Logic of Phantasy 70

Jacques Lacan
雅克 拉康

Lacan Seminar 14:

The Logic of Fantasy 16
幻见的逻辑
Seminar 16: Wednesday, April 12, 1967

Let us start from the fact - on which we have based ourselves for a long time - that there is a relation

between what psychoanalysis states on the subject of the fundamental law of sex: the prohibition of

incest - in so far as for us it is another reflection, already sufficient, of the presence of the third element

in every sexual act, in so far as it requires the presence and foundation of the subject.

让我们从这个事实出发。长久以来，我们就将自己的基础定位在这个事实：精神分析学所陈述，有关性的

基本法则的生命主体，会遭遇乱倫的禁忌，而在每一个性的行动中，会有第三因素存在，它要求生命主体
的存在跟基础，所引起的另外一种充分的反思。彼此之间，会有某种关系。

There is no sexual act - this is the entry of psychoanalysis into the world - which does not carry the trace

of what is called incorrectly, the traumatic scene, in other words, of a fundamental referential relation to

the parental couple.

性的行动是精神分析学进入世界的指标，而每一个性的行动，总是会带有所谓創伤场景的痕迹，换句话说，

父母作为夫妻基本的做爱的场景痕迹。

You know how things are presented at the other end. Levi-Strauss: The elementary structures of

kinship, the order of exchange on which there is established the order of kinship. It is the woman who

pays the price, it is women who are exchanged. Whatever they maybe: patriarchal, matriarchal, is does

not matter! What the logic of inscription imposes on the ethnologist is to see how the women travel

between the lines of descendants.

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你们知道，事情可以从另一个角度来呈现。列文、史特劳斯在「亲属的基本结构」书中说：亲属关系的基础

被建立在交换的基础上。付出代价的是女人，被用来交换的也是女人。不管是父权中心，或母系社会，都

没有差别。赋加在人种学者身上的铭记逻辑，就是要看出，女人在子孙的系谱之间地位的变化。

It seems that between one and the other there is some gap. Well then, this is what we are going to try

today to indicate: how this gap, for us, is articulated. In other words, how, in our field, it is filled.

一代跟另外一代的系谱总是会有某些的差距。这就是我们今天所要谈论的：就我们而言，这个差距如何被

表达？换句话说，在我们精神分析的领域，这个差距如何填补？

We noted earlier that the origin of economic unmasking, demystification, is to be seen in the conjunction

of two values of a different nature. This indeed is what we have to deal with. And, for the psychoanalyst,

the whole question is this: seeing that what creates a problem about the sexual act is not social, since it

is here that the principle of the social is established, namely, in the law of an exchange.

我们早先注意到，经济的揭开真相，除掉神秘面纱的起源，能够从属于不同特性的两种价值的连接中，看

得出来。这确实是我们必须处理的问题。就精神分析师而言，整个问题是要明白：在性的行动中，造成问

题的並不是社会，因为社会的原理被建立在这里，换句话说，问题出在交换的法则。

Exchange of women or not, this does not concern us yet. For if we perceive that the problem is of the

order of value. I would say that, already, everything begins to be sufficiently illuminated, by giving it its

name. At the source of what is reduplicated, (12) of what duplicates, in its structure, value at the level of

the unconscious, there is something that takes the place of exchange-value, in so far as, from its false

identification to use-value, there results the foundation of the object of merchandise. And one can even

say more: capitalism is necessary for this choice, which far anticipates it, to be revealed.

我们目前的关注点，还不是以女人作为交换。我们感觉到，问题属於价值的层次。我时常说，给每一样东

西正名，它的内涵就会真相大白。在一再被复制，在所复制的来源，在它的结构，处於无意识层次的价值，

总是有某件东西，代替了交换价值。从它的虚假的认同，到使用价值，结果就是商品的客体的基础。我们

甚至可以说得更清楚：要让这种预期中的选择被显露出来，所需要的就是资本主义。

In the same way the status of the subject, as science forges it, is necessary - this subject reduced to its

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function of interval - for us to perceive that what is at stake, in terms of the equalising of two different

values, is suspended here between use-value - and why not?, we will see this later! - and jouissance-

value I underline: jouissance-value plays here the role of exchange-value.

同样地，依照科学的铸造，生命主体的地位需要淪落到它的中间的功用，这样我们才能感觉到，岌岌可危

的部分悬置在「使用价值」与我所强调的「欢爽价值」之间。为了使这两个不同的价值可以平衡，「欢爽价值」

在此扮演「交换价值」的角色。

You ought, right away, to sense clearly that this function of jouissance-value is something that concerns

the very heart of analytic teaching. And that, perhaps, this is what is going to allow us to formulate in a

completely different fashion what is involved in castration. Fork after all, if something is accentuated, is

the very notion, however confused it may still be, in the theory of instinctual maturation (maturation

pulsionnelle), it is all the same the fact that there is no sexual act - I mean in the sense that I have just

articulated its necessity - which does not involve (a strange thing!) castration.

你们应该立刻清楚地看出来，「欢爽价值」的这个功用，涉及到精神分析教学的核心。可能，这就是我们能

够以牵涉到阉割的截然不同的方式来说明。畢竟，在成熟本能的理论，我们所强调的是观念，不管它是多

麽的混肴，性的行动並不存在，依旧是事实。我指的是我刚刚表达过的它所需要的意义。这跟阉割没有关

系（听起来颇为奇怪）！

What do we call castration?

我们所称的阉割是什麽呢？

It is not, all the same, like in the formulae so nicely put forward by little Hans that "the little tap is

unscrewed"! For it is necessary for it to remain in its place. What is in question, is what is displayed

everywhere, moreover, in analytic theory, is that it cannot take its jouissance in itself.

这仍然不像小漢斯微妙维肖所提出的公式：「塞子鬆开了！」因为让塞子保持在原位是必须的。受到质疑的

是，在精神分析理论处处所展示的：它无法接纳本身的欢爽。

I am at the end of my lecture today. So that here, you can be sure, i am abbreviating.

今天我的演讲到此告一段落。你们确定感觉到，我减缩了一些。

.I will come back to it the next time. But it is simply to accentuate the following, from which I would like to

start; namely, what this equation of two values, described as use and exchange, contains as essential

for our material.

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我下一次还会回到这一点。不仅是要强调我想要开始以下的议题，换句话说，两个价值的平等式，被描述

为使用价值及交换价值，可充当同样重要的材料。

Imagine man reduced to what has to be described - he has never yet been reduced institutionally - to

the function that the stallion has among domestic animals. In other words, let us use English, where as

you know, to say une chevre, you say a she-goat, which means an elle-bouc. Well then, let us call man,

appropriately, a he-man. It is quite conceivable, instrumentally. In fact, if there is something that gives a

clear idea of use-value, it is what one does when one brings along a bull to cover a certain number of

times. And it is quite curious that one should have imagined inscribing number of times. And it is quite

curious that no one should have imagined inscribing the elementary structures of kinship in this

circulation of the all-powerful phallus!

想像一下，人被淪落到成为所必须被描述的东西。在体制方面，他还没有淪落到配种马在家畜中的功用，

换句话说，让我们用英语说，你们知道，英语的「母山羊」，意思是「繁种羊」。那男人呢，我们恰如其分地

称之为「配种猪哥」。从工具的观点，这是完全可以想像的。事实上，假如有某件东西让我们清楚理解「使用

价值」，那就是我们带公牛过来配种某些次数。耐人寻味的是，我们本来应该想像到，将配种的次数铭记

下来。更匪夷所思的是，我们本来应该铭记亲属的基本结构，从这个雄赳赳的阳具的到处配种！

It is a curious thing. It is we who discover that it is the woman who represents this phallic value!

这是耐人寻味的事。我们发现到，代表这个阳具价值的是女人！

(13) If jouissance - I mean penile jouissance - carries the mark described as that of castration, it seems

that it is in order that, in a way that we will call with Bentham, "fictional", the woman should become what

one enjoys (jouit).

（第十三）假如欢爽（我指的是陰莖的欢爽），带着被铭记为阉割的记号，以哲学家边沁所称为的「幻

想」，那是为了让女人成为她所享受的样子。

A singular pretension! Which opens up to us all the ambiguities proper to the word, jouissance, in so far

as in terms of the juridical development that it involves since then it implies possession.

真是好奇特的伪装！它开展所有的「欢爽」这个单字应有的曖昧晦涩，也牵涉到法律观念的发展，因为它

意味着财物的「拥有」。

In other words, here is something turned inside out. It is no longer the sexual organ of our bull - use-

value – which will serve for this sort of circulation in which there is established the sexual order. It is the

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woman, in so far as she herself has become on this occasion, the locus of transference of this value

subtracted at the level of use-value, in the form of object of jouissance.

换句话说，有某件东西从里面翻转过来。它不再是我们公牛的性器官，它的使用价值，可以充当到处配种

之用，性的秩序因而建立。在这个情况，女人自己变成这个价值的移情的轨迹，从使用价值的层次被扣除

下来，以「欢爽的客体」的形式。

雄伯译
springherohsiung@gmail.com