Logic of Phantasy 71

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

It is very curious! It is very curious, because this leads us: if I introduced earlier for you, the he-man -

here I am, and moreover in a way very much in conformity with the genius of the English tongue, which

calls la femme "woman", and God knows that literature has gloated over this "wo", which indicates

nothing good (laughter) – I would call her she-man, or again, in French, by this word - which is going to

lend itself, once I introduce it, to some gloating and, I suppose an enormous amount of

misunderstanding: l - apostrophe - homme-elle.

真是耐人寻味！这是耐人寻味，因为我们被引导：如我早先跟你们介绍，这个「刚健男性」，某方面跟英
语的高手所称为的「婉约女性」为女人，有異曲同工之妙。天晓得，文学对於这个男人的man 前面多个

wo，垂涎不已，儘管那也不是什麽好东西（笑声）。我宁可用法文这个字，称呼她为「婉约男性」，这样当

我介绍时，有助於引起更多的垂涎。我认为这里引起的误解可就大了：「我」作为一位「刚健男性」。

I am introducing here the homme-elle! (laughter). I present her to you, I hold her by the little finger. She

will be of great service to us.

我在这里介绍这个「刚健男性」（笑声）。我将她介绍给你们，我握着她的小手指。她将为我们服务。

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The whole of analytic literature is there to bear witness to the fact that everything that has been

articulated about the place of the woman in the sexual act is only in the measure that the woman plays

the function of the hommeelle.

整个精神分析学在那里见证到这个事实，关於女人在性的行动所扮演的地位，目前所表达出来的仅是：女

人扮演这个「刚健男性」的角色。

Let the women who are here not wince, for in truth, it is precisely to reserve, where it is, the place of this

Woman (capital W), about whom we have been speaking from the beginning, that I am making this

remark.

请在现场的女性同胞不要退缩，因为事实上，这个要保存这个「女性」（大写字母的女性），在原来的位

置。关于这个「女性」，我从一开头就一直在谈论，我现在也正在谈论。

Perhaps everything that is intimated to us about feminine sexuality - in which moreover, in conformity

with eternal experience, a role is played that is eminently one of masquerade, namely, the way in which

she uses an equivalent of the phallic object, which has always made her the wearer of jewels -

"indiscreet jewels", Diderot says somewhere. We are going to be able, perhaps, to finally know how to

make them speak.

或许，关於女性化的性，我们所得到的一切暗示是，为了要跟永恒的经验相搭配，有一个角色正在被扮演，

那显然是「乔装」的角色。换句话说，她使用阳具客体的相等物，让她成为珠宝的配戴者，「濃妆艳抹的珠

宝」，笛特罗在某个地方说过这样的话。也许，我们最後将会知道，如何让它们现身说法。

It is very curious that, from the subtraction somewhere of a jouissance which is only chosen for its

character of easy handling - if I can designate penile jouissance in this way - we should see there being

introduced here, with what Marx and ourselves call the fetish, namely, this extracted, fixed, use-value, a

hole somewhere - the only point of insertion necessary for any sexual ideology.

耐人寻味的是，从某个地方将「欢爽」递减，这只是方便於处理它扮演的角色，所做的选择。假如我能够以

这种方式，指明陰莖的「欢爽」，我们应该看出来，会出现马克思及我们所称为的「物神」。换句话说，这个

被抽离出来的固定的「使用价值」，在某个地方是一个空洞，对於任何性的意识形态，那只是一个插入点。

This subtraction of jouissance somewhere, is the pivot.

这个「欢爽」在某个地方的递减，就是轴心。
But you must not believe that the woman - there where she is the alienation of analytic theory and that

of Freud himself who is the great enough father of this theory (14) to have noticed this alienation in the

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question that he repeated: "What does the woman want?" - you must not believe that the woman, on

this subject, is any worse off!

但是你们一定不要相信，女人就是精神分析理论及佛洛伊德本人的这个「疏离」。佛洛伊德是这个理论伟大

的創始者，他曾经注意到他一再重复的这个问题的疏离：「女人倒底要什麽？」你们一定不要相信，在这

个议题上，女人懂得比我们更多。

I mean that she disposes of her own jouissance in a way that totally escapes this ideological grasp.

Even though she is an homme-elle, she is never lacking in resources and it is because of this that even

feminist demands do not involve anything particularly original. It is still the same masquerade that

continues, simply with a contemporary flavour. Where she remains impregnable, impregnable as a

woman, is outside the system described as the sexual act.

我的意思是，女人处理她自己的「欢爽」，方式完全逃离这个意识形态的理解。即使她是一位「刚健男性」

，她从来不会欠缺资源，因为这样，即使是女性的要求，並没有牵涉到任何原創性的东西。这仍然是相同

的乔装延续下来，只是添加了现代的品味。作为女人，她依旧牢不可破地坚守，在被描述为性的行动的这

个系统的外面。

It is searching from there that we have to gauge the difference between what is involved, concerning the

act, as regards the respective status of the original sexes - man and woman - in what the sexual act

establishes, in so far as a subject can be grounded on it. They are brought to the height of their disunion

through the point to which I have led you today. Because if I spoke to you about the homme-elle ... the

homme-il, for his part has disappeared! Ha! There are no more of them! Since they are precisely, as

such, withdrawn from use-value.

从那里开始搜寻，我们必须测量这个差異，关於性的行动所牵涉到的，关於男女各别在原初的性的地位，

在性的行动所建立的地位，因为生命主体的基础在那里。他们被带到他们分离的高点，透过我今天引导你

们来到的这一点。因为假如我跟你们谈到，关于这个「刚健男性」、、、就他而言，这个「刚健男性」已经消失

哈！刚健男性不再存在！因为他们确实从使用价值中，被撤离。

Naturally this does not prevent them circulating really. Man, as a penile value, circulates very well. But it

is clandestine! Whatever may be the certainly essential value that this plays in social climbing. Through

the left hand, generally speaking.

当然，这並没有阻挡他们不到处流闯。男人，作为一个陰莖的价值，到处流闯得意气风发。但是这是可做

不可说的行径！无论是什麽模式，它在社会的名利地位攀登途中，扮演一个确实是很重要的价值。俗语的

说法是，左手所做的事情，不要让右手知道。

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I would say further. We ought not to omit this. If the homme-il is not recognised in the status of the

sexual act in the sense that it is foundational in society, there exists "a society for the protection" of

homme-il.

容我再进一步发挥。我们不应该漏掉这一点。假如这个「刚健男性」没有在性的行动的地位上，被体认出来

作为社会的基础，那麽这样的社会，仅是一个「刚健男性受到保护的社会」。

This is even what is called masculine homosexuality. It is on this point that, in a way, is marginal and

humorously pinpointed, that I will stop today, simply because time has set a term to what I had prepared

for you today.

这个甚至是我们所谓的男性的同性恋。今天，我将在这里告一段落。我在这里只是旁敲侧击，玩世不恭般

点明出来，因为光是时间方面的限制，我就必须适可而止。

雄伯译
springherohsiung@gmail.com