clear that alienation, in the Marxist sense, hat

nothing to do with what is properly speaking only confusion. Marxist alienation, moreover, does

absolutely not suppose, in itself, the existence of the Other. It consists simply in the fact that I do not

recognise, for example, my work in this thing (which has absolutely nothing to do with the opinion and

that no ... sociological persuasion will modify in any case) namely, that my work, my own, re-turns to me

and that I have to pay a certain price for it. This is something which is not resolved by any direct

dialectic, which pre-supposes the operation of all sorts of quite real links, if one wishes to modify - not

the chain, nor the mechanism, which is impossible to break - but its the most harmful consequences.

疏离跟变形或损失，绝对没有丝毫关系。后者会牵涉到沟通的一切：甚至让我用最传统的方式来说，它己

经成为一家之言，那就是所谓的「马克思主义」的思想。显而易见的，疏离，在马克思主义的意义，跟我恰

当地说的混乱，没有丝毫关系。而且，马克思主义的疏离，本身绝对没有预设大它者的存在。它仅仅由这个

事实组成：例如，我在这件事情上，没有认出我自己的工作，（这件事情跟意见绝对没有丝毫关系，而且

也没有社会观点的劝告，做任何的修正），换句话说，我的工作，我自己的工作，回到我自己，我必须因

此而付出某种的代价。这种疏离，无法用直接的辩证法，就能解决。它预先假设各种的真实连线的运作，假

如我们希望有所修正的话。这些连线並不是锁链的连线，也不是机械结构的连线，因为那是牢不可破的，

而是它最具伤害性的结果的连线。

It is the same for what is involved in alienation. And that is why what is important in what I am stating

here – about alienation - takes its relief, not from the fact that one or other person remains more or less

deaf to the sense of what I am articulating, but very precisely from its effects on those who understand it

perfectly well, on the single condition that they are concerned with it in a primary way. And that is why it

is at the level of analysts that sometimes, as regards the most advanced things that I put forward, I pick

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up the signs of any anxiety, let us say, which can go as far as an impatience.

疏离所牵涉到的内涵，道理也是一样。那就是为什麽，我正在这里侃侃而谈有关疏离，重要的是，在於获

得它的安慰，儘管始终有某些人充耳不听我所正在表达的内容，而是确实是从它影响到那些清楚了解它的

人，只因为他们打从内心里就关心这个问题。那就是为什麽，在精神分析师的层次，关於我提出深奥难懂

的问题，有时候，我会看出任何焦躁的迹象，我们不妨这样说，那种焦躁甚至演变成为不耐烦。

And that, simply, the last time, for example, when I stated in a more or less lateral fashion (intended to

give its true illumination to what I was defining there as the position of the "I am not", in so far as it is

correlative to the function of the unconscious) and that I articulated on this point a formula as being the

truth of what love here allows itself to formulate, namely, "if you do not exist, I die!" says love. We know

this cry and I translate it: "you are nothing, except what I am". Is it not strange that such a formula ...

which certainly goes well beyond in what it traces out in terms of openness to love, by the very fact

simply that it indicates there that the Verwerfung that it constitutes only arises precisely from the fact

that love does not think.

例如，上一次，当我旁敲侧击地陈述（我的用意是想要真实地说明，我所定义的「我没有存在」的立场，因

为它跟无意识的功用息息相关），我侃侃而谈一个公式，当着是爱情容许自己被公式化的真理。换句话，

「没有你的存在，我会死掉！」爱情如是说。我们知道这种的呼唤，我则将它翻译成为：「我存在，你对我才

有意义！」这难道不是很奇怪吗？这样的爱情公式，确实超越了它原先追求爱情的初衷，它仅是指明，爱

情形成的「人生的意义」，只是来自这样的事实：爱情会冲昏了思想。

But that it does not articulate - as Freud, for his part, does purely aid simply - that the foundation of

Verliebtheit, of love, is the Lust-Ich and that it is nothing other (because this is affirmed in Freud) than

the effect of narcissism. How then, at a formula - which appears immediately to be infinitely more open,

because it goes no less far than to this remark (implied in a certain commandment which, I think, is not

unknown to you), that it is in the most secret part of myself that there ought to be (8) sought the

mainspring of the love of neighbour - how then can such a formula, and I insist on it: to a analytic ear,

evoke some alarm or other. As if what I pronounced then was disparaging. As if (as I heard), I was

committing an imprudence of the following order: "that to listeners who are twenty five years old, I

allowed myself to put forward a remark which would reduce love to nothing."

但是它並没有表达出来，连佛洛伊德本人，也都是含蓄地轻描淡写，爱情的「热恋」，就是「自我的欲念」，

那道道地地就是自恋的影响（佛洛伊德的恋情，不就是肯定这个事实？）这个公式乍然看来，似乎是彰彰

明甚，因为它简直就是在说，（摩西的十戒里，就有一戒类似的内涵，我想，你们不会不知道），对於邻

居之爱的泉源，应该被寻找的地方，是在我自己的最私密的部分。这样一个公式，在精神分析师的耳朵听

来，我坚持是颠扑不破，为什麽会引起掀然大波呢？好像我的宣称，是在诋毁醜化似的。好像（我听到）

我犯了以下的大不敬之罪：「对於二十五岁以上的成人听众，我冒昧提出的这种话，将爱情的崇高，贬低

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得一文不值。」

雄伯译

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