When discerning the three clinical paradoxes between speech and language in his 1953 ‘Rome Discourse’, Lacan did not venture upon an alternative definition of the nosological category of perversion. Instead, he described the third paradox as ‘the subject who loses his meaning in the objectifications of discourse’, which opened a more metaphysical perspective on the antagonistic relationship between the subject (sujet) and the ego (moi). Lacan put the ‘disguises of perversion’ in the neurotic compartment—alongside the ‘talking arms of character’ and the ‘seals of self-punishment’—as ‘hermetic elements’ which the psychoanalytic exegesis can resolve (Lacan 1977e[1953]:70).
当拉康辨别处于言说与语言之间的这三种悖论时,他于他的1953年的“罗马辞说”,他并没有探测一个替代的定义,对于倒错的分类的范畴。代替的,他描述这第三个悖论,作为是“丧失他的意义于辞说的客体化的主体”,这个辞说展开一个更加形上学的观点,探讨主体与自我之间的敌意的关系。拉康将“倒错的伪装”,放置在神经症的分类。伴随着“人格的谈话的手臂”与“自我-惩罚的封印”—作为是“解释的元素”,精神分析的存在能够解决的“解释的元素”。
Lacan’s hesitation to qualify perversion as a discrete clinical structure permeated much of his work from the 1950s, and is rooted in the theoretical inconsistencies which troubled Freud in his pioneering psychoanalytic explorations of the topic. Using the concept of perversion in its then accepted medico-legal meaning of sexual phenomena precluding genital union and/or the involvement of two consenting adult human beings belonging to the opposite sex, Freud averred in his casestudy of Dora and in his ‘Three Essays on the Theory of Sexuality’ that all psychoneurotics possess forceful, albeit repressed perverse tendencies, and that the sexual constitution of the child, owing to its being ruled by disorganized partial drives, is polymorphously perverse (Freud 1905d:231–232; 1905e [1901]:50).
拉康的犹豫,不愿将倒错的品质定为是混杂的临床结构。他的犹豫弥漫于他的许的著作里,从1950年代开始,并且根源于让弗洛伊德感到困扰的理论的不一致,在他开前锋的精神分析对这个议题的探索。弗洛伊德使用倒错的观念,在它当时被接受的医学与法律的意义,对于这些性的现象,预先包含性器官的结合与(或)两位同意的成年人的牵涉,他们属于不同的性别。弗洛伊德在他的个案研究“朵拉”,与“性学三论”,主张,所有的心理的神经症者拥有强迫性,虽然是压迫的倒错的倾向。小孩的性的体质,由于受的瓦解的部分冲动的统辖,呈现多种样体的倒错。
Consequently, the category of perversion was expanded to include children as well as adults, psychoneurotics as well as ‘genuine’ perverts, and Freud saw himself faced with the question as to what distinguishes true ‘positive perversion’ (perversion proper) from its false, ‘negative’ avatars. After having discarded the nature of the sexual behaviours and the contents of the fantasies, Freud eventually confided in the genuine pervert’s fixation on the sexual object and the perverse exclusiveness with regard to the sexual aim, processes which he attributed to an interaction of constitutional and accidental factors (Freud 1905d:162, 235–240). Of course, both fixation and exclusiveness are quantitative rather than qualitative criteria, which probably explains why Freud continued to look for more reliable distinctions between perversion and neurosis.
结果,倒错的范畴被扩大到包含小孩与成年人,心理神经症者与“真正”的倒错症者。弗洛伊德自己看见,当他面对这个问题:如何区别真正的“正面倒错者”(本体的倒错者)与虚假的“负面的”倒错者的天使下凡之间的差异。弗洛伊德抛弃性的行为的特性与幻见的内容之后,他最后坦白承认,在他论述真正的倒错者的固著于性的客体,与倒错者的排除,关于行的目的。他将这些过程归属于体质与意外的因素的互相作用。当然,两种固著与排除都是数量方面,而非是品质方面的标准。这可能解释为什么弗洛伊德继续寻找更可靠的区别,在倒错者与神经症者之间。
In ‘Fetishism’ (1927e), he launched the criterion of disavowal (Verleugnung) to explain how a male child develops into a fetishist. When confronted with the reality of sexual difference, the child disavows castration (the mother’s lack of a penis) by convincing himself that the mother does possess a penis. As a substitute for the painfully missed penis of the mother, the fetish serves to sustain this psychic reaction of disavowal and produces a split in the child’s ego, because it symbolizes both mental triumph and the inherent threat of castration. According to Freud (ibid.: 156–157), this split could also account for the fetishist’s ambiguous attitude vis-a-vis his objects.
在“论恋物癖”,弗洛伊德竖立起这个标准:不承认。为了解释一位男性的小孩为什么发展成为恋物癖者。当小孩面临性的差异的现实,小孩不承认被阉割(母亲的欠缺阴茎)。他说服自己:母亲并没有拥有阴茎。作为母亲的这个令人痛苦的丧失的阴茎,恋物癖被用来维持这个心灵的反应,并且产生小孩的自我的分裂。因为它象征精神的胜利与阉割的本质的威胁。依照弗洛伊德,这个分裂的小孩也能够解释恋物癖的模糊嗳昧的态度,当他面临他的客体时。
Although a proper qualitative criterion for (fetishistic) perversion, similar to that of repression in neurosis, Freud’s mechanism of disavowal proved as indiscriminate as the nature of the sexual behaviours and the contents of the fantasies. For shortly before his death, in ‘An Outline of Psycho-Analysis’ (1940a[1938]:204), he emphasized the possibility of a disavowal of castration in non-fetishistic subjects, that not only put the specificity of fetishism, but that of the entire category of perversion at risk.
虽然有关“恋物癖”的倒错症者的合适的品质的标准,类似神经症者的压抑的标准。弗洛伊德对于“不承认”的心理机制,作为是区别性行为的特性与幻见的内容。因为在他死亡之前不久,在“论精神分析的钢要”,他强调“不承认被阉割”的可能,在非-恋物癖的主体。那不但让恋物癖的特殊性,而且让倒错的整个的范畴的特殊性,陷于危险。
During the early 1950s, Lacan embraced the same definition of perversion as Freud, and embarked on an analogous project of differentiating between the polymorphous perversity of the child, the perverse sexuality of neurotics (and psychotics) and the psychic structure of genuine perverts.48 In Seminar I, he posited that the structure of perversion is characterized by the reduction of the (symbolic) register of intersubjective recognition to an imaginary relationship (Lacan 1988b[1953–54]:221).
在1950年代早期,拉康接受跟弗洛伊德相同的对应倒错者的定义。他开始从事一个类似的计划,区别小孩的多重样态的倒错行为,神经症这(精神病者)的倒错的性行为,与真正的倒错症者的心理的结构。在第一研讨班,他提出假设:倒错症者的结构的特色,是减少互为主体性的体认的“象征”的铭记,减少成为想像的关系。
By this he meant that perverts try to reduce their partners to mere objects, to instruments or idols—short of seeking solace in idealized inanimate objects—whose only function is to satisfy their own desires, with the caveat that the positions within this relationship of submission/dominance can suddenly be reversed so that the original master becomes the slave and vice versa. To the degree that this observation ostensibly enabled Lacan to separate authentic perversion from sexual ‘phenomena which one calls perverted’ on the ‘plane of an exclusively playful execution’ (ibid.: 215), it did not stand the test of infantile sexuality.
他这样假设的意义是,倒错症者尝试减少他们的伴侣,甚至成为仅是客体,仅是工具与木偶。他并不是要被理念化的没有生物的客体里寻找安慰。这些客体的唯一的功能是满足他们自己的欲望。他们主张,这顺服与支配的这个关系之内的这些立场,能够突然地被倒转。这样,原初的主人变成奴隶,原初的奴隶变成主人。甚至,这个观察夸张地让拉康分开真正的倒错症者与我们所谓的倒错症者的性的“现象”,根据“专注的运作的执行的层面“。它并没有经得起婴孩的性的考验。
For in the same seminar Lacan admitted that ‘[I]f analytic theory has qualified as polymorphously perverse this or that mode or symptom in the child’s behaviour, it is in so far as perversion implies the dimension of imaginary intersubjectivity’ (ibid.: 217–218). Lacan returned to this issue in Seminar IV, in which he undertook a year-long theoretical analysis of the child’s pre-Oedipal, pre-genital object-relations, notably those that were being held to support its status of polymorphous perversity as an imaginary intersubjectivity. Here he defended the innovative idea that the pre-Oedipal relations between a child and its mother are not governed by imaginary intersubjectivity at all, because they are always already inhabited by the symbolic universe in which human beings function.
因为在相同的研讨班,拉康承认,假如精神分析理论已经给予特质,作为是多重样态的倒错症,小孩的行为的这种或那种模式,或症状,那是因为倒错症暗示着想像的互为主体性的维度。拉康回到这个议题,在第四研讨班。在那里,他从事一年之久的理论的分析小孩的前-伊狄浦斯,前-性器官的客体的关系。特别是那些人们,被认为是支持小孩的多重样态的倒错的地位,作为是想像的互为主体性。在此,他辩护这个创新的观念:小孩与母亲的前-伊狄浦斯的关系,根本就没有受到互为想像的互为主体性所统辖。因为他们总是准备已经被象征的宇宙所驻居。在那里,人能发挥功能。
To Lacan the primary mother-child relationship is not a pre-established, symbiotic bond, but an essentially heterogeneous sphere reigned by tension, conflict and misunderstanding on both sides.
对于拉康,这个原初的母亲与小孩的关系,并不是一个预先建立的象征的关系,而是基本上异质性的领域,受到两边的紧张,冲突,与误解的统辖。
Criticizing Balint’s conception of the primary motherchild interaction as a perfectly tuned, reciprocal exchange, Lacan claimed that mothers do not love (nurture, nurse and nourish) their children simply for the fact that they constitute their precious and vulnerable offspring, but also because the children present them with an additional source of satisfaction.49 Put differently, a mother loves her child not so much because she is acting upon a natural mother instinct, but because she unconsciously uses the child to cover up her symbolic lack of enjoyment and to obtain supplementary satisfaction in a carefree and selfish way. In Lacan’s terminology, there ‘is always in the mother, on the side of the child, the requirement of the phallus, which the child more or less symbolizes or realizes’ (Lacan 1994[1956–57]:56).
当拉康批评巴林特的观念:将原初的母亲与小孩的互动,作为是一个完美调适,互惠的交换。拉康宣称,母亲爱(滋养,看护,与养育)她们的小孩,并不仅是因为这个事实:他们形成他们珍贵而易受伤害的后代。而是因为小孩呈现给与她们额外的满足的来源。换句话说,母亲爱她的小孩,并不是因为她根据自然的母亲的本能採取行动,而是因为她无意识地使用小孩掩盖她的象征的欠缺快乐,并且为了获得补充的满足,用任意与自私的方式。用拉康的术语,在母亲身上,在小孩这边,总是有阳具的要求。小孩相当程度象征或体现阳具。
As far as the child itself is concerned, Lacan argued that it experiences a psychic crisis when it discovers that in order to secure the love of the mother more is required than simply ‘being there’, that in order to sustain her love it is not enough to offer oneself. The fact that the child is also ‘the phallus, as object of the desire of the mother …constitutes an insurmountable barrier for the satisfaction of the desire of the child, which is to be the exclusive object of the desire of the mother’ (Lacan 1998b[1957–58]:285–286).
就小孩自身而言,拉康主张,它经验到心灵的危机,当它发现,为了获得母亲的爱,它所需要的东西,不仅是“在那里”。为了维持她的爱,光是提供它自己是不足够的。小孩也是“阳具”,作为母亲的欲望的客体的这个事实,形成一个无法被克服的阻碍,对于小孩的欲望的满足。那就是要成为母亲的欲望的专注的客体。
The child can alleviate this conflict in two different ways (Lacan 1994 [1956–57]:81–86). On the one hand, it can try to maintain the satisfaction of its own desire (to be the exclusive object of the mother) by identifying with the phallus (the object of the desire of the mother), whereas on the other hand it can acknowledge the sociocultural exclusion of a fully satisfying relationship with the mother and its concurrent promise of a different, future fulfilment. In the former case the child endeavours to satisfy all of the mother’s desires, thus putting its relationship with the mother under the aegis of the imaginary, which entails unselfish interdependence and strict reciprocity; in the latter case, the child assimilates the symbolic convention of the prohibited relationship with the mother, accepts its desire to remain fundamentally unsatisfied and engages in a quest for substitute satisfactions.
小孩能够减轻这个冲突,用两个不同的方式。一方面,小孩能够尝试维持它自己的欲望的满足,(成为母亲的专注的客体),小孩认同阳具(母亲的欲望的客体)。另一方面,小孩能够承认社会与文化的排除,对于充分令人满意的关系,跟母亲与小孩同时的承诺给予不同的,未来的满足。在前者的情况,小孩努力满足所有的母亲的欲望,因此将它跟母亲的关系,放置在想像结的枢纽。这意味着,没有私心地互相依靠与严格的互惠。在后者的情况,小孩接受象征的传统:跟母亲具有禁止的关系。小孩接受它的欲望基本上始终不被满足,并且尝与追寻替换的满足。
Lacan argued that the former solution leads to fetishism, the ‘perversion of perversions’ (ibid.: 194), whereas the latter introduces the child into the structure of neurosis.50 Despite its appeal, this elaborate explanation of perversion proved as unsatisfactory as the previous one (of the reduction of the symbolic to an imaginary intersubjectivity), since it begged the question as to how perverts differ from psychotics, whom Lacan had also located outside the symbolic pact.
拉康主张,先前的关系导致恋物癖,“倒错症中的倒错”。后者则是介绍小孩进入神经症的结构。尽管它的诉求,这个复杂的倒错症的解释,证明同样不令人满意,跟先前的解释(将象征化简成为想像的互为主体性)。因为它闪躲这个问题, 关于倒错症者如何不同于精神病者。拉康也将精神病定位在象征的盟约的外面。
Neither did Lacan’s solution answer the question whether true perverts are any different from the multitude of neurotics and psychotics who display ‘perverse’ behaviours.51 Accounting for these neurotic and psychotic ‘perverse’ behaviours, Lacan often talked about ‘paradoxical perverse reactions’, perverse ‘paroxysms’, and passage a l’acte, conceding that they too rest upon a shortening of the symbolically regulated distance between the subject and his object of satisfaction, and that ill-advised analysts can easily induce these reductions unknowingly during the course of analytic treatment (ibid.: 81).52
拉康的解决也没有回答这个问题:真正的倒错症者是否不同于显示“倒错行为”的多数的神经症者与精神病者。当拉康解释这些神经症与精神病的“倒错”的行为时,他经常谈论关于“悖论的倒错症的反应,倒错症者的“麻痹”,与”行动的过程“。他承认,它们也依靠缩短被象征规范的距离,在主体与他的满足的客体之间的距离。那个并不恰当被劝告的精神分析家能够容易地引导出这些化简,不知不觉地,在精神分析的治疗的过程。
To resolve the issue of the separation between perversion and psychosis, Lacan returned to Freud’s 1919 essay ‘A Child is Being Beaten’, in order to proclaim that perversion, unlike psychosis, follows the fundamental pattern of the Oedipus complex:
为了解的倒错症者与精神病这之间分开的这个问题,拉康回到弗洛伊德1919年的论文“论小孩正在被打“,为了宣称:倒错症者,并不像精神病者,他们遵循伊狄浦斯情结的基本模式。
Perversion is usually considered to be a drive which has not been elaborated by the Oedipal, neurotic mechanism—a pure and simple survival, the persistence of an irreducible partial drive. Freud, on the contrary, in this primordial paper [‘A Child is Being Beaten’] and also in many other places, indicates sufficiently that no perverse structuring, no matter how primitive we suppose it to be…can be articulated without…the process, the organisation, the articulation of the Oedipus complex. (ibid.: 120–121)
倒错症通常被认为是一种还没有被伊狄浦斯,神经症的心理机制建构的冲动—一个纯粹而单纯的存活,无法被化简的部分的冲的的持续。相反地,在这篇原初的论文”小孩正在被打“,也在许多其他的场合,弗洛伊德充分地指示:每个倒错症的结构被表达时,无论我们认为它是多么的原始,总是会有伊狄浦斯情结的这个过程,这个组织,这个表达。
One year later, Lacan used almost exactly the same words to describe the Oedipal character of perversion, yet now also broaching the ensuing congruence of perversion and neurosis:
一年以后,拉康使用几乎完全相同的字词,来描述倒错症的伊狄浦斯的特性。可是,现在,他也转过倒错症与神经症的随后的协调。
In order to abandon the notion that perversion is purely and simply the emerging drive, that is to say the contrary of neurosis, one had to wait for the signal of the conductor, that is to say the moment when Freud wrote Ein Kind wird geschlagen…Perversion does not appear as the pure and simple manifestation of a drive, but it turns out to be related to a dialectical context which is as subtle, as composite, as rich in compromise, as ambiguous as a neurosis. (Lacan 1998b[1957–58]:230–231)
为了放弃这个观念:倒错症纯粹而单纯地是出现的冲动。换句话说,神经症的相反。我们必须等待行为者的讯息,也就是说,当弗洛伊德书写“性学三论”时,倒错症并没有出现,作为是冲动的纯粹而简单的证明。但是,倒错症结果证明跟辩证的内容息息相关。这个辩证内容跟神经症一样的微妙,一样组成,一样富有妥协,一样模糊嗳昧。
Later in the same seminar Lacan deployed the structural analogy between perversion and neurosis further by claiming that the neurotic mechanism of repression equally applies to perversion, ‘inasmuch as it presents itself also as a symptom and not as the pure and simple manifestation of an unconscious desire’ (ibid.: 336).53
后来,在相同的研讨班,拉康运用倒错症与神经症之间结构的类似。他宣称,压抑的神经症的心理机制,同样运用到倒错。因为它也呈现它自己,作为症状,而不是作为纯粹而单纯的展示无意识的欲望。
Having postulated this constitutive link between the structures of neurosis and perversion, Lacan’s subsequent move was to situate perversion with regard to the neurotic dynamics of jouissance, desire, object a and the fantasy.54 The groundwork for this new differentiation was done in Seminar VI, in which Lacan contended that ‘the fantasy [? a] marks every human passion with those traits which we call perverse’, although ‘in the perversion, the accent is on the object a, [whereas] the neurosis can be situated as having its accent on the other term of the fantasy, the ’ (1977a[1959]:14, 16).
当拉康提出这个结构性的关联,处于神经症与倒错症之间的结构之间。拉康的随后的行动就是定位倒错症,关于神经症的动力结构:欢爽,欲望,小客体,与幻见。作为这个新的差异的基础被完成,在第六研讨班。在那里,拉康主张,这个幻见标示每个人的激情,具有我们所谓的“倒错症”的特征。虽然在“倒错症,强调的是小客体。而神经症者则是被定位在将它的强调放在幻见的另外一个术语”。
Throughout the remainder of his career, Lacan employed this criterion of the fantasy as a tool to separate neurosis from perversion. In Seminar XI, for example, he stated that the structure of perversion is strictly speaking an inverted effect of the fantasy, because it ‘is the subject who determines himself as object, in his encounter with the division of subjectivity’ (Lacan 1977b[1964]:185).
在拉康事业的晚年,拉康运用幻见的这个标准,作为是分开神经症与倒错症的工具。譬如,在第十研讨班,他陈述:倒错症的结构严格来说,是这个幻见到倒转的影响。因为它是“决定他自己作为客体的主体,在他遭遇到主体的分裂时“。
Unfortunately, it is easier to pinpoint these references than to explain what they mean. The gist of Lacan’s argument seems to be contained in a passage from the 1960 text ‘The Subversion of the Subject and the Dialectic of Desire in the Freudian Unconscious’, in which he wrote: Perversion adds [to the privileged place of jouissance] a recuperation of the f that would scarcely appear as original, if it did not interest the Other as such in a very particular way. Only my formulation of the fantasy enables us to reveal that the subject here makes himself the instrument of the Other’s jouissance. It is all the more important …to grasp the relevance of this formula in the case of the neurotic, precisely because the neurotic falsifies it. (Lacan 1977k[1960]:320, translation modified)