Lacan 408

The subversion of the subject and the dialectic of desire in the

Freudian unconscious

佛洛伊德的無意識：主體的顛覆及欲望的辯證

All this has been articulated in a confused way even by professional philosophers. But
it is clear that Speech begins only with the passage from ‘ pretence’ to the order of the
signifier, and that the signifier requires another locus—the locus of the Other, the
Other witness, the witness Other than any of the partners—for the Speech that it
supports to be capable of lying, that is to say, of presenting itself as Truth.

甚至有些專業的哲學家的言之成理，也是一種欺騙蒙混。但是顯而易見的，「言
談」就是從「偽裝」開始，一路到達意符的秩序。除了舞伴之外，意符要求另外一
種軌跡，大它者的軌跡，大它者的見證，見證者大它者。因為它所支撐的「言談」
會說謊言，換言之，呈現自己冒充「真理」。

Thus is from somewhere other than the Reality that it concerns that Truth derives its
guarantee; it is from Speech. Just as it is from Speech that Truth receives the mark
that establishes it in a fictional structure.

因此，意符從「真實界」的外圍的地方關切到，「真理」應該得到保證，也就是從
「言談」那裡得到保證。正如「真理」是透過「言談」顯現自己，它所建立面貌是一個
幻想的結構。

The first words spoken ( le dit premier) , stand as a decree, a law, an aphorism, an
oracle; they confer their obscure authority upon the real other.

最早先的話語充當指令、法則、警語、及預言。這些話語賦予真實界的大它者儼然
不可侵犯的權威。

Take just one signifier as an emblem of this omnipotence, that is to say of this wholly
potential power ( ce pouvoir tout en puissance) this birth of possibility, and you have
the unbroken line ( trait unaire) which, by filling in the invisible mark that the subject
derives from the signifier, alienates this subject in the primary identification that
forms the ego ideal.

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假如你只拿一個意符，充當這個權威的萬能的標誌，換言之，充當其無所不能，
開創各種可能的標誌，你會發現到，要填補主體透過意符到達真理的過程，你
會遭遇到線索的中斷，難於符合形成自我的理想的最初認同。這個中斷的線索必
然使主體的疏離，油然而生。

This is inscribed in the notation I(O), which at this stage, I must substitute for the $ ,
the barred $ of the retrograde vector,, bringing its tip back to its starting point ( cf.
Graph II.

這個疏離被鐫刻在自我的理想 I(Ｏ)上。在目前這個階段，我必須要用它來代替
這個被閹割的主體 ，這個方向倒退的被閹割的主體，將它帶回到它的原先出發
點。（參考圖形二）

This is a retroversion effect by which the subject becomes at each stage what he was
before and announces himself—he will have been—only in the future perfect tense.

這是一個退轉效應。透過這個效應，主體在每個階段都變成為他以前的樣子，然
後宣稱自己存在於未來完成式當中。

At this point the ambiguity of a failure to recognize that is essential to knowing

myself is introduced. For, in this ‘real view”, all that the subject can be certain of is
the anticipated image coming to meet him that he catches of himself in his mirror. I
shall not return here to the function of my ‘ mirror stage’, that first strategic point that
I developed in opposition to the favor accorded in psychoanalystic theory to the
supposedly autonomous ego. The academic restoration of this ‘ autonomous ego’
justified my view that a misunderstanding was involved in any attempt to strength the

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ego in a type of analysis that took as its criterion of ‘ success’ a successful adaptation
to society—a phenomenon of mental abdication that was bound up with the ageing of
the psychoanalytic group in the diaspora of the war, and the reduction of a
distinguished practice to a label suitable to the ‘ American way of life’.

此時，我要指出，每個人常會矇矓地感覺到，有一種無法體認出自己的誰的困
惑。因為在這個回顧的「後視窗」，主體所能確定的是，有一個期盼中的形象前來
迎接他，而他只能在這個鏡像的反映中瞥見自己。恕我不再回溯到我以前的「鏡
像階段」的功能，那是我論述精神分析學的最早的策略論點，用以回應當時精神
分析界盛極一時的所謂「自主的自我」。學術界將這個「自主的自我」新瓶裝舊酒，
證實了我的看法：有一個精神分析的學派，企圖強化自我的形象，以成功地適
應社會，當著是成功的標準。這是一個精神自我退位的現象，跟戰爭的狂潮造成
精神分析團體的衰微，不無關係，使得傑出的精神分析學，淪落成為一種只適
合於「美國人的生活方式」。

In any case, what the subject finds in this altered image of his body is the paradigm of
all the forms of resemblance that will being over on the world of objects a tinge of
hostility, by projecting on them the manifestation of the narcissistic image, which,
from the pleasure derived from meeting himself in the mirror, becomes when
confronting his fellow man an outlet for his most intimate aggressivity.

無論如何，在他的身體反映的影像，主體所發現的是各種類似的形式，帶給客
體的世界一種敵意感，因為他在那裡投射自戀形象的見證。這個自戀的形像，當
它面對同胞時，會從在鏡中因為會見自己所得來的快樂，變成一種自慚形穢的
攻擊的發洩。

It is this image that becomes fixed, the ideal ego, from the point at which the subject
stops as ego ideal. From this point on, the ego is a function of mastery, a play of
presence, of bearing ( prestance), and of constituted rivalry. In the capture to which it
is subjected by its imaginary which it assures itself of an incontestable existence ( a
naivety to be found in the meditation of a Fenelon) is in no way immanent in it., but,
on the contrary, is transcendent, since it is supported by the unbroken line of the ego
ideal ( which the Cartesian cogito did not fail to recognize). As a result, the
transcendental ego itself is relativized, implicated as it is in the meconnaissance in
which the ego’s identifications take root.

從主體不再是自我的理想這一點開始，理想的自我這個形像會變得固定。從這一
點開始，自我就是一個主子的功用，一種存在、教養、及棋逢敵手的遊戲。當自我

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被自己幻想的力量所征服擄獲，它會掩飾它的口是心非，換言之，自我會告訴
自己說，我的存在是不容置疑的。（我們在菲涅隆主教的沉思錄，就能夠發現這
種的天真。）問題是，這種意識完全不是內在自明，相反的，它是超越經驗。因
為它依靠自我的理想的未被中斷的線索所支持，是笛卡爾的我思故我在的主體
所無法體認的。結果，這個超越經驗的自我本身，被相對化對待，因為它牽涉到
一種自我的認同根深柢固的誤認。

This imaginary process, which begins with the specular image and goes on to the
constitution of the ego by way of subjectification by the signifier, is signified in our
graph by the vector i( o), e, which is one-way, but which is doubly articulated, once
in a short circuit over $. I (O), and again in a return direction over s (O). O. This
shows that the ego is only completed by being articulated not as the I of discourse, but
as a metonymy of its signification ( what Damourette and Pichon take as the ‘ alloyed’
( etoffe) person, as opposed to the ‘ purified’ ( subtile) person, the latter being no more
than the function designated above as the ‘ shifter’)

這個想像的過程，開始於鏡中影像 specular image，從意符的融入主體，繼續到

自我的形成，在我們的圖形裡，可從「鏡中影像」i(o)的位置，到自我 e 這個位置
的方向，表示出來。這個方向是單行道，但可以雙種表達。一種表達是它抄短線
從被禁制的主體的$點，逕行到大它者作為主子的「自我的理想 ego ideal」I(O) 點
另外一種表達是，它還可以回轉的方向，越過大它者作為主子的「理想的自我
ideal ego」s (O)的這個點，到大它者 O 的這個點的方向。這顯示，自我的完成，
只有藉著被表達，不是作為真理論述的自我的理想，而是作為一種意義的轉喻。
（達摩瑞提及皮瓊兩位語言學家曾將「雜質的人」及「純淨的人」相提並列，雜質
的人僅僅是充當純淨的人的「索引的意符」shifter 的功能。）

雄伯註：
1、 這裡的 shifter，拉岡指的是 indexical signifier（索引的意符）。生命主體
的「我」，作為意符，一方面是表達內容 enunciation 的一部份，另外一方
面，又是陳述內容 statement 的一部份。這種區分，不僅是用來說明主體
的分裂，它本身就是分裂。的確，作為表達的「我」，跟作為陳述的「我」並不
相同。換言之，在陳述中，索引的意符 shifter，會將他標明出來。例如，
「我正在說謊」這句陳述若是真實，在表達時，等於是說，我說這句話是實
話，因為我正在說謊話是事實。

二、「雜質的人」the alloyed person 與「純淨的人」the purified person，以

「索引的意符」the shifter ，作為功能區分的指標，後來被哲學家「紀傑克」發揮
成「假如你不是國王，卻口口聲聲稱自己是國王，是一種幻見，但是，即使你身

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份上是國王，口口聲聲稱自己是國王，也是一種幻見。」因為你將意符世界的「雜
質的人」，等同是自己生命主體的「純淨的人」。有朝一日，意符世界的雜質，被
掏空乾淨，人作為生命的主體，反而會活得更真實些

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