拉岡講座236

From Love to Libido

從愛到力比多

The narcissistic field'

自戀的領域
Sexual difference'
性的差異

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It is there, then, that Freud intends to set up the bases of love. It is only with activity/passivity that the
sexual relation really comes into play.

因此，佛洛伊德打算將愛的基礎就建立在那裡。只有以主動與被動的關係，性的關係才真正地
運作。

Now, is the activity/passivity relation identical with the sexual relation? I would ask you to refer to a
passage in the Wolf-Man, for example, or to various others scattered throughout the Five Psycho-
analyses. There Freud explains in short that the polar reference activity/passivity is there in order to
name, to cover, to metaphorize that which remains unfathomable in sexual difference. Nowhere does
he ever say that, psychologically, the masculine/feminine relation is apprehensible
otherwise than by the representative of the activity/passivity opposition. As such, the
masculine/feminine opposition is never attained.

現在問題是，主動與被動的關係，就相等於是性的關係嗎？我要求你們去參考一下佛洛伊德寫
的「狼人」的一段，或散佈在「五個精神變態症分析」一書的各個段落。在那裡，佛洛伊德簡短地
解釋，為了要命名、涵蓋、及比喻說明男女性別的差異，有深不可測的地方，我們才使用主動與
被動兩極的說法。可是，佛洛伊德絕對沒有說，從心理學的角度而言，男性與女性的關係，撇
開主動與被動對立的符號，還能夠被理解。問題是，我們永遠無法形成絕對的男性與女性的對立

This is sufficient indication of the importance of what is repeated here, in the form of a verb
particularly appropriate in expressing what is at issue—this passivity/activity opposition is poured,
molded, injected. It is an arteriography, and even the masculine/feminine relations do no exhaust it.
Of course, it is well known that the activity/passivity opposition may account for many things in the
domain of love. But what we are dealing with here is precisely this injection, one might say, of sado-
masochism, which is not at all to be understood, as far as its properly sexual realization is concerned, as
ready money.

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有足夠證據指出，我們一再強調的這一部份的重要性，也就是動詞的形式，特別適合於表達目
前爭議的問題，所以主動與被動的對立，就傾巢而出，或被塑造，或被注入。這是一種動脈X光
攝影，光是主動與被動的關係，還無法涵蓋全部。當然，眾所周知，主動與被動的對立，可以
解釋愛的領域的許多事情。但是，我們目前所處理的，我們可以說，確實就是這個虐待狂與受
虐狂的注入。就適當的性的滿足而言，虐待狂與受虐狂絕對不能只作為表面現象來處理。

Certainly, all the intervals of desire come into play in the sexual relation. What value has my desire for
you? the eternal question that is posed in the dialogue of lovers. But the supposed value, for example,
of feminine masochism, as it is called, should be subjected, parenthetically, to serious scrutiny. It
belongs to a dialogue that may be defined, in many respects, as a masculine phantasy.

確實地，在性的關係，欲望的運作會有間隔。「我的欲望對於你會有怎樣的價值？」這個永恆的
問題，在情人的對話中被提出。但是，大家所認為的價值，例如，一般所說的「女性的虐待狂」，
應該括弧起來，接受認真的審察。它屬於一種對話，在許多方面，可以被定義為男性的幻想

There is every reason to believe that to sustain this phantasy would be an act of complicity on our part.
In order not to deliver ourselves up completely to the results of Anglo-Saxon research, which is not
worth very much on this subject, even if there is a certain amount of consent on the part of women in it,
which means nothing—we analysts will confine ourselves, more legitimately, to the women in our own
group. It is quite striking to see that the representatives of this sex in the analytic circle are particularly
disposed to maintain the fundamental belief in feminine masochism. It may be that there is a veil here,
concerning the interests of the sex, that should not be lifted too quickly. In any case, this is an
excursion from our subject, but an excursion profoundly linked to it, as you will see, for we shall have
to come back to a consideration of this link.

有許多理由，可以相信，維持男性的這個幻想，是我們參與共犯的一個舉動。為了不要全盤接
受英國方面的研究，我們精神分析師將我們的立場，合情合理地限制於我們自己團體的女人。
英國方面對於這個問題的研究，並沒有多大價值，雖然在女性虐待狂方面有些共識，但沒有多
大意義。耐人尋味地，在精神分析圈的女性的代表，特別傾向於維持對於女性虐待狂的基本信仰
有關對於女性虐待狂的興趣，可能有一層遮掩的面紗，我們不應該太早把它揭開。無論如何，
它會離開我們討論的本題，但是你們將會看到，這個離題，跟我們的本題還是有千絲萬縷的關
聯，因為我們還是要回來討論這個關聯。

However, at this level, we can learn nothing from the field of love, that is to say, from the framework
of narcissism, which, as Freud shows quite clearly in this article, is made up of the insertion of the
autoerotisch in the organized interests of the ego. Within this framework, there may well be a
representation of the objects of the external world, choice and discernment, the possibility of

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knowledge, in short the whole field with which classical psychology concerned itself is included in it.
But nothing—and that is why all psychology of the affections has, up to Freud, failed —nothing
represents in it the Other, the radical Other, the Other as such.

可是，在這個層次，我們從愛的領域，換言之，從自戀的架構，並沒有學習到什麼。佛洛伊德
在這篇文章相當清楚地告訴我們，自戀的架構的組成，是因為自我性愛插入自我的精打細算的
利益區。在自戀這個架構之內，很有理由有一個外在世界的客體的符號，精緻而明辨，慎思而
睿智，總之，古典心理學所關心的自戀的整個領域，都被包括在裡面。但是，裡面沒有一樣東
西，沒有一樣東西代表大它者，激進的大它者，大它者的自身。這就是為什麼所有有關感情心
理學，一直到佛洛伊德，都功敗垂成的原因。

This representation of the Other is lacking, specifically, between the two opposed worlds that sexuality
designates for us in the masculine and the feminine. Carrying things as far as they will go, one might
even say that the masculine ideal and the feminine ideal are represented in the psyche by something
other than this activity/passivity opposition of which I spoke earlier. Strictly speaking, they spring from
a term that I have not introduced, but of which one female psycho-analyst has pin-pointed the feminine
sexual attitude—the term masquerade.

這個大它者的符號是欠缺的，明確地說，在男女之間的性，所指明出來的兩個相對立的世界。
若是將這些事情發揮到極致，我們甚至可以說，男性的理想與女性的理想，在心理方面，還不
是我早先所提到的主動與被動的對立，就能代表得了的。嚴格來說，它們起源於我還沒有介紹
的一個術語，那就是偽裝。女性的精神分析師曾經一針見血地指出，女性對於性的態度，就是
偽裝。

Masquerade is not that which comes into play in the display necessary, at the level of the animals, to
coupling, and in any case display is usually to be seen on the side of the male. Masquerade has another
meaning in the human domain, and that is precisely to play not at the imaginary, but at the symbolic,
level.

偽裝並不是指在動物的層次，由於性交構的需求，而運作的技能。無論在任何狀況，偽裝的展
現，都是在雄性這方面被觀察到。偽裝在人類的領域，還有另外一層意義。偽裝的運作，確實不
是在想像界的層次，而是在符號界的層次。

It is on this basis that it now remains to us to show that sexuality as such comes into play, exercises its
proper activity, through the mediation—paradoxical as that may seem—of the partial drives.

就是根據這個基礎，有待我們去揭露的是，性的本身，要透過欲望的部份驅力的媒介，才能運
作，才能發揮它適當的活動，雖然聽起來有點矛盾。

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雄伯譯
32hsiung@pchome.com.tw