Encore 701

再来一次

By Jacques Lacan
雅克 拉岡

Rings of string 01
绳之环

I dreamt last night that when I arrived, no one was here.

我昨晚做一个梦，当我到达时，没有人在这里。

That confirms the wishful character of the dream. Despite the fact that I was rather
outraged, that it would all be for naught, since I also remembered in the dream that I
had worked until 4;30 in the morning, it was nevertheless the satisfaction of a wish,
namely, that then I would have but to twiddle my thumbs.

那个梦证实了，梦具有一厢情愿的特性。儘管我在梦中暴跳如雷，儘管那一切都
是白费力气，因为我也记得在梦中，我为讲稿準备到零晨四点，那个梦仍然是
一种愿望的满足。

1
I am going to say—that is my function—I am going to say once again—because I
repeat myself—something that I say, which is enunciated as follows, “ There’s no
such thing as a metalanguage.”

我将要说，那就是我的功用，我将要再说一遍，因为我一再重复我说过的某件
事，现在表达如下：「形上语言並不存在」。

When I say that, it apparently means—no language of being. But is there being? As I
pointed out last time, what I say is what there isn’t. Being is, as they say, and
nonbeing is not. There is or there isn’t. Being is merely presumed in certain words—“
individual,” for instance, and “ substance.” In my view, it is but a fact of what is said.

当我这样说时，显而易见的，我的意思是：生命实存的语言並不存在。但是，生
命的实存就存在吗？如我上一次指出来，我说的是，生命的实存並不存在。一般
的说法是：生命存在，实存就在，生命不存在，实存就不存在。生命的实存仅仅
是赖某些字词来假定，例如，「某个人」以及「物质」。依照我的观点，那仅仅是曾
经言说过的事实。

The word “ subject” that I use thus takes on a different import.

我使用「生命的主体」这个字词，因此它具有一个不同的意义。

I distinguish myself from the language of being. That implies that there may be verbal
fiction—I mean, fiction on the basis of the word. And as some of you may recall, that
is what I began with when I spoke of ethics.

我将我自己跟生命实存的语言区别出来。那暗示着，会有文辞的功用存在，我的
意思是，字词的基础会产生幻想。你们有些人可能还记得，那就是我谈论到伦理
学时，我开始说的话。

Just because I have written things that serve the function of forms of language doesn’t
mean I assure the being of metalanguage. For I would have to present that being as
subsisting by itself, all alone, like the language of being.

只因为我曾经写过一些充当语言的形式的功用的文章，並不因此意味着，我确
定有形上语言的这个实存。因为我将必须呈现那个实存，当着是单独存在，完全
是单独，就像是实存的语言。

Mathemathical formalization is our goal, our ideal. Why? Because it alone is

matheme, in other words, it alone is capable of being integrally transmitted.
Mathematical formalization consists of what is written, but it only subsists if I
employ, in presenting it, the language I make use of. Therein lies the objection: no
formalization of language is transmissible without the use of language itself. It is in
the very act of speaking that I make this formalization, this idea metalanguage, ex-
sist. It is in this respect that the symbolic cannot be confused with being—far from it.
Rather, it subsists qua ex-sistence with respect to the act of speaking. That is what I
stressed, in my texts called ‘ L’Etourdit,’ by saying that the symbolic bears only ex-
sistence.

数学的公式化是我们的目标，我们的理想。为什麽？因为只有数学的公式是数的
演算，换句话说，只有它能够完整地演算。数学的公式化由书写过的内容组成，
但是只有当我运用我使用的语言来呈现它，它才会生存。矛盾的地方就在此，假
如没有语言本身的使用，没有一个语言的公式化能够被演算。就在言说的过程中，
我制作这个公式，这个理想的形上语言存在於外面。就是这一点，符号象征无法
跟生命的实存混为一谈，根本无法。相反地，就言说的过程而言，符号象征的存
在是作为外面的存在。那就是我所强调的，在我被称为「名牌香水」的文本里，我
说过：符号象征只具有外面的存在。

In what respect? This is one of the essential things I said last time—analysis can be
distinguished from everything that was produced by discourse prior to analysis by the
fact that it enunciates the following, which is the very backbone of my teaching—I
speak without knowing it. I speak with my body and I do so unbeknownst to myself.
Thus I always say more than I know.

在那一方面？这就是我上一次所说的最根本的事情之一。精神分析学的真理论述，
截然不同於从早先於精神分析学之前的真理论述所产生的一切论述。我的论述的
教导的骨幹，它的表达如下：我言说时，自己並不知道。我用我的身体来言说，
我这样做时，我自己並不知道。因此，我总是言说超过我所知。

This is where I arrive at the meaning of the word “ subject” in analytic discourse.
What speaks without knowing it makes me “ I,” subject of the verb. That doesn’t
suffice to bring me into being. That has nothing to do with what I am forced to put in
being—enough knowledge for it to hold up, but not one drop more.

这就是精神分析的真理论述里，我到达「生命的主体」的意义的地方。当我言说时，
我自己並不知道，这个事实使我成为动词的主词的「我」。这样还不足够使我成为
生命的实存。这跟我不得不充实我生命的实存根本没有关系。这只是使我知道要
去充实它，但是並不就是已经充实。

That is what was hitherto called form. In Plato work, form is the knowledge that fills
being. Form doesn’t know any more about it than it says. It is real in the sense that it
holds being in its glass, but it is filled right to the brim. Form is the knowledge of
being. The discourse of being presumes that being is, and that is what holds it.

那就是迄今我们所谓的形式。在柏拉图的着作里，形式是充实生命实存的知识。
形式並不知道自己的言外之意。形式的真实性在於它将生命的实存包容在它的容
器里。形式是生命实存的知识。生命实存的真理论述预先假定：生命的实存存在，
那就是存在於包容它的容器里。

There is some relationship of being that cannot be known. It is that relationship whose
structure I investigate in my teaching, insofar as that knowledge—which, as I just
said, is impossible—is prohibited thereby. This is where I play on an equivocation—
that impossible knowledge is censored or forbidden, but isn’t if you write “ inter-dit”
appropriately—it is said between the words, between the lines. We have to expose the
kind of real to which it grants us access.

有某些的生命实存的关系，无法被人知道。那就是我的教学所研究的结构，我曾
经说过，那要进入那个个知识是不可能，因为它在那里受到禁止。这就是我有时
不得不含混其辞的地方。那个不可能进入的知识一再被检查，或是被禁止。但是
如果你懂得标示它的禁忌，它又有灰色地带的空间。你可以透个字里行间，意在
言外地表达。我们必须将我们得以窥探的这个真实界显露出来。

We have to show where the shaping of that metalanguage—which is not, and which I
make ex-sist—is going. Something true can still be said about what cannot be
demonstrated. It is thus that is opened up that sort of truth, the only truth that is
accessible to us and that bears on, for example, the non-savoir-faire.

我们必须显示，那个並不存在，或我将它列为外在存在的形上语言，它的形成
会引导我们去哪里。有些东西，我们无法证明，但是我们依旧能够说出它是真实
的。那种的真理论述就是以这种方式展开。这是唯一我们得以进入的真理论述，
而进入它的要件之一，是「没有机心造作」。

雄伯译
springherohsiung@gmail.com