Knowledge and truth 2

知識與真理
Encore by Jacques Lacan
雅克、拉岡：再來

Analysis presumes that desire is inscribed on the basis of a corporal contingency.

精神分析學假設，欲望的鐫刻以肉體的一時的激情為基礎。

Let me remind you what I based this term “ contingency” on. The phallus—as
analysis takes it up as the pivotal or extreme point of what is enunciated as the cause
of desire—analytic experience stops not writing it. It is in this “ stops not being
written” that resides the apex of what I have called contingency.

讓我提醒你們，「激情」這個術語的基礎是什麼。那就是陽具。因為精神分析學接
納陽具作為被表達為欲望的原因的關鍵點，精神分析的經驗會永不停止地書寫
它。我所謂的一時的激情的最高潮，就在於這個「永不停止地被書寫」。

Analytic experience encounters its terminus ( terme) here, for the only thing it can
produce, according to my writing, is S1. I think you still remember the clamor I
managed to stir up last time by designating this signifier, S1, as the signifier of even
the most idiotic jouissance—in the two senses of the term, the idiot’s jouissance,
which certainly functions as a reference here, and also the oddest jouissance.

精神分析經驗遭遇到它的終極限制，因為依照我的書寫，它唯一能夠產生的是
第一主體。我想你們還依舊記得，我上一次引起的譁然，當我指明這個第一主體
的意符，作為白痴般歡爽的意符。歡爽這個術語有兩層意義：其一是白痴般的歡
爽，在此確實可以充當符號之用；另外一種是古怪的歡爽。

The necessary is introduced to us by the “ doesn’t stop”( ne cesse pas) The “ doesn’t
stop” of the necessary is the “ doesn’t stop being written”( ne cesse pas de s’
ecrire).Analysis of the reference to the phallus apparently leads us to this necessity.

「永不停止」給我們介紹的觀念是必需的場域。必需的場域的「永不停止」意思就
是「永不停止被書寫」。精神分析學提到陽具，顯而易見，會引導我們到達這個
必需的場域。

The “ doesn’t stop not being written,” on the contrary, is the impossible and it is with
this that I characterize the sexual relationship—the sexual relationship doesn’t stop
not being written.

在另一方面，「永不停止不被書寫」目標是不可能的場域。我給它下這樣的定義
根據的事實是：不可能的場域無論如何無法被書寫。我用這個事實來表現性關係
的特徵：性關係永不停止不被書寫。

Because of this, the apparent necessity of the phallic function turns out to be mere
contingency. It is as a mode of the contingent that the phallic function stops not being
written. What submits the sexual relationship to being, for speaking beings, but the
regime of the counter is tantamount to contingency. It is only a contingency that,
thanks to psychoanalysis , the phallus, reserved in antient times to the Mysteries, has
stopped not being written. Nothing more. It has not entered into the “ doesn’t stop,”
that is, into the field on which depend necessity, on the one hand, and impossibility.

因為這樣，陽具功能顯而易見的必需，結果就成為只是一時的激情。只有充當一
時的激情模式，陽具才停止不被書寫。對於說話的主體而言，這是性關係所能提
供的生命的存在感覺，但是這種邂逅的模式，不也是相當於一時的激情？在古
代，保留在神秘主義秘而不宣，現在的精神分析學則揭櫫出來：只有充當一時
的激情，陽具才已經停止不被書寫。僅此而已。陽具並沒有進入到「永不停止」的
階段，換句話說，進入到一方面是必需的領域，另一方面是不可能的領域。

The true thus attests here that by making us beware the imaginary, as it does, it has a
lot to do with “ a-anatomy.”

這個真相證實，陽具讓我們注意到想像界的存在，它跟「超生理解剖學」有密切
關係。

It is, in the final analysis, from a depreciatory perspective that I contribute the three
terms I write as a , S(A), and Φ. They are written on the triangle constituted by the
imaginary; the Symbolic, and the Real.

追根究底，我就是從這個貶抑陽具功能的觀點，來提出我書寫的術語，如小客
體、被大它者禁制的主體，及被閹割的陽具。它們被書寫成由想像界、意符界、真
實界所組成的三個角落。

To the right is the scant reality ( peu-de-reahte) on which the pleasure principle is
based, which is such that everything we allowed to approach by way of reality
remains rooted in fantasy.

右邊的斜線是快樂原則作為基礎的貧瘠的現實世界。這個現實世界是如此的貧瘠
以致於透過它所能接近的一切，都是根源於幻見。

On the other side, what is S (A) but the impossibility of telling the whole truth ( tout
le vrai), about which I spoke earlier？

在另一方面，這個被大它者禁制的主體，難道不是我先前所說過，不可能說出
整個真相的主體？

Lastly, the symbolic, directing itself toward the real, shows us the true nature of object
a. If I qualified it earlier as a semblance of being, it is because it seems to give us the
basis of being. In everything elaborated on being and even on essence, in Aristotle’s
work for example, we can see, if we read it on the basis of analytic experience, that
object a is what is at stake. Contemplation, for example, Aristotelian contemplation, is
based on the gaze, a I defined it in The Four Fundamental Concepts of
Psychoanalysis, as one of the four media that constitute the cause of desire.

最後，意符界引導自身朝向真實界的時候，會顯現小客體的真實特性。早先我將
它的特質定位為存在的冒充偽裝，那是因為它似乎給我們作為生命存在的基礎。
以亞里斯多德的作品為例，對於生命存在及生命本質的各種論述，我們能夠看
出，假如我根據精神分析經驗來閱讀，那個小客體的地位岌岌可危。沉思，例如
亞里斯多德的沉思，是建立在眼光的凝視，如同我在「精神分析學的四個基本觀
念」所定義的，作為組成欲望的原因的四個媒介之一。

With such a ‘ graphicization”—not to say “ graph,” because that term has a precise
meaning in the mathematical logic—we are the correspondences that make the real an
open (set) between semblance, a result of the symbolic, and reality as it is based on
the concreteness of human life: on what leads men, on what makes them always run
headlong down the same pathways, and on what is such that the yet-to-be-born
( encore-a-naitre) will never yield anything but l’encorne.

用這樣的「圖形化」（我姑且不用「圖形」這個術語，因為那個術語的準確意義，
是用在數理邏輯方面），我們精神分析學是中間的聯繫，使真實界成為一個開
放的集合場域，處於意符界產生的小客體的冒充偽裝，及人類的生活具體表現
的現實世界之間。在現實世界的人類，總是身不由己地被迫朝著跟前人相同的途
徑盲人前進，內心的渴望所能產生的滿足就是「再來一次」。
On the other side we have a. Being on the right path, overall, it would have us take it
for being , in the name of the following—that it is apparently something. But it only
dissolves , in the final analysis, owing to its failure, unable, as it is, to sustain itself in
approaching the real.

在另一方面，我們擁有小客體。大體上，小客體的途徑是正確的，有時它還讓我
們誤以為它就是生命的存在，因為它顯而易見是擁有很具體的東西。但是追根究
底，它會煙消雲散，因為事實上它在靠近真實界時，它就無法支撐自己。

The true, then, of course, is that. Except that it is never reached except by twisted
pathways. To appeal to the true, as we are often led to do, is simply to recall that one
must not make the mistake of believing that we are already at the level of semblance.
Before the semblance, on which, in effect, everything is based and springs back in
fantasy, a strict distinction must be made between the imaginary and the real. It must
not be thought that we ourselves in any way serve as a basis for the semblance. We
are not even semblance. We are, on occasion, that which can occupy that place, and
allow what to reign there ? Object a.

當然，真相因此就是這樣。除了不斷地迂迴曲折，它永遠無法抵達。如我們時常
所被引導，讓真相大白的方法就是回想起，我們一定不要犯下這個錯誤，以為
冒充偽裝的小客體就是真實界。在這個冒充偽裝之前，每一樣我們所賴以建立的
以及起源於幻想的東西，我們都必須嚴格區分是屬於想像界，還是真實界。我們
千萬不要以為，我們自己就可以充當冒充偽裝的基礎。我們甚至還夠不上冒充偽
裝。有時候，我們只是且權佔有那個位置，然後讓什麼東西在那裡號發司令？那
就是小客體。
Indeed, the analyst, of all ( those whose) orders of discourse are sustained currently
( actuellement)—and that word is not nothing, provided we give “ action’ its full
Aristotelian meaning—is the one who, by putting object a in the place of semblance,
is in the best position to do what should rightfully ( juste) be done, namely, to
investigate the status of truth as knowledge.

的確，在目前可以自成一家之言的四個真理論述當中，精神分析師的真理論述
主張，只要我們將亞里斯多德的「行動」的觀念貫徹始終，文字語言能否表達無
關緊要。我們用小客體來代替那個冒充偽裝，是最有立場可以來做理應當做的事
情，換句話說，最有立場來調查真理作為知識的地位。

雄伯譯
32hsiung@pchome.com.tw
Springherohsiung@gmail.com