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Jacques Lacan 雅克-拉康

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Jacques Lacan 雅克-拉康
Born 13 April 1901 1901 年 4 月 13 日Paris, France 法国巴黎
Died 9 September 1981 (aged 80)1981年9月9日（80岁）Paris, France 法国巴黎
Education University of Paris  巴黎大学(SpDip, 1931;^[2]^ M.D., 1932)（SpDip，1931； ^[2]^ 医学博士，1932）
Era 20th-century philosophy  20世纪哲学
Region Western philosophy  西方哲学
School Psychoanalysis  精神分析Structuralism  结构主义Post-structuralism^[1]^后结构主义 ^[1]^
Institutions University of Paris VIII巴黎第八大学
Main interests 主要兴趣 Psychoanalysis
Notable ideas 值得注意的想法 Mirror phase  镜相The Real  真实的The Symbolic  象征性的The Imaginary  想象中的Graph of desire  欲望图Split subject  分割主题Objet petit a  小物体a
Part of a series of articles on系列文章的一部分
Psychoanalysis
展开Concepts 概念
展开Important figures 重要人物
展开Important works 重要作品
折叠Schools of thought 思想流派- Adlerian  阿德勒- Ego psychology  自我心理学- Jungian  荣格派- Lacanian  拉康派- Interpersonal  人际交往- Intersubjective  主体间性- Marxist  马克思主义- Object relations  对象关系- Reichian  雷奇安- Relational  关系型- Self psychology  自我心理学
展开Training 训练
展开See also 也可以看看

Jacques Marie Émile Lacan (UK: /læˈkɒ̃/,^[3]^ US: /ləˈkɑːn/,^[4]^^[5]^ French: [ʒak maʁi emil lakɑ̃]; 13 April 1901 -- 9 September 1981) was a French psychoanalyst and psychiatrist. Described as "the most controversial psycho-analyst since Freud",^[6]^ Lacan gave yearly seminars in Paris, from 1953 to 1981, and published papers that were later collected in the book Écrits. Transcriptions of his seminars, given between 1954 and 1976, were also published.^[7]^ His work made a significant impact on continental philosophy and cultural theory in areas such as post-structuralism, critical theory, feminist theory and film theory, as well as on the practice of psychoanalysis itself.
雅克-玛丽-埃米尔-拉康 ( UK: /læˈkɒ̃/ 、 ^[3]^ US: /ləˈkɑːn/ 、 ^[4]^ ^[5]^ 法语： [ʒak maʁi emil lakɑ̃] ; 1901年4月13日 -- 1981年9月9日）是一位法国精神分析学家和精神病学家。 ^[6]^ 拉康被描述为"自弗洛伊德以来最具争议的精神分析学家"，从 1953 年到 1981 年，他每年在巴黎举办研讨会，并发表论文，这些论文后来被收录在《Écrits》一书中。他在 1954 年至 1976 年间举办的研讨会的记录也已出版。 ^[7]^ 他的作品对后结构主义、批判理论、女性主义理论和电影理论等领域的大陆哲学和文化理论以及精神分析本身的实践产生了重大影响。

Lacan took up and discussed the whole range of Freudian concepts, emphasizing the philosophical dimension of Freud's thought and applying concepts derived from structuralism in linguistics and anthropology to its development in his own work, which he would further augment by employing formulae from predicate logic and topology. Taking this new direction, and introducing controversial innovations in clinical practice, led to expulsion for Lacan and his followers from the International Psychoanalytic Association.^[8]^ In consequence, Lacan went on to establish new psychoanalytic institutions to promote and develop his work, which he declared to be a "return to Freud", in opposition to prevalent trends in psychology and institutional psychoanalysis collusive of adaptation to social norms.
拉康采用并讨论了弗洛伊德的整个概念，强调弗洛伊德思想的哲学维度，并将源自语言学和人类学结构主义的概念应用到他自己的著作中的发展，他通过使用谓词逻辑和拓扑学的公式进一步增强了这一点。采用这一新方向，并在临床实践中引入有争议的创新，导致拉康及其追随者被国际精神分析协会开除。 ^[8]^ 因此，拉康继续建立新的精神分析机构来促进和发展他的工作，他宣称这是"回归弗洛伊德"，反对心理学和机构精神分析合谋的流行趋势。到社会规范。

目录

Biography[编辑] 传记[ 编辑]

Early life[编辑] 早年生活[编辑]

Lacan was born in Paris, the eldest of Émilie and Alfred Lacan's three children. His father was a successful soap and oils salesman. His mother was ardently Catholic -- his younger brother entered a monastery in 1929. Lacan attended the Collège Stanislas between 1907 and 1918. An interest in philosophy led him to a preoccupation with the work of Spinoza, one outcome of which was his abandonment of religious faith for atheism. There were tensions in the family around this issue, and he regretted not persuading his brother to take a different path, but by 1924 his parents had moved to Boulogne and he was living in rooms in Montmartre.^[9]^^: 104^ 拉康出生于巴黎，是艾米莉-拉康和阿尔弗雷德-拉康三个孩子中的长子。他的父亲是一位成功的肥皂和油推销员。他的母亲是虔诚的天主教徒，他的弟弟于 1929 年进入修道院。拉康在 1907 年至 1918 年间就读于斯坦尼斯拉斯学院。对哲学的兴趣导致他专注于斯宾诺莎的著作，其结果之一就是他放弃了宗教信仰对于无神论。在这个问题上，家庭关系紧张，他后悔没有说服他的兄弟走不同的道路，但到 1924 年，他的父母搬到了布洛涅，他住在蒙马特的房间里。 ^[9]^ ^: 104^ 

During the early 1920s, Lacan actively engaged with the Parisian literary and artistic avant-garde. Having met James Joyce, he was present at the Parisian bookshop where the first readings of passages from Ulysses in French and English took place, shortly before it was published in 1922.^[10]^ He also had meetings with Charles Maurras, whom he admired as a literary stylist, and he occasionally attended meetings of Action Française (of which Maurras was a leading ideologue),^[9]^^: 104^  of which he would later be highly critical.
20年代初，拉康积极与巴黎文艺先锋派交往。遇见詹姆斯-乔伊斯后，他在巴黎书店首次阅读了《尤利西斯》的法语和英语段落，就在该书于 1922 年出版之前不久。 ^[10]^ 他还与查尔斯-莫拉斯 (Charles Maurras) 会面，他作为一名文学文体家而钦佩他，他偶尔参加"法语行动"的会议（莫拉斯是该组织的主要思想家）， ^[9]^ ^: 104^  他后来对此提出了严厉批评。

In 1920, after being rejected for military service on the grounds that he was too thin, Lacan entered medical school. Between 1927 and 1931, after completing his studies at the faculty of medicine of the University of Paris, he specialised in psychiatry under the direction of Henri Claude at the Sainte-Anne Hospital, the major psychiatric hospital serving central Paris, at the Infirmary for the Insane of the Police Prefecture under Gaëtan Gatian de Clérambault and also at the Hospital Henri-Rousselle.^[11]^^: 211^ 1920年，拉康因太瘦而被拒绝服兵役，之后进入医学院。 1927年至1931年间，在巴黎大学医学院完成学业后，他在亨利-克洛德的指导下，在巴黎市中心的主要精神病医院圣安妮医院、巴黎圣母院医务室专攻精神病学。加坦-加蒂安-德克莱朗博领导的警察局和亨利-鲁塞尔医院的疯狂。 ^[11]^ ^: 211^ 

1930s[编辑]

Lacan was involved with the Parisian surrealist movement of the 1930s, associating with André Breton, Georges Bataille, Salvador Dalí, and Pablo Picasso.^[12]^ For a time, he served as Picasso's personal therapist. He attended the mouvement Psyché that Maryse Choisy founded and published in the Surrealist journal Minotaure. "[Lacan's] interest in surrealism predated his interest in psychoanalysis," former Lacanian analyst and biographer Dylan Evans explains, speculating that "perhaps Lacan never really abandoned his early surrealist sympathies, its neo-Romantic view of madness as 'convulsive beauty', its celebration of irrationality."^[13]^ Translator and historian David Macey writes that "the importance of surrealism can hardly be over-stated... to the young Lacan... [who] also shared the surrealists' taste for scandal and provocation, and viewed provocation as an important element in psycho-analysis itself".^[14]^
拉康参与了 20 世纪 30 年代的巴黎超现实主义运动，与安德烈-布勒东、乔治-巴塔耶、萨尔瓦多-达利和巴勃罗-毕加索有联系。 ^[12]^ 有一段时间，他担任毕加索的私人治疗师。他参加了玛丽斯-乔伊西 (Maryse Choisy) 创立并在超现实主义杂志 Minotaure 上发表的 Psyché 运动。 "[拉康]对超现实主义的兴趣早于他对精神分析的兴趣，"前拉康分析家和传记作家迪伦-埃文斯解释说，推测"也许拉康从未真正放弃他早期的超现实主义同情心，其新浪漫主义将疯狂视为'痉挛之美'的观点，庆祝非理性。" ^[13]^ 翻译家和历史学家大卫-梅西写道，"对于年轻的拉康来说，超现实主义的重要性怎么强调都不为过......[他]也分享了超现实主义者对丑闻和挑衅的品味，并且将挑衅视为精神分析本身的一个重要因素"。 ^[14]^

In 1931, after a second year at the Sainte-Anne Hospital, Lacan was awarded his Diplôme de médecin légiste (a medical examiner's qualification) and became a licensed forensic psychiatrist. The following year he was awarded his Diplôme d'État de docteur en médecine [fr] (roughly equivalent to an M.D. degree) for his thesis "On Paranoiac Psychosis in its Relations to the Personality" ("De la Psychose paranoïaque dans ses rapports avec la personnalité".^[15]^^[11]^^: 21^ ^[a]^ Its publication had little immediate impact on French psychoanalysis but it did meet with acclaim amongst Lacan's circle of surrealist writers and artists. In their only recorded instance of direct communication, Lacan sent a copy of his thesis to Sigmund Freud who acknowledged its receipt with a postcard.^[11]^^: 212^ 
1931 年，在圣安妮医院度过第二年之后，拉康获得了 Diplôme de médecin légiste（法医资格），并成为一名有执照的法医精神病学家。次年，他因其论文"偏执狂精神病与人格的关系"（"De la Psychose paranoïaque dans ses rapports avec"）被授予 Diplôme d'État de docteur en médecine [ fr]（大致相当于医学博士学位） la personnalité"。 ^[15]^ ^[11]^ ^: 21^  ^[a]^ 它的出版对法国精神分析没有什么直接影响，但确实在拉康圈子中赢得了赞誉在他们唯一有记录的直接交流实例中，拉康将他的论文副本寄给了西格蒙德-弗洛伊德，弗洛伊德用明信片确认收到。

Lacan's thesis was based on observations of several patients with a primary focus on one female patient whom he called Aimée. Its exhaustive reconstruction of her family history and social relations, on which he based his analysis of her paranoid state of mind, demonstrated his dissatisfaction with traditional psychiatry and the growing influence of Freud on his ideas.^[16]^ Also in 1932, Lacan published a translation of Freud's 1922 text, "Über einige neurotische Mechanismen bei Eifersucht, Paranoia und Homosexualität" ("Some Neurotic Mechanisms in Jealousy, Paranoia and Homosexuality") as "De quelques mécanismes névrotiques dans la jalousie, la paranoïa et l'homosexualité" in the Revue française de psychanalyse [fr]. In Autumn 1932, Lacan began his training analysis with Rudolph Loewenstein, which was to last until 1938.^[17]^
拉康的论文基于对几位患者的观察，主要关注一位他称之为艾梅的女性患者。它对她的家族史和社会关系进行了详尽的重建，并以此为基础对她的偏执心理状态进行了分析，这表明了他对传统精神病学的不满以及弗洛伊德对他的思想日益增长的影响。 ^[16]^ 同样在 1932 年，拉康出版了弗洛伊德 1922 年文本的译本，"Über einige Neurotische Mechanismen bei Eifersucht, Paranoia und Homomaleität"（"嫉妒、偏执狂和同性恋中的一些神经质机制"），译为"De quelques mécanismes" 《névrotiques dans la jalousie, la paranoïa et l'homopressiveité》，载于《法国精神分析评论》[fr]。 1932 年秋，拉康开始与鲁道夫-洛文斯坦一起进行训练分析，一直持续到 1938 年。 ^[17]^

In 1934 Lacan became a candidate member of the Société psychanalytique de Paris (SPP). He began his private psychoanalytic practice in 1936 whilst still seeing patients at the Sainte-Anne Hospital,^[9]^^: 129^  and the same year presented his first analytic report at the Congress of the International Psychoanalytical Association (IPA) in Marienbad on the "Mirror Phase". The congress chairman, Ernest Jones, terminated the lecture before its conclusion, since he was unwilling to extend Lacan's stated presentation time. Insulted, Lacan left the congress to witness the Berlin Olympic Games. No copy of the original lecture remains, Lacan having decided not to hand in his text for publication in the conference proceedings.^[18]^
1934年，拉康成为巴黎精神分析学会（SPP）的候选会员。 1936 年，他开始了私人精神分析实践，同时还在圣安妮医院看病人， ^[9]^ ^: 129^  ，同年在国际精神分析协会大会上提交了他的第一份分析报告（IPA）在马里昂巴德的"镜子阶段"。大会主席欧内斯特-琼斯在演讲结束前终止了演讲，因为他不愿意延长拉康规定的演讲时间。拉康受到侮辱，离开大会去观看柏林奥运会。原始讲座的副本已不复存在，拉康决定不将其文本提交到会议记录中出版。 ^[18]^

Lacan's attendance at Kojève's lectures on Hegel, given between 1933 and 1939, and which focused on the Phenomenology and the master-slave dialectic in particular, was formative for his subsequent work,^[11]^^: 96--98^  initially in his formulation of his theory of the mirror phase, for which he was also indebted to the experimental work on child development of Henri Wallon.^[9]^^: 143^ 拉康参加了科耶夫在 1933 年至 1939 年间举办的关于黑格尔的讲座，讲座的重点是现象学和主奴辩证法，这对他后来的作品产生了影响， ^[11]^ ^: 96--98^  最初是在他提出镜像阶段理论时，他也感谢亨利-瓦隆（Henri Wallon）关于儿童发展的实验工作。 ^[9]^ ^: 143^ 

It was Wallon who commissioned from Lacan the last major text of his pre-war period, a contribution to the 1938 Encyclopédie française entitled "La Famille" (reprinted in 1984 as "Les Complexes familiaux dans la formation de l'individu", Paris: Navarin). 1938 was also the year of Lacan's accession to full membership (membre titulaire) of the SPP, notwithstanding considerable opposition from many of its senior members who were unimpressed by his recasting of Freudian theory in philosophical terms.^[9]^^: 122^ 瓦隆委托拉康撰写了他战前时期的最后一篇主要文本，这是对 1938 年法国百科全书的贡献，题为"La Famille"（1984 年重印为"Les Complexes familiaux dans la formation de l'individu"，巴黎：纳瓦林）。 1938 年也是拉康成为 SPP 正式成员（membre titulaire）的一年，尽管许多高级成员强烈反对，他们对拉康用哲学术语重新诠释弗洛伊德理论不以为然。 ^[9]^ ^: 122^ 

Lacan married Marie-Louise Blondin in January 1934 and in January 1937 they had the first of their three children, a daughter named Caroline. A son, Thibaut, was born in August 1939 and a daughter, Sybille, in November 1940.^[9]^^: 129^ 拉康于 1934 年 1 月与玛丽-路易丝-布朗丁 (Marie-Louise Blondin) 结婚，并于 1937 年 1 月生下了三个孩子中的第一个，女儿名叫卡罗琳 (Caroline)。儿子 Thibaut 出生于 1939 年 8 月，女儿 Sybille 出生于 1940 年 11 月。 ^[9]^ ^: 129^ 

1940s[编辑]

The SPP was disbanded due to Nazi Germany's occupation of France in 1940. Lacan was called up for military service which he undertook in periods of duty at the Val-de-Grâce military hospital in Paris, whilst at the same time continuing his private psychoanalytic practice. In 1942 he moved into apartments at 5 rue de Lille, which he would occupy until his death. During the war he did not publish any work, turning instead to a study of Chinese for which he obtained a degree from the École spéciale des langues orientales.^[9]^^: 147^ ^[19]^
由于 1940 年纳粹德国占领法国，SPP 被解散。拉康在巴黎的 Val-de-Grâce 军事医院服役期间应征入伍，同时继续他的私人精神分析实践。 1942 年，他搬进了里尔街 5 号的公寓，一直居住到去世。战争期间，他没有出版任何作品，而是转而研究汉语，并获得了东方语言学院的学位。 ^[9]^ ^: 147^  ^[19]^

In a relationship they formed before the war, Sylvia Bataille (née Maklès), the estranged wife of his friend Georges Bataille, became Lacan's mistress and, in 1953, his second wife. During the war their relationship was complicated by the threat of deportation for Sylvia, who was Jewish, since this required her to live in the unoccupied territories. Lacan intervened personally with the authorities to obtain papers detailing her family origins, which he destroyed. In 1941 they had a child, Judith. She kept the name Bataille because Lacan wished to delay the announcement of his planned separation and divorce until after the war.^[9]^^: 147^ 在他们战前建立的关系中，他的朋友乔治-巴塔耶（Georges Bataille）分居的妻子西尔维娅-巴塔耶（Sylvia Bataille，娘家姓马克勒斯）成为拉康的情妇，并于 1953 年成为他的第二任妻子。战争期间，由于犹太人西尔维娅受到驱逐的威胁，他们的关系变得复杂，因为这要求她住在无人占领的领土上。拉康亲自干预当局，获取详细说明她家庭出身的文件，但他将其销毁。 1941年，他们生下了一个孩子，名叫朱迪思。她保留了巴塔耶这个名字，因为拉康希望将他计划的分居和离婚推迟到战后宣布。 ^[9]^ ^: 147^ 

After the war, the SPP recommenced their meetings. In 1945 Lacan visited England for a five-week study trip, where he met the British analysts Ernest Jones, Wilfred Bion and John Rickman. Bion's analytic work with groups influenced Lacan, contributing to his own subsequent emphasis on study groups as a structure within which to advance theoretical work in psychoanalysis. He published a report of his visit as 'La Psychiatrique anglaise et la guerre' (Evolution psychiatrique 1, 1947, pp.  293--318).
战后，社会党重新开始会议。 1945年，拉康访问英国进行为期五周的考察，在那里他结识了英国分析家欧内斯特-琼斯、威尔弗雷德-比昂和约翰-里克曼。比昂对群体的分析工作影响了拉康，促使他后来强调研究群体是一种在其中推进精神分析理论工作的结构。他发表了一份关于他的访问的报告"La Psychiatrique anglaise et la guerre"（《进化精神病学》第 1 期，1947 年，第 293-318 页）。

In 1949, Lacan presented a new paper on the mirror stage, 'The Mirror-Stage, as Formative of the I, as Revealed in Psychoanalytic Experience', to the sixteenth IPA congress in Zurich. The same year he set out in the Doctrine de la Commission de l'Enseignement, produced for the Training Commission of the SPP, the protocols for the training of candidates.^[11]^^: 220--221^ 1949年，拉康在苏黎世举行的第十六届IPA大会上发表了一篇关于镜子舞台的新论文，《镜子舞台，作为我的形成，在精神分析经验中的揭示》。同年，他在为最高人民党培训委员会制定的《学说》中提出了候选人培训协议。 ^[11]^ ^: 220--221^ 

1950s[编辑]

With the purchase in 1951 of a country mansion at Guitrancourt, Lacan established a base for weekend retreats for work, leisure---including extravagant social occasions---and for the accommodation of his vast library. His art collection included Courbet's L'Origine du monde, which he had concealed in his study by a removable wooden screen on which an abstract representation of the Courbet by the artist André Masson was portrayed.^[9]^^: 294^ 1951 年，拉康购买了吉特兰古的一座乡村宅邸，为周末工作、休闲（包括奢华的社交场合）和庞大的图书馆提供了休息场所。他的艺术收藏包括库尔贝的《世界起源》，他将其藏在书房中，用一个可移动的木屏风遮盖，屏风上描绘了艺术家安德烈-马松创作的库尔贝的抽象作品。 ^[9]^ ^: 294^ 

In 1951, Lacan started to hold a private weekly seminar in Paris in which he inaugurated what he described as "a return to Freud," whose doctrines were to be re-articulated through a reading of Saussure's linguistics and Levi-Strauss's structuralist anthropology. Becoming public in 1953, Lacan's 27-year-long seminar was highly influential in Parisian cultural life, as well as in psychoanalytic theory and clinical practice.^[9]^^: 299^ 1951年，拉康开始在巴黎举办每周一次的私人研讨会，他在会上开启了他所说的"回归弗洛伊德"，通过阅读索绪尔的语言学和列维-斯特劳斯的结构主义人类学来重新阐明弗洛伊德的学说。拉康的研讨会于1953年公开，历时27年，对巴黎文化生活、精神分析理论和临床实践产生了巨大影响。 ^[9]^ ^: 299^ 

In January 1953 Lacan was elected president of the SPP. When, at a meeting the following June, a formal motion was passed against him criticising his abandonment of the standard analytic training session for the variable-length session, he immediately resigned his presidency. He and a number of colleagues then resigned from the SPP to form the Société Française de Psychanalyse (SFP).^[11]^^: 227^  One consequence of this was to eventually deprive the new group of membership of the International Psychoanalytical Association.
1953年1月拉康当选社会党主席。在第二年六月的一次会议上，当一项针对他的正式动议获得通过，批评他放弃标准分析培训课程而改用可变长度的课程时，他立即辞去了主席职务。随后，他和一些同事从 SPP 辞职，成立了法国精神分析协会 (SFP)。 ^[11]^ ^: 227^  这样做的后果之一是最终剥夺了新团体的国际精神分析协会会员资格。

Encouraged by the reception of "the return to Freud" and of his report "The Function and Field of Speech and Language in Psychoanalysis," Lacan began to re-read Freud's works in relation to contemporary philosophy, linguistics, ethnology, biology, and topology. From 1953 to 1964 at the Sainte-Anne Hospital, he held his Seminars and presented case histories of patients. During this period he wrote the texts that are found in the collection Écrits, which was first published in 1966. In his seventh seminar "The Ethics of Psychoanalysis" (1959--60), which according to Lewis A. Kirshner "arguably represents the most far-reaching attempt to derive a comprehensive ethical position from psychoanalysis,"^[20]^ Lacan defined the ethical foundations of psychoanalysis and presented his "ethics for our time"---one that would, in the words of Freud, prove to be equal to the tragedy of modern man and to the "discontent of civilization." At the roots of the ethics is desire: the only promise of analysis is austere, it is the entrance-into-the-I (in French a play on words between l'entrée en je and l'entrée en jeu). "I must come to the place where the id was," where the analysand discovers, in its absolute nakedness, the truth of his desire. The end of psychoanalysis entails "the purification of desire." He defended three assertions: that psychoanalysis must have a scientific status; that Freudian ideas have radically changed the concepts of subject, of knowledge, and of desire; and that the analytic field is the only place from which it is possible to question the insufficiencies of science and philosophy.^[21]^
受到"回归弗洛伊德"及其报告《精神分析中言语和语言的功能和领域》的鼓舞，拉康开始重新阅读弗洛伊德关于当代哲学、语言学、民族学、生物学和拓扑学的著作。从 1953 年到 1964 年，他在圣安妮医院举办了研讨会并介绍了患者的病史。在此期间，他撰写了 Écrits 文集中的文本，该文集于 1966 年首次出版。在他的第七次研讨会"精神分析伦理学"（1959-60）中，根据刘易斯-A-科什纳（Lewis A. Kirshner）的说法，该研讨会"可以说代表了最重要的精神分析伦理学"。拉康定义了精神分析的伦理基础，并提出了他的"我们时代的伦理"------用弗洛伊德的话来说，这将证明等于现代人的悲剧，等于"文明的不满"。伦理学的根源是欲望：分析的唯一承诺是严肃的，它是进入自我（法语中，l'entrée en je 和 l'entrée en jeu 之间的文字游戏）。 "我必须来到本我所在的地方"，在那里，分析者赤裸裸地发现他欲望的真相。精神分析的终结意味着"欲望的净化"。他捍卫了三个主张：精神分析必须具有科学地位；弗洛伊德的思想从根本上改变了主体、知识和欲望的概念；分析领域是唯一可以质疑科学和哲学的不足的地方。 ^[21]^

1960s[编辑]

Starting in 1962, a complex negotiation took place to determine the status of the SFP within the IPA. Lacan's practice (with its controversial indeterminate-length sessions) and his critical stance towards psychoanalytic orthodoxy led, in August 1963, to the IPA setting the condition that registration of the SFP was dependent upon the removal of Lacan from the list of SFP analysts.^[22]^ With the SFP's decision to honour this request in November 1963, Lacan had effectively been stripped of the right to conduct training analyses and thus was constrained to form his own institution in order to accommodate the many candidates who desired to continue their analyses with him. This he did, on 21 June 1964, in the "Founding Act"^[23]^ of what became known as the École Freudienne de Paris (EFP), taking "many representatives of the third generation with him: among them were Maud and Octave Mannoni, Serge Leclaire ... and Jean Clavreul".^[24]^^: 293^ 从 1962 年开始，进行了一场复杂的谈判以确定 SFP 在 IPA 中的地位。 1963 年 8 月，拉康的实践（及其有争议的不确定长度的会议）和他对精神分析正统学说的批判立场导致 IPA 设定了一个条件，即 SFP 的注册取决于将拉康从 SFP 分析师名单中删除。 ^[22]^ 随着 SFP 于 1963 年 11 月决定满足这一请求，拉康实际上被剥夺了进行培训分析的权利，因此被迫组建自己的机构，以适应许多希望进行培训分析的候选人。继续和他一起分析。 1964 年 6 月 21 日，他在后来被称为巴黎弗洛伊德学院 (EFP) 的"成立法案" ^[23]^ 中做到了这一点，并带走了"第三代的许多代表：其中包括莫德-曼诺尼和奥克塔夫-曼诺尼、塞尔日-勒克莱尔......还有让-克拉夫勒尔"。 ^[24]^ ^: 293^ 

With the support of Claude Lévi-Strauss and Louis Althusser, Lacan was appointed lecturer at the École Pratique des Hautes Études. He started with a seminar on The Four Fundamental Concepts of Psychoanalysis in January 1964 in the Dussane room at the École Normale Supérieure. Lacan began to set forth his own approach to psychoanalysis to an audience of colleagues that had joined him from the SFP. His lectures also attracted many of the École Normale's students. He divided the École Freudienne de Paris into three sections: the section of pure psychoanalysis (training and elaboration of the theory, where members who have been analyzed but have not become analysts can participate); the section for applied psychoanalysis (therapeutic and clinical, physicians who either have not started or have not yet completed analysis are welcome); and the section for taking inventory of the Freudian field (concerning the critique of psychoanalytic literature and the analysis of the theoretical relations with related or affiliated sciences).^[25]^ In 1967 he invented the procedure of the Pass, which was added to the statutes after being voted in by the members of the EFP the following year.
在克洛德-列维-斯特劳斯和路易斯-阿尔都塞的支持下，拉康被任命为高等实践学院讲师。 1964 年 1 月，他在巴黎高等师范学院的杜桑室开始了关于精神分析的四个基本概念的研讨会。拉康开始向来自 SFP 的同事们阐述他自己的精神分析方法。他的讲座也吸引了许多师范学院的学生。他把巴黎弗洛伊德学院分为三个部分：纯精神分析部分（理论的培训和阐述，已经接受过分析但还没有成为分析师的成员可以参加）；应用精神分析部分（治疗和临床，欢迎尚未开始或尚未完成分析的医生）；以及盘点弗洛伊德领域的部分（关于精神分析文献的批判以及与相关或附属科学的理论关系的分析）。 ^[25]^ 1967年，他发明了通行证程序，并于次年经EFP成员投票通过后被添加到法规中。

1966 saw the publication of Lacan's collected writings, the Écrits, compiled with an index of concepts by Jacques-Alain Miller. Printed by the prestigious publishing house Éditions du Seuil, the Écrits did much to establish Lacan's reputation to a wider public. The success of the publication led to a subsequent two-volume edition in 1969.
1966 年，拉康的文集《Écrits》出版，该文集由雅克-阿兰-米勒 (Jacques-Alain Miller) 编制了概念索引。该书由著名的出版社 Éditions du Seuil 出版，为拉康在更广泛的公众中树立声誉做出了很大的贡献。由于该书的成功出版，随后于 1969 年推出了两卷本。

By the 1960s, Lacan was associated, at least in the public mind, with the far left in France.^[26]^ In May 1968, Lacan voiced his sympathy for the student protests and as a corollary his followers set up a Department of Psychology at the University of Vincennes (Paris VIII). However, Lacan's unequivocal comments in 1971 on revolutionary ideals in politics draw a sharp line between the actions of some of his followers and his own style of "revolt."^[27]^
到了 20 世纪 60 年代，至少在公众心目中，拉康与法国的极左派联系在一起。 ^[26]^ 1968 年 5 月，拉康表达了他对学生抗议的同情，作为必然结果，他的追随者在文森大学（巴黎第八）设立了心理学系。然而，拉康在 1971 年对政治革命理想的明确评论在他的一些追随者的行为和他自己的"反抗"风格之间划出了一条清晰的界限。 ^[27]^

In 1969, Lacan moved his public seminars to the Faculté de Droit (Panthéon), where he continued to deliver his expositions of analytic theory and practice until the dissolution of his school in 1980.
1969 年，拉康将他的公开研讨会迁至先贤祠 (Faculté de Droit)，在那里他继续阐述分析理论和实践，直到 1980 年学校解散。

1970s[编辑]

Throughout the final decade of his life, Lacan continued his widely followed seminars. During this period, he developed his concepts of masculine and feminine jouissance and placed an increased emphasis on the concept of "the Real" as a point of impossible contradiction in the "symbolic order". Lacan continued to draw widely on various disciplines, working closely on classical Chinese literature with François Cheng^[28]^^[29]^ and on the life and work of James Joyce with Jacques Aubert.^[30]^ The growing success of the Écrits, which was translated (in abridged form) into German and English, led to invitations to lecture in Italy, Japan and the United States. He gave lectures in 1975 at Yale, Columbia and MIT.^[31]^
在他生命的最后十年中，拉康继续举办广受关注的研讨会。在此期间，他发展了男性和女性享乐的概念，并更加强调"真实"的概念，将其作为"象征秩序"中不可能矛盾的点。拉康继续广泛汲取各个学科的知识，与弗朗索瓦-程 ^[28]^ ^[29]^ 密切合作研究中国古典文学，并与雅克-奥贝尔研究詹姆斯-乔伊斯的生活和工作。 ^[30]^ Écrits 日益成功，被翻译成德语和英语（以缩略版形式），并受邀前往意大利、日本和美国演讲。 1975 年，他在耶鲁大学、哥伦比亚大学和麻省理工学院发表演讲。 ^[31]^

Last years[编辑] 近几年[编辑]

Lacan's failing health made it difficult for him to meet the demands of the year-long Seminars he had been delivering since the fifties, but his teaching continued into the first year of the eighties. After dissolving his School, the EFP, in January 1980,^[32]^ Lacan travelled to Caracas to found the Freudian Field Institute on 12 July.^[33]^
拉康的健康状况每况愈下，使他很难满足他自五十年代以来一直举办的为期一年的研讨会的要求，但他的教学一直持续到八十年代的第一年。 1980 年 1 月解散他的学派 EFP 后， ^[32]^ 拉康前往加拉加斯，于 7 月 12 日成立了弗洛伊德田野研究所。 ^[33]^

The Overture to the Caracas Encounter was to be Lacan's final public address. His last texts from the spring of 1981 are brief institutional documents pertaining to the newly formed Freudian Field Institute.
《加拉加斯相遇序曲》是拉康的最后一次公开演讲。他 1981 年春天的最后一篇文章是与新成立的弗洛伊德田野研究所有关的简短机构文件。

Lacan died on 9 September 1981.^[34]^
拉康于 1981 年 9 月 9 日去世。 ^[34]^

Major concepts[编辑] 主要概念[编辑]

Return to Freud[编辑] 回到弗洛伊德[编辑]

Lacan's "return to Freud" emphasizes a renewed attention to the original texts of Freud, and included a radical critique of ego psychology, whereas "Lacan's quarrel with Object Relations psychoanalysis"^[35]^^: 25^  was a more muted affair. Here he attempted "to restore to the notion of the Object Relation... the capital of experience that legitimately belongs to it",^[36]^ building upon what he termed "the hesitant, but controlled work of Melanie Klein... Through her we know the function of the imaginary primordial enclosure formed by the imago of the mother's body",^[37]^ as well as upon "the notion of the transitional object, introduced by D. W. Winnicott... a key-point for the explanation of the genesis of fetishism".^[38]^ Nevertheless, "Lacan systematically questioned those psychoanalytic developments from the 1930s to the 1970s, which were increasingly and almost exclusively focused on the child's early relations with the mother... the pre-Oedipal or Kleinian mother";^[39]^ and Lacan's rereading of Freud---"characteristically, Lacan insists that his return to Freud supplies the only valid model"^[40]^---formed a basic conceptual starting-point in that oppositional strategy.
拉康的"回归弗洛伊德"强调重新关注弗洛伊德的原始文本，并包括对自我心理学的激进批判，而"拉康与客体关系精神分析的争论" ^[35]^ ^: 25^  是更加低调的事情在这里，他试图"恢复对象关系的概念......合法属于它的经验资本"， ^[36]^ 建立在他所谓的"梅兰妮-克莱因犹豫但受控的工作之上。" ..通过她，我们知道了由母亲身体的意象形成的想象的原始围合的功能"， ^[37]^ 以及"由 D. W. Winnicott 引入的过渡对象的概念......解释拜物教起源的关键点"。 ^[38]^ 尽管如此，"拉康系统地质疑了从 20 世纪 30 年代到 1970 年代精神分析的发展，这些发展越来越多地且几乎完全集中于孩子与母亲的早期关系......前俄狄浦斯或克莱因式的母亲"； ^[39]^ 和拉康对弗洛伊德的重读------"拉康的特点是坚持认为他对弗洛伊德的回归提供了唯一有效的模型" ^[40]^ ------形成了这一对立策略的基本概念起点。

Lacan thought that Freud's ideas of "slips of the tongue", jokes, and the interpretation of dreams all emphasized the agency of language in subjects' own constitution of themselves. In "The Instance of the Letter in the Unconscious, or Reason Since Freud," he proposes that "the psychoanalytic experience discovers in the unconscious the whole structure of language". The unconscious is not a primitive or archetypal part of the mind separate from the conscious, linguistic ego, he explained, but rather a formation as complex and structurally sophisticated as consciousness itself. Lacan is associated with the idea that "the unconscious is structured like a language", but the first time this sentence occurs in his work,^[41]^ he clarifies that he means that both the unconscious and language are structured, not that they share a single structure; and that the structure of language is such that the subject cannot necessarily be equated with the speaker. This results in the self being denied any point of reference to which to be "restored" following trauma or a crisis of identity.
拉康认为，弗洛伊德的"口误"、笑话和梦的解释等思想都强调了语言在主体自身构成中的作用。在《无意识中的字母实例，或自弗洛伊德以来的理性》中，他提出"精神分析经验在无意识中发现了语言的整个结构"。他解释说，无意识并不是与意识、语言自我分离的心灵的原始或原型部分，而是与意识本身一样复杂和结构复杂的形成形式。拉康与"无意识像语言一样被结构化"的观点联系在一起，但这句话第一次出现在他的作品中， ^[41]^ 他澄清说，他的意思是无意识和语言都是结构化的，而不是它们共享一个结构；语言的结构使得主语不一定等同于说话者。这导致自我在创伤或身份危机后被剥夺了任何可以"恢复"的参考点。

André Green objected that "when you read Freud, it is obvious that this proposition doesn't work for a minute. Freud very clearly opposes the unconscious (which he says is constituted by thing-presentations and nothing else) to the pre-conscious. What is related to language can only belong to the pre-conscious".^[35]^^: 5n^  Freud certainly contrasted "the presentation of the word and the presentation of the thing... the unconscious presentation is the presentation of the thing alone"^[42]^ in his metapsychology. Dylan Evans, however, in his Dictionary of Lacanian Psychoanalysis, "... takes issue with those who, like André Green, question the linguistic aspect of the unconscious, emphasizing Lacan's distinction between das Ding and die Sache in Freud's account of thing-presentation".^[35]^^: 8n^  Green's criticism of Lacan also included accusations of intellectual dishonesty, he said, "[He] cheated everybody... the return to Freud was an excuse, it just meant going to Lacan."^[43]^
安德烈-格林反对说，"当你阅读弗洛伊德时，很明显这个命题一分钟都行不通。弗洛伊德非常明确地将无意识（他说无意识是由事物呈现而构成的）与前意识相对立。与语言相关的只能属于前意识"。 ^[35]^ ^: 5n^  弗洛伊德确实对比了"词的呈现和事物的呈现......无意识的呈现只是事物的呈现" ^[42]^ 在他的元心理学中。然而，迪伦-埃文斯（Dylan Evans）在他的《拉康精神分析词典》中，"......对那些像安德烈-格林（André Green）这样质疑无意识的语言方面的人提出了异议，强调了拉康在弗洛伊德对事物呈现的解释中对 das Ding 和 die Sache 的区别"。 ^[35]^ ^: 8n^  格林对拉康的批评还包括对知识分子不诚实的指控，他说，"[他]欺骗了所有人......回归弗洛伊德只是一个借口，它只是意味着要拉康。" ^[43]^

Mirror stage[编辑] 镜子舞台[编辑]

Main article: Mirror stage
主条目：镜子舞台

Lacan's first official contribution to psychoanalysis was the mirror stage, which he described as "formative of the function of the 'I' as revealed in psychoanalytic experience." By the early 1950s, he came to regard the mirror stage as more than a moment in the life of the infant; instead, it formed part of the permanent structure of subjectivity. In the "imaginary order", the subject's own image permanently catches and captivates the subject. Lacan explains that "the mirror stage is a phenomenon to which I assign a twofold value. In the first place, it has historical value as it marks a decisive turning-point in the mental development of the child. In the second place, it typifies an essential libidinal relationship with the body-image".^[44]^
拉康对精神分析的第一个正式贡献是镜像阶段，他将其描述为"精神分析经验中所揭示的'我'功能的形成"。到了 20 世纪 50 年代初期，他开始认为镜像阶段不仅仅是婴儿生命中的一个时刻；相反，它构成了主观性永久结构的一部分。在"想象的秩序"中，主体自己的形象永久地抓住并迷住了主体。拉康解释说："我赋予镜像阶段一种双重价值的现象。首先，它具有历史价值，因为它标志着儿童心智发展的决定性转折点。其次，它代表了儿童心理发展的决定性转折点。"与身体形象的基本力比多关系"。 ^[44]^

As this concept developed further, the stress fell less on its historical value and more on its structural value.^[45]^ In his fourth seminar, "La relation d'objet," Lacan states that "the mirror stage is far from a mere phenomenon which occurs in the development of the child. It illustrates the conflictual nature of the dual relationship. "
随着这一概念的进一步发展，人们不再那么关注其历史价值，而更多地关注其结构价值。 ^[45]^ 在他的第四次研讨会"对象的关系"中，拉康指出"镜像阶段远非儿童发展中发生的单纯现象。它说明了二元性的冲突本质"。关系。 "

The mirror stage describes the formation of the ego via the process of objectification, the ego being the result of a conflict between one's perceived visual appearance and one's emotional experience. This identification is what Lacan called "alienation". At six months, the baby still lacks physical co-ordination. The child is able to recognize itself in a mirror prior to the attainment of control over their bodily movements. The child sees its image as a whole and the synthesis of this image produces a sense of contrast with the lack of co-ordination of the body, which is perceived as a fragmented body. The child experiences this contrast initially as a rivalry with its image, because the wholeness of the image threatens the child with fragmentation---thus the mirror stage gives rise to an aggressive tension between the subject and the image. To resolve this aggressive tension, the child identifies with the image: this primary identification with the counterpart forms the ego.^[45]^ Lacan understood this moment of identification as a moment of jubilation, since it leads to an imaginary sense of mastery; yet when the child compares its own precarious sense of mastery with the omnipotence of the mother, a depressive reaction may accompany the jubilation.^[46]^
镜像阶段描述了自我通过客观化过程的形成，自我是一个人感知的视觉外观与一个人的情感体验之间冲突的结果。这种认同就是拉康所说的"异化"。六个月大时，婴儿仍然缺乏身体协调能力。在实现对身体动作的控制之前，孩子能够在镜子中认出自己。孩子将其形象视为一个整体，而这个形象的合成产生了一种与身体缺乏协调的对比感，被认为是一个支离破碎的身体。孩子最初将这种对比体验为与其形象的竞争，因为形象的整体性威胁着孩子的破碎性------因此镜像阶段在主体和形象之间产生了一种攻击性的张力。为了解决这种攻击性紧张，孩子会认同图像：这种对对方的主要认同形成了自我。 ^[45]^ 拉康将这一认同时刻理解为欢欣鼓舞的时刻，因为它会带来一种想象中的掌控感；然而，当孩子将自己不稳定的掌控感与母亲的无所不能进行比较时，喜悦的同时可能会出现抑郁反应。 ^[46]^

Lacan calls the specular image "orthopaedic," since it leads the child to anticipate the overcoming of its "real specific prematurity of birth." The vision of the body as integrated and contained, in opposition to the child's actual experience of motor incapacity and the sense of his or her body as fragmented, induces a movement from "insufficiency to anticipation."^[47]^ In other words, the mirror image initiates and then aids, like a crutch, the process of the formation of an integrated sense of self.
拉康将镜面图像称为"整形外科的"，因为它引导孩子预期克服其"真正特定的早产"。身体的整体性和包容性的愿景，与孩子对运动无能力的实际体验以及他或她的身体的支离破碎的感觉相反，引发了从"不足到期待"的运动。 ^[47]^ 换句话说，镜像像拐杖一样启动并帮助形成完整的自我意识的过程。

In the mirror stage a "misunderstanding" (méconnaissance) constitutes the ego---the "me" (moi) becomes alienated from itself through the introduction of an imaginary dimension to the subject. The mirror stage also has a significant symbolic dimension, due to the presence of the figure of the adult who carries the infant. Having jubilantly assumed the image as their own, the child turns their head towards this adult, who represents the big other, as if to call on the adult to ratify this image.^[48]^
在镜像阶段，"误解"（méconnaissance）构成了自我------"我"（​​moi）通过向主体引入想象的维度而与自身疏远。由于怀抱婴儿的成人形象的存在，镜子舞台也具有重要的象征意义。孩子兴高采烈地把这个形象当作自己的形象，然后把头转向这个代表大他者的成年人，仿佛在呼吁成年人认可这个形象。 ^[48]^

Other[编辑]

While Freud uses the term "other", referring to der Andere (the other person) and das Andere (otherness), Lacan (influenced by the seminar of Alexandre Kojève) theorizes alterity in a manner more closely resembling Hegel's philosophy.
弗洛伊德使用"他者"一词，指的是der Andere（另一个人）和das Andere（他者），而拉康（受亚历山大-科耶夫研讨会的影响）以更接近黑格尔哲学的方式对相异性进行理论化。

Lacan often used an algebraic symbology for his concepts: the big other (l'Autre) is designated A, and the little other (l'autre) is designated a.^[49]^ He asserts that an awareness of this distinction is fundamental to analytic practice: "the analyst must be imbued with the difference between A and a, so he can situate himself in the place of Other, and not the other".^[45]^^: 135^  Dylan Evans explains that:
拉康经常使用代数符号学来表达他的概念：大他者（l'Autre）被指定为A，而小他者（l'autre）被指定为a。 ^[49]^ 他断言，对这种区别的认识对于分析实践至关重要："分析师必须充分了解 A 和 a 之间的差异，这样他才能将自己置于他人的位置，而不是他人的位置。 "。 ^[45]^ ^: 135^  迪伦-埃文斯解释说：

For Lacan "the Other must first of all be considered a locus in which speech is constituted," so that the other as another subject is secondary to the other as symbolic order.^[52]^ We can speak of the other as a subject in a secondary sense only when a subject occupies this position and thereby embodies the other for another subject.^[53]^
对于拉康来说，"他者首先必须被视为构成言语的场所"，因此作为另一个主体的他者对于作为象征秩序的他者来说是次要的。 ^[52]^ 只有当一个主体占据了这个位置并因此为另一个主体体现了另一个主体时，我们才能在次要意义上将他者称为主体。 ^[53]^

In arguing that speech originates in neither the ego nor in the subject but rather in the other, Lacan stresses that speech and language are beyond the subject's conscious control. They come from another place, outside of consciousness---"the unconscious is the discourse of the Other".^[54]^ When conceiving the other as a place, Lacan refers to Freud's concept of psychical locality, in which the unconscious is described as "the other scene".
拉康认为言语既不是自我也不是主体而是他者，他强调言语和语言超出了主体的意识控制。它们来自意识之外的另一个地方------"无意识是他者的话语"。 ^[54]^ 当拉康将他者视为一个场所时，他引用了弗洛伊德的心理局部性概念，其中无意识被描述为"另一个场景"。

"It is the mother who first occupies the position of the big Other for the child", Dylan Evans explains, "it is she who receives the child's primitive cries and retroactively sanctions them as a particular message".^[45]^ The castration complex is formed when the child discovers that this other is not complete because there is a "lack (manque)" in the other. This means that there is always a signifier missing from the trove of signifiers constituted by the other. Lacan illustrates this incomplete other graphically by striking a bar through the symbol A; hence another name for the castrated, incomplete other is the "barred other".^[55]^
迪伦-埃文斯解释说："对于孩子来说，母亲首先占据了大他者的位置，是她接收了孩子的原始哭声，并追溯性地将它们视为特定的信息"。 ^[45]^ 当孩子发现另一个人不完整，因为另一个人有"缺乏（manque）"时，阉割情结就形成了。这意味着总有一个能指从另一个能指构成的宝库中缺失。拉康通过在符号A上划一条横线，形象地说明了这个不完整的他者；因此，被阉割的、不完整的他者的另一个名字是"被禁止的他者"。 ^[55]^

Phallus[编辑]

Feminist thinkers have both utilised and criticised Lacan's concepts of castration and the phallus. Feminists such as Avital Ronell, Jane Gallop,^[56]^ and Elizabeth Grosz,^[57]^ have interpreted Lacan's work as opening up new possibilities for feminist theory.
女权主义思想家既利用又批评了拉康的阉割和阴茎概念。阿维塔尔-罗内尔、简-盖洛普 ^[56]^ 和伊丽莎白-格罗兹 ^[57]^ 等女权主义者将拉康的著作解释为为女权主义理论开辟了新的可能性。

Some feminists have argued that Lacan's phallocentric analysis provides a useful means of understanding gender biases and imposed roles, while others, most notably Luce Irigaray, accuse Lacan of maintaining the sexist tradition in psychoanalysis.^[58]^ For Irigaray, the phallus does not define a single axis of gender by its presence or absence; instead, gender has two positive poles. Like Irigaray, French philosopher Jacques Derrida, in criticizing Lacan's concept of castration, discusses the phallus in a chiasmus with the hymen, as both one and other.^[59]^^[60]^
一些女权主义者认为，拉康的阳物中心分析提供了理解性别偏见和强加角色的有用手段，而其他女权主义者，最著名的是卢斯-伊里加雷，指责拉康维持精神分析中的性别歧视传统。 ^[58]^ 对于 Irigaray 来说，阴茎并不通过其存在或不存在来定义单一的性别轴；相反，性别有两个正极。与伊里加雷一样，法国哲学家雅克-德里达在批评拉康的阉割概念时，讨论了与处女膜交错的阴茎，既是一个又是另一个。 ^[59]^ ^[60]^

Three orders (plus one)[编辑]

三单（加一）[ 编辑]

Lacan considered psychic functions to occur within a universal matrix. The Real, Imaginary and Symbolic are properties of this matrix, which make up part of every psychic function. This is not analogous to Freud's concept of id, ego and superego since in Freud's model certain functions take place within components of the psyche while Lacan thought that all three orders were part of every function. Lacan refined the concept of the orders over decades, resulting in inconsistencies in his writings. He eventually added a fourth component, the sinthome.^[61]^^: 77^ 拉康认为心理功能发生在一个通用矩阵内。真实、想象和象征是这个矩阵的属性，它们构成了每个心理功能的一部分。这与弗洛伊德的本我、自我和超我的概念不同，因为在弗洛伊德的模型中，某些功能发生在心灵的组成部分内，而拉康认为所有三个秩序都是每个功能的一部分。拉康几十年来完善了秩序的概念，导致他的著作中出现了不一致的情况。他最终添加了第四个组件，sinthome。 ^[61]^ ^: 77^ 

The Imaginary[编辑] 虚幻之境[编辑]

Main article: The Imaginary (psychoanalysis)
主条目：想象（精神分析）

The Imaginary is the field of images and imagination. The main illusions of this order are synthesis, autonomy, duality, and resemblance. Lacan thought that the relationship created within the mirror stage between the ego and the reflected image means that the ego and the Imaginary order itself are places of radical alienation: "alienation is constitutive of the Imaginary order".^[62]^ This relationship is also narcissistic.
想象是图像和想象的领域。这个秩序的主要幻想是综合性、自主性、二元性和相似性。拉康认为，镜像阶段中自我与镜像之间所建立的关系意味着自我与想象秩序本身就是彻底异化的场所："异化是想象秩序的构成要素"。 ^[62]^ 这种关系也是自恋的。

In The Four Fundamental Concepts of Psychoanalysis, Lacan argues that the Symbolic order structures the visual field of the Imaginary, which means that it involves a linguistic dimension. If the signifier is the foundation of the symbolic, the signified and signification are part of the Imaginary order. Language has symbolic and Imaginary connotations---in its Imaginary aspect, language is the "wall of language" that inverts and distorts the discourse of the Other. The Imaginary, however, is rooted in the subject's relationship with his or her own body (the image of the body). In Fetishism: the Symbolic, the Imaginary and the Real, Lacan argues that in the sexual plane the Imaginary appears as sexual display and courtship love.
在《精神分析的四个基本概念》中，拉康认为象征秩序构建了想象的视野，这意味着它涉及语言维度。如果能指是象征的基础，那么所指和意义就是想象秩序的一部分。语言具有象征和想象的内涵------在想象方面，语言是颠倒和扭曲他者话语的"语言之墙"。然而，想象植根于主体与他或她自己的身体（身体的形象）的关系。在《恋物癖：象征、想象和真实》中，拉康认为，在性层面，想象表现为性展示和求爱。

Insofar as identification with the analyst is the objective of analysis, Lacan accused major psychoanalytic schools of reducing the practice of psychoanalysis to the Imaginary order.^[63]^ Instead, Lacan proposes the use of the symbolic to dislodge the disabling fixations of the Imaginary---the analyst transforms the images into words. "The use of the Symbolic", he argued, "is the only way for the analytic process to cross the plane of identification."^[64]^
就分析的目标而言，拉康指责主要的精神分析学派将精神分析的实践简化为想象的秩序。 ^[63]^ 相反，拉康建议使用象征来摆脱对想象的束缚------分析师将图像转化为文字。他认为，"象征的使用是分析过程跨越识别平面的唯一途径。" ^[64]^

The Symbolic[编辑] 象征性[编辑]

Main article: The Symbolic
主条目：象征性

In his Seminar IV, "La relation d'objet", Lacan argues that the concepts of "Law" and "Structure" are unthinkable without language---thus the Symbolic is a linguistic dimension. This order is not equivalent to language, however, since language involves the Imaginary and the Real as well. The dimension proper to language in the Symbolic is that of the signifier---that is, a dimension in which elements have no positive existence, but which are constituted by virtue of their mutual differences.
在他的研讨会IV"对象的关系"中，拉康认为，如果没有语言，"法律"和"结构"的概念是不可想象的------因此象征是一个语言维度。然而，这种秩序并不等同于语言，因为语言也涉及想象和真实。象征语言中的语言特有的维度是能指的维度------也就是说，在这个维度中，元素没有积极的存在，而是通过它们之间的相互差异而构成。

The Symbolic is also the field of radical alterity---that is, the Other; the unconscious is the discourse of this Other. It is the realm of the Law that regulates desire in the Oedipus complex. The Symbolic is the domain of culture as opposed to the Imaginary order of nature. As important elements in the Symbolic, the concepts of death and lack (manque) connive to make of the pleasure principle the regulator of the distance from the Thing (in German, "das Ding an sich") and the death drive that goes "beyond the pleasure principle by means of repetition"---"the death drive is only a mask of the Symbolic order".^[49]^
象征也是根本性差异的领域------即他者；无意识是这个他者的话语。法律的领域调节着俄狄浦斯情结的欲望。象征是文化的领域，而不是自然的想象秩序。作为象征中的重要元素，死亡和匮乏（manque）的概念使快乐原则成为与事物距离的调节器（德语"das Ding an sich"）和"超越"的死亡驱力。通过重复实现快乐原则"------"死亡驱力只是象征秩序的面具"。 ^[49]^

By working in the Symbolic order, the analyst is able to produce changes in the subjective position of the person undergoing psychoanalysis. These changes will produce imaginary effects because the Imaginary is structured by the Symbolic.^[45]^
通过按照象征顺序工作，分析师能够改变接受精神分析的人的主观立场。这些变化将产生想象的效果，因为想象是由象征构成的。 ^[45]^

The Real[编辑]

Main article: The Real 主条目：真实

Lacan's concept of the Real dates back to 1936 and his doctoral thesis on psychosis. It was a term that was popular at the time, particularly with Émile Meyerson, who referred to it as "an ontological absolute, a true being-in-itself".^[45]^^: 162^  Lacan returned to the theme of the Real in 1953 and continued to develop it until his death. The Real, for Lacan, is not synonymous with reality. Not only opposed to the Imaginary, the Real is also exterior to the Symbolic. Unlike the latter, which is constituted in terms of oppositions (i.e. presence/absence), "there is no absence in the Real".^[49]^ Whereas the Symbolic opposition "presence/absence" implies the possibility that something may be missing from the Symbolic, "the Real is always in its place".^[64]^ If the Symbolic is a set of differentiated elements (signifiers), the Real in itself is undifferentiated---it bears no fissure. The Symbolic introduces "a cut in the real" in the process of signification: "it is the world of words that creates the world of things---things originally confused in the 'here and now' of the all in the process of coming into being".^[65]^ The Real is that which is outside language and that resists symbolization absolutely. In Seminar XI Lacan defines the Real as "the impossible" because it is impossible to imagine, impossible to integrate into the Symbolic, and impossible to attain. It is this resistance to symbolization that lends the Real its traumatic quality. Finally, the Real is the object of anxiety, insofar as it lacks any possible mediation and is "the essential object which is not an object any longer, but this something faced with which all words cease and all categories fail, the object of anxiety par excellence."^[49]^
拉康的实在界概念可以追溯到 1936 年和他关于精神病的博士论文。这是一个当时很流行的术语，特别是埃米尔-迈耶森（Émile Meyerson），他将其称为"本体论上的绝对，真正的自在存在"。 ^[45]^ ^: 162^  拉康于1953年回归实在界主题，并继续发展它直至去世。对于拉康来说，真实并不是现实的同义词。真实不仅与想象相对立，而且也处于象征之外。与后者不同的是，后者是由对立（即存在/缺席）构成的，"真实中不存在缺席"。 ^[49]^ 象征对立"存在/不存在"意味着象征中可能缺少某些东西的可能性，而"真实总是在它的位置上"。 ^[64]^ 如果象征是一组有区别的元素（能指），那么真实本身就是无区别的------它没有裂缝。象征在意指过程中引入了"现实的切入"："是文字的世界创造了事物的世界------事物在形成的过程中最初在'此时此地'中被混淆了。" "。 ^[65]^ 真实是语言之外的东西，绝对抵制象征化。在研讨会十一中，拉康将真实定义为"不可能的"，因为它不可能想象，不可能融入象征，也不可能实现。正是这种对象征化的抵制赋予了真实其创伤性。最后，真实是焦虑的对象，因为它缺乏任何可能的中介，并且是"不再是对象的基本对象，而是所有词语都停止，所有类别都失败的东西，焦虑的对象卓越。" ^[49]^

The Sinthome[编辑] 圣家[ 编辑]

Main article: Sinthome 主条目：Sinthome

The term "sinthome" (French: [sɛ̃tom]) was introduced by Jacques Lacan in his seminar Le sinthome (1975--76). According to Lacan, sinthome is the Latin way (1495 Rabelais, IV,63^[66]^) of spelling the Greek origin of the French word symptôme, meaning symptom. The seminar is a continuing elaboration of his topology, extending the previous seminar's focus (RSI) on the Borromean Knot and an exploration of the writings of James Joyce. Lacan redefines the psychoanalytic symptom in terms of his topology of the subject.
"sinthome"（法语： [sɛ̃tom] ）一词是雅克-拉康在他的研讨会 Le sinthome（1975-76）中引入的。根据拉康的说法，sinthome 是法语单词 symptôme（症状）的希腊语起源的拉丁语拼写方式（1495 Rabelais, IV,63 ^[66]^ ）。本次研讨会是对他的拓扑学的持续阐述，扩展了上一次研讨会对博罗米安结的关注点 (RSI) 以及对詹姆斯-乔伊斯著作的探索。拉康根据主体的拓扑结构重新定义了精神分析症状。

In "Psychoanalysis and its Teachings" (Écrits) Lacan views the symptom as inscribed in a writing process, not as ciphered message which was the traditional notion. In his seminar "L'angoisse" (1962--63) he states that the symptom does not call for interpretation: in itself it is not a call to the Other but a pure jouissance addressed to no-one. This is a shift from the linguistic definition of the symptom---as a signifier---to his assertion that "the symptom can only be defined as the way in which each subject enjoys (jouit) the unconscious in so far as the unconscious determines the subject". He goes from conceiving the symptom as a message which can be deciphered by reference to the unconscious structured like a language to seeing it as the trace of the particular modality of the subject's jouissance.
在《精神分析及其教义》（Écrits）中，拉康将症状视为书写过程中所铭刻的，而不是传统观念中的加密信息。在他的研讨会"L'angoisse"（1962-63）中，他指出这种症状不需要解释：它本身并不是对他者的呼唤，而是一种不针对任何人的纯粹享乐。这是从症状的语言学定义（作为一个能指）到他的主张的转变，即"症状只能被定义为每个主体享受（享受）无意识的方式，因为无意识决定了主体" 。他从将症状视为一种可以通过参考像语言一样构造的无意识来破译的信息，到将其视为主体享乐的特定形态的痕迹。

Desire[编辑]

Lacan's concept of desire is related to Hegel's Begierde, a term that implies a continuous force, and therefore somehow differs from Freud's concept of Wunsch.^[67]^ Lacan's desire refers always to unconscious desire because it is unconscious desire that forms the central concern of psychoanalysis.
拉康的欲望概念与黑格尔的"Begierde"有关，该术语暗示着一种连续的力量，因此与弗洛伊德的"Wunsch"概念有所不同。 ^[67]^ 拉康的欲望总是指无意识的欲望，因为正是无意识的欲望构成了精神分析的中心关注点。

The aim of psychoanalysis is to lead the analysand to recognize his/her desire and by doing so to uncover the truth about his/her desire. However this is possible only if desire is articulated in speech:^[68]^ "It is only once it is formulated, named in the presence of the other, that desire appears in the full sense of the term."^[69]^ And again in The Ego in Freud's Theory and in the Technique of Psychoanalysis: "what is important is to teach the subject to name, to articulate, to bring desire into existence. The subject should come to recognize and to name her/his desire. But it isn't a question of recognizing something that could be entirely given. In naming it, the subject creates, brings forth, a new presence in the world."^[70]^ The truth about desire is somehow present in discourse, although discourse is never able to articulate the entire truth about desire; whenever discourse attempts to articulate desire, there is always a leftover or surplus.^[71]^
精神分析的目的是引导分析者认识到他/她的欲望，并通过这样做来揭示他/她欲望的真相。然而，只有当欲望在言语中表达出来时，这才是可能的： ^[68]^ "只有当它被表述出来，在他人在场的情况下命名时，欲望才会以该术语的完整含义出现。" ^[69]^ 再次在弗洛伊德理论和精神分析技术中的自我中："重要的是教导主体命名、表达、使欲望成为存在。主体应该认识到并实现欲望。"命名她/他的愿望，但这不是一个认识到可以完全给予的东西的问题。" ^[70]^ 关于欲望的真相以某种方式存在于话语中，尽管话语永远无法阐明关于欲望的全部真相；每当话语试图表达欲望时，总会有剩余或剩余。 ^[71]^

Lacan distinguishes desire from need and from demand. Need is a biological instinct where the subject depends on the Other to satisfy its own needs: in order to get the Other's help, "need" must be articulated in "demand". But the presence of the Other not only ensures the satisfaction of the "need", it also represents the Other's love. Consequently, "demand" acquires a double function: on the one hand, it articulates "need", and on the other, acts as a "demand for love". Even after the "need" articulated in demand is satisfied, the "demand for love" remains unsatisfied since the Other cannot provide the unconditional love that the subject seeks. "Desire is neither the appetite for satisfaction, nor the demand for love, but the difference that results from the subtraction of the first from the second."^[72]^ Desire is a surplus, a leftover, produced by the articulation of need in demand: "desire begins to take shape in the margin in which demand becomes separated from need".^[72]^ Unlike need, which can be satisfied, desire can never be satisfied: it is constant in its pressure and eternal. The attainment of desire does not consist in being fulfilled but in its reproduction as such. As Slavoj Žižek puts it, "desire's raison d'être is not to realize its goal, to find full satisfaction, but to reproduce itself as desire".^[73]^
拉康将欲望与需要以及要求区分开来。需要是一种生物本能，主体依靠他者来满足自己的需要：为了获得他者的帮助，"需要"必须以"需求"来表达。但他者的存在不仅保证了"需要"的满足，也代表了他者的爱。因此，"需求"具有双重功能：一方面，它表达"需要"，另一方面，它充当"爱的需求"。即使在需求中表达的"需要"得到满足，"对爱的需求"仍然没有得到满足，因为他者无法提供主体所寻求的无条件的爱。 "欲望既不是对满足的欲望，也不是对爱的需求，而是前者与后者相减所产生的差异。" ^[72]^ 欲望是一种剩余，一种剩余物，是由需求中的需要的表达而产生的："欲望开始在需求与需要分离的边缘形成"。 ^[72]^ 与可以被满足的需要不同，欲望永远无法被满足：它的压力是恒定的并且是永恒的。欲望的实现并不在于被满足，而在于欲望本身的再现。正如斯拉沃热-齐泽克所说，"欲望存在的理由不是实现其目标，找到完全的满足，而是将自身复制为欲望"。 ^[73]^

Lacan also distinguishes between desire and the drives: desire is one and drives are many. The drives are the partial manifestations of a single force called desire.^[74]^ Lacan's concept of "objet petit a" is the object of desire, although this object is not that towards which desire tends, but rather the cause of desire. Desire is not a relation to an object but a relation to a lack (manque).
拉康还区分了欲望和驱力：欲望是一而驱力是多的。内驱力是一种叫做欲望的单一力量的部分表现。 ^[74]^ 拉康的"object petit a"概念是欲望的客体，尽管这个客体不是欲望所趋向的对象，而是欲望的原因。欲望不是与物体的关系，而是与缺乏（manque）的关系。

In The Four Fundamental Concepts of Psychoanalysis Lacan argues that "man's desire is the desire of the Other." This entails the following:
拉康在《精神分析的四个基本概念》中指出，"人的欲望就是他者的欲望"。这需要以下内容：

  1. Desire is the desire of the Other's desire, meaning that desire is the object of another's desire and that desire is also desire for recognition. Here Lacan follows Alexandre Kojève, who follows Hegel: for Kojève the subject must risk his own life if he wants to achieve the desired prestige.^[75]^ This desire to be the object of another's desire is best exemplified in the Oedipus complex, when the subject desires to be the phallus of the mother.
    欲望是他者欲望的欲望，意味着欲望是他人欲望的对象，而欲望也是对认可的欲望。在这里，拉康追随亚历山大-科耶夫，而亚历山大-科耶夫追随黑格尔：对于科耶夫来说，主体如果想获得想要的声望，就必须冒着生命危险。 ^[75]^ 这种成为他人欲望对象的愿望在俄狄浦斯情结中得到了最好的体现，即主体希望成为母亲的阳具。
  2. In "The Subversion of the Subject and the Dialectic of Desire in the Freudian Unconscious",^[76]^ Lacan contends that the subject desires from the point of view of another whereby the object of someone's desire is an object desired by another one: what makes the object desirable is that it is precisely desired by someone else. Again Lacan follows Kojève. who follows Hegel. This aspect of desire is present in hysteria, for the hysteric is someone who converts another's desire into his/her own (see Sigmund Freud's "Fragment of an Analysis of a Case of Hysteria" in SE VII, where Dora desires Frau K because she identifies with Herr K). What matters then in the analysis of a hysteric is not to find out the object of her desire but to discover the subject with whom she identifies.
    拉康在《主体的颠覆与弗洛伊德无意识中欲望的辩证法》中认为，主体从另一个人的角度进行欲望，因此某人欲望的对象是另一个人欲望的对象一：该物品之所以令人向往，是因为它正是别人所想要的。拉康再次追随科耶夫。谁追随黑格尔。欲望的这一方面存在于歇斯底里，因为歇斯底里是将他人的欲望转化为自己的欲望的人（参见西格蒙德弗洛伊德的"歇斯底里案例分析片段"SE VII，其中多拉渴望Frau K，因为她认为与 K 先生）。因此，在对癔症患者进行分析时，重要的不是找出她的欲望对象，而是发现她所认同的主体。
  3. Désir de l'Autre, which is translated as "desire for the Other" (though it could also be "desire of the Other"). The fundamental desire is the incestuous desire for the mother, the primordial Other.^[77]^
    Désir de l'Autre，被翻译为"对他者的渴望"（尽管也可能是"对他者的渴望"）。基本的欲望是对母亲、原始他者的乱伦欲望。 ^[77]^
  4. Desire is "the desire for something else", since it is impossible to desire what one already has. The object of desire is continually deferred, which is why desire is a metonymy.^[78]^
    欲望是"对其他东西的渴望"，因为不可能渴望一个人已经拥有的东西。欲望的对象不断被推迟，这就是为什么欲望是转喻的原因。 ^[78]^
  5. Desire appears in the field of the Other---that is, in the unconscious.
    欲望出现在他者的领域------即无意识中。

Last but not least for Lacan, the first person who occupies the place of the Other is the mother and at first the child is at her mercy. Only when the father articulates desire with the Law by castrating the mother is the subject liberated from desire for the mother.^[79]^
最后但并非最不重要的一点是，对于拉康来说，第一个占据他者位置的人是母亲，而孩子一开始就受她摆布。只有当父亲通过阉割母亲而用法律表达欲望时，主体才能从对母亲的欲望中解放出来。 ^[79]^

Drive[编辑]

Lacan maintains Freud's distinction between drive (Trieb) and instinct (Instinkt). Drives differ from biological needs because they can never be satisfied and do not aim at an object but rather circle perpetually around it. He argues that the purpose of the drive (Triebziel) is not to reach a goal but to follow its aim, meaning "the way itself" instead of "the final destination"---that is, to circle around the object. The purpose of the drive is to return to its circular path and the true source of jouissance is the repetitive movement of this closed circuit.^[80]^ Lacan posits drives as both cultural and symbolic constructs: to him, "the drive is not a given, something archaic, primordial".^[80]^ He incorporates the four elements of drives as defined by Freud (pressure, end, object and source) to his theory of the drive's circuit: the drive originates in the erogenous zone, circles round the object, and returns to the erogenous zone. Three grammatical voices structure this circuit:
拉康维持弗洛伊德对驱动力（Trieb）和本能（Instinkt）的区分。内驱力与生物需求不同，因为内驱力永远无法得到满足，也不以某一目标为目标，而是永远围绕该目标旋转。他认为，驱动力（Triebziel）的目的不是达到某个目标，而是追随其目标，意思是"道路本身"而不是"最终目的地"------即围绕物体旋转。驱动器的目的是返回到其圆形路径，而享乐的真正来源是这个闭合电路的重复运动。 ^[80]^ 拉康将驱力视为文化和象征的建构：对他来说，"驱力不是给定的，而是一种古老的、原始的东西"。 ^[80]^ 他将弗洛伊德定义的内驱力的四个要素（压力、目的、客体和来源）融入到他的内驱力回路理论中：内驱力起源于性感带，围绕客体旋转，然后返回到性感区。三个语法声音构成了这个电路：

  1. the active voice (to see)
    主动语态（看）
  2. the reflexive voice (to see oneself)
    反射性的声音（看到自己）
  3. the passive voice (to be seen)
    被动语态（待观察）

The active and reflexive voices are autoerotic---they lack a subject. It is only when the drive completes its circuit with the passive voice that a new subject appears, implying that, prior to that instance, there was no subject.^[80]^ Despite being the "passive" voice, the drive is essentially active: "to make oneself be seen" rather than "to be seen". The circuit of the drive is the only way for the subject to transgress the pleasure principle.
主动和反射性的声音是自体色情的------它们缺乏主题。只有当驱动器以被动语态完成其循环时，才会出现一个新的主语，这意味着在此之前没有主语。 ^[80]^ 尽管是"被动"的声音，但驱动力本质上是主动的："让自己被看到"而不是"被看到"。驱动电路是主体违反快乐原则的唯一途径。

To Freud sexuality is composed of partial drives (i.e. the oral or the anal drives) each specified by a different erotogenic zone. At first these partial drives function independently (i.e. the polymorphous perversity of children), it is only in puberty that they become organized under the aegis of the genital organs.^[81]^ Lacan accepts the partial nature of drives, but (1) he rejects the notion that partial drives can ever attain any complete organization---the primacy of the genital zone, if achieved, is always precarious; and (2) he argues that drives are partial in that they represent sexuality only partially and not in the sense that they are a part of the whole. Drives do not represent the reproductive function of sexuality but only the dimension of jouissance.^[80]^
对弗洛伊德来说，性由部分驱动力（即口腔或肛门驱动力）组成，每个驱动力由不同的性欲区域指定。起初，这些部分驱动力独立发挥作用（即儿童的多态性变态），只有到了青春期，它们才在生殖器官的支持下组织起来。 ^[81]^ 拉康接受驱力的部分性质，但是（1）他拒绝部分驱力可以实现任何完整组织的观念------生殖器区域的首要地位，即使实现了，也总是不稳定的； （2）他认为内驱力是局部的，因为它们仅部分地代表性，而不是在它们是整体的一部分的意义上。内驱力并不代表性的生殖功能，而仅代表享乐的维度。 ^[80]^

Lacan identifies four partial drives: the oral drive (the erogenous zones are the lips (the partial object the breast---the verb is "to suck"), the anal drive (the anus and the faeces, "to shit"), the scopic drive (the eyes and the gaze, "to see") and the invocatory drive (the ears and the voice, "to hear"). The first two drives relate to demand and the last two to desire.
拉康确定了四种部分驱动力：口腔驱动力（性感带是嘴唇（部分宾语是乳房------动词是"吸吮"）、肛门驱动力（肛门和粪便，"拉屎"）、视觉驱动力。驱动力（眼睛和凝视，"看"）和祈求驱动力（耳朵和声音，"听"），前两种驱动力与需求有关，后两种驱动力与欲望有关。

The notion of dualism is maintained throughout Freud's various reformulations of the drive-theory. From the initial opposition between sexual drives and ego-drives (self-preservation) to the final opposition between the life drives (Lebenstriebe) and the death drives (Todestriebe).^[82]^ Lacan retains Freud's dualism, but in terms of an opposition between the symbolic and the imaginary and not referred to different kinds of drives. For Lacan all drives are sexual drives, and every drive is a death drive (pulsion de mort) since every drive is excessive, repetitive and destructive.^[83]^
在弗洛伊德对内驱力理论的各种重新表述中，二元论的概念一直得到维持。从最初的性驱力和自我驱力（自我保护）之间的对立到最终生命驱力（Lebenstriebe）和死亡驱力（Todestriebe）之间的对立。 ^[82]^ 拉康保留了弗洛伊德的二元论，但是是在象征与想象之间的对立方面，而不是指不同种类的驱力。对于拉康来说，所有驱力都是性驱力，并且每一种驱力都是死亡驱力（pulsion de mort），因为每一种驱力都是过度的、重复性的和破坏性的。 ^[83]^

The drives are closely related to desire, since both originate in the field of the subject.^[80]^ But they are not to be confused: drives are the partial aspects in which desire is realized---desire is one and undivided, whereas the drives are its partial manifestations. A drive is a demand that is not caught up in the dialectical mediation of desire; drive is a "mechanical" insistence that is not ensnared in demand's dialectical mediation.^[84]^
内驱力与欲望密切相关，因为两者都起源于主体领域。 ^[80]^ 但不要将它们混淆：驱力是实现欲望的部分方面------欲望是单一的、不可分割的，而驱力则是欲望的部分表现。内驱力是一种不被欲望的辩证调解所束缚的要求；内驱力是一种"机械"的坚持，不会陷入需求的辩证调解中。 ^[84]^

Other concepts[编辑] 其他概念[编辑]

Lacan on error and knowledge[编辑]

拉康论错误与知识[ 编辑]

Building on Freud's The Psychopathology of Everyday Life, Lacan long argued that "every unsuccessful act is a successful, not to say 'well-turned', discourse", highlighting as well "sudden transformations of errors into truths, which seemed to be due to nothing more than perseverance".^[85]^ In a late seminar, he generalised more fully the psychoanalytic discovery of "truth---arising from misunderstanding", so as to maintain that "the subject is naturally erring... discourse structures alone give him his moorings and reference points, signs identify and orient him; if he neglects, forgets, or loses them, he is condemned to err anew".^[86]^
在弗洛伊德的《日常生活的精神病理学》的基础上，拉康长期以来认为"每一个不成功的行为都是成功的，更不用说'善意的'话语"，并强调"错误突然转变为真理，这似乎是由于无非就是坚持"。 ^[85]^ 在最近的一次研讨会上，他更全面地概括了"真理------源于误解"的精神分析发现，以便坚持认为"主体自然会犯错误......仅话语结构就给了他停泊点和参考点、标志可以识别并引导他；如果他忽视、忘记或丢失它们，他就注定会再次犯错。" ^[86]^

Because of "the alienation to which speaking beings are subjected due to their being in language",^[87]^ to survive "one must let oneself be taken in by signs and become the dupe of a discourse... [of] fictions organized in to a discourse".^[88]^ For Lacan, with "masculine knowledge irredeemably an erring",^[89]^ the individual "must thus allow himself to be fooled by these signs to have a chance of getting his bearings amidst them; he must place and maintain himself in the wake of a discourse... become the dupe of a discourse... les non-dupes errent".^[88]^
由于"说话的人由于处于语言之中而遭受异化"， ^[87]^ 为了生存"一个人必须让自己被符号所欺骗并成为话语的骗子......[的] 小说组织成话语"。 ^[88]^ 对于拉康来说，"男性知识是一个不可挽回的错误"， ^[89]^ 个人"因此必须让自己被这些迹象所愚弄，以便有机会在其中找到自己的方位；他必须在话语之后放置并维持自己......成为话语的受骗者......"非受骗者犯错误"。 ^[88]^

Lacan comes close here to one of the points where "very occasionally he sounds like Thomas Kuhn (whom he never mentions)",^[90]^ with Lacan's "discourse" resembling Kuhn's "paradigm" seen as "the entire constellation of beliefs, values, techniques, and so on shared by the members of a given community".^[91]^
拉康在这里接近了这样的观点之一："他偶尔听起来像托马斯-库恩（他从未提到过）"， ^[90]^ 拉康的"话语"类似于库恩的"范式"，被视为"整个星座"。特定社区成员所共享的信仰、价值观、技术等"。 ^[91]^

Clinical contributions[编辑]

临床贡献[编辑]

Variable-length session[编辑]

可变长度会话[ 编辑]

The "variable-length psychoanalytic session" was one of Lacan's crucial clinical innovations,^[92]^ and a key element in his conflicts with the IPA, to whom his "innovation of reducing the fifty-minute analytic hour to a Delphic seven or eight minutes (or sometimes even to a single oracular parole murmured in the waiting-room)"^[93]^ was unacceptable. Lacan's variable-length sessions lasted anywhere from a few minutes (or even, if deemed appropriate by the analyst, a few seconds) to several hours.^[*citation needed]^ This practice replaced the classical Freudian "fifty minute hour".
"可变长度的精神分析会议"是拉康关键的临床创新之一， ^[92]^ 也是他与 IPA 冲突的一个关键因素，对 IPA 来说，他的"将 50 分钟的分析时间缩短为德尔菲式的创新"七八分钟（有时甚至是在候诊室里低声低语的一个神谕）" ^[93]^ 是不可接受的。拉康的可变长度的会议持续时间从几分钟（甚至，如果分析师认为合适的话，几秒钟）到几个小时不等。 ^[citation needed*]^ 这种做法取代了经典的弗洛伊德的"五十分钟一小时"。

With respect to what he called "the cutting up of the 'timing'", Lacan asked the question, "Why make an intervention impossible at this point, which is consequently privileged in this way?"^[94]^ By allowing the analyst's intervention on timing, the variable-length session removed the patient's former certainty as to the length of time that they would be on the couch.^[95]^^: 18^  When Lacan adopted the practice, "the psychoanalytic establishment were scandalized"^[95]^^: 17^ ^[96]^---and, given that "between 1979 and 1980 he saw an average of ten patients an hour", it is perhaps not hard to see why. Psychoanalysis was "reduced to zero",^[24]^^: 397^ , though the treatments were no less lucrative.
关于他所谓的"'时间'的切割"，拉康提出了这样的问题："为什么在此时此刻不可能进行干预，而干预因此以这种方式获得了特权？" ^[94]^ 通过允许分析师对时间进行干预，可变长度的会话消除了患者以前对自己在沙发上的时间长度的确定性。 ^[95]^ ^: 18^  当拉康采用这种做法时，"精神分析机构感到震惊" ^[95]^ ^: 17^  ^[96]^ - 并且考虑到"1979 年至 1980 年间，他平均每小时看诊 10 个病人"，或许不难看出其中的原因。精神分析被"减少到零"， ^[24]^ ^: 397^  ，尽管治疗的利润并不低。

At the time of his original innovation, Lacan described the issue as concerning "the systematic use of shorter sessions in certain analyses, and in particular in training analyses";^[97]^ and in practice it was certainly a shortening of the session around the so-called "critical moment"^[98]^ which took place, so that critics wrote that "everyone is well aware what is meant by the deceptive phrase 'variable length' ... sessions systematically reduced to just a few minutes".^[99]^ Irrespective of the theoretical merits of breaking up patients' expectations, it was clear that "the Lacanian analyst never wants to 'shake up' the routine by keeping them for more rather than less time".^[100]^ Lacan's shorter sessions enabled him to take many more clients than therapists using orthodox Freudian methods, and this growth continued as Lacan's students and followers adopted the same practice.^[101]^
在他最初的创新时，拉康将这个问题描述为"在某些分析中，特别是在训练分析中系统地使用较短的会话"； ^[97]^ 实际上，这肯定是围绕发生的所谓"关键时刻" ^[98]^ 缩短了会议时间，因此批评者写道"每个人都清楚什么是欺骗性短语"可变长度"的意思是......会议系统地减少到只有几分钟"。 ^[99]^ 不管打破病人期望的理论优点如何，很明显"拉康式的分析师从来不想通过让病人保持更多而不是更少的时间来'动摇'常规"。 ^[100]^ 拉康较短的疗程使他能够比使用正统弗洛伊德方法的治疗师接待更多的客户，并且随着拉康的学生和追随者采用相同的做法，这种增长仍在继续。 ^[101]^

Accepting the importance of "the critical moment when insight arises",^[102]^ object relations theory would nonetheless suggest that "if the analyst does not provide the patient with space in which nothing needs to happen there is no space in which something can happen".^[103]^ Julia Kristeva would concur that "Lacan, alert to the scandal of the timeless intrinsic to the analytic experience, was mistaken in wanting to ritualize it as a technique of scansion (short sessions)".^[104]^
承认"洞察力出现的关键时刻"的重要性， ^[102]^ 客体关系理论仍然表明，"如果分析师没有为患者提供不需要发生任何事情的空间，那么就没有空间可以让患者发生任何事情。"有些事情可能会发生"。 ^[103]^ 朱莉娅-克里斯蒂娃（Julia Kristeva）同意"拉康对分析经验内在的永恒性丑闻保持警惕，错误地想要将其仪式化为一种扫描技术（简短的会议）"。 ^[104]^

Writings and writing style[编辑]

著作及写作风格[ 编辑]

According to Jean-Michel Rabaté, Lacan in the mid-1950s classed the seminars as commentaries on Freud rather than presentations of his own doctrine (like the writings), while Lacan by 1971 placed the most value on his teaching and "the interactive space of his seminar" (in contrast to Sigmund Freud). Rabaté also argued that from 1964 onward, the seminars include original ideas. However, Rabaté also wrote that the seminars are "more problematic" because of the importance of the interactive performances, and because they were partly edited and rewritten.^[105]^
根据让-米歇尔-拉巴特 (Jean-Michel Rabaté) 的说法，拉康在 20 世纪 50 年代中期将研讨会归类为对弗洛伊德的评论，而不是对他自己的学说（如著作）的介绍，而到 1971 年，拉康最重视他的教学和"弗洛伊德的互动空间"。他的研讨会"（与西格蒙德-弗洛伊德相反）。拉巴特还认为，从 1964 年开始，研讨会就包含了原创想法。然而，拉巴特还写道，由于互动表演的重要性以及部分内容被编辑和重写，研讨会"问题较多"。 ^[105]^

Most of Lacan's psychoanalytic writings from the 1940s through to the early 1960s were compiled with an index of concepts by Jacques-Alain Miller in the 1966 collection, titled simply Écrits. Published in French by Éditions du Seuil, they were later issued as a two-volume set (1970/1) with a new "Preface". A selection of the writings (chosen by Lacan himself) were translated by Alan Sheridan and published by Tavistock Press in 1977. The full 35-text volume appeared for the first time in English in Bruce Fink's translation published by Norton & Co. (2006). The Écrits were included on the list of 100 most influential books of the 20th century compiled and polled by the broadsheet Le Monde.
拉康从 20 世纪 40 年代到 1960 年代初的大部分精神分析著作均由雅克-阿兰-米勒 (Jacques-Alain Miller) 编制的概念索引编入 1966 年的文集中，标题简称为 Écrits。它们由 Éditions du Seuil 出版法文版，后来以两卷本出版（1970/1），并附有新的"序言"。精选的著作（由拉康本人选择）由艾伦-谢里丹翻译并于 1977 年由塔维斯托克出版社出版。完整的 35 文本卷首次出现在布鲁斯-芬克的英文译本中，由诺顿公司出版（2006 年） 。该书被《世界报》(Le Monde) 整理并评选为 20 世纪 100 部最具影响力的书籍之一。

Lacan's writings from the late sixties and seventies (thus subsequent to the 1966 collection) were collected posthumously, along with some early texts from the nineteen thirties, in the Éditions du Seuil volume Autres écrits (2001).
拉康六十年代末和七十年代的著作（因此在 1966 年的收藏之后）与十九世纪三十年代的一些早期文本一起被收集在苏伊尔版的《Autres écrits》（2001 年）中。

Although most of the texts in Écrits and Autres écrits are closely related to Lacan's lectures or lessons from his Seminar, more often than not the style is denser than Lacan's oral delivery, and a clear distinction between the writings and the transcriptions of the oral teaching is evident to the reader.
虽然《Écrits》和《Autres écrits》中的大部分文本与拉康的讲座或他的研讨会上的课程密切相关，但其风格往往比拉康的口头讲授更为密集，并且口头教学的写作和转录之间有明显的区别。对读者来说显而易见。

An often neglected aspect of Lacan's oral and writing style is his influence from his colleague and personal friend Henry Corbin, who introduced Lacan to the thought of Ibn Arabi.^[106]^^[107]^^[108]^ Similarities have been pointed out between the writing styles of Lacan and Ibn Arabi.^[109]^
拉康的口头和写作风格中一个经常被忽视的方面是他受到他的同事和私人朋友亨利-科尔宾的影响，他向拉康介绍了伊本-阿拉比的思想。 ^[106]^ ^[107]^ ^[108]^ 人们指出了拉康和伊本-阿拉比的写作风格之间的相似之处。 ^[109]^

Jacques-Alain Miller is the sole editor of Lacan's seminars, which contain the majority of his life's work. "There has been considerable controversy over the accuracy or otherwise of the transcription and editing", as well as over "Miller's refusal to allow any critical or annotated edition to be published".^[110]^ Despite Lacan's status as a major figure in the history of psychoanalysis, some of his seminars remain unpublished. Since 1984, Miller has been regularly conducting a series of lectures, "L'orientation lacanienne." Miller's teachings have been published in the US by the journal Lacanian Ink.
雅克-阿兰-米勒是拉康研讨会的唯一编辑，其中包含了他一生的大部分作品。 "对于转录和编辑的准确性或其他方面存在相当大的争议"，以及"米勒拒绝允许出版任何批评或注释版本"。 ^[110]^ 尽管拉康在精神分析史上享有重要地位，但他的一些研讨会仍未出版。自 1984 年以来，米勒定期举办"L'orientation lacanienne"系列讲座。米勒的教义已在美国《Lacanian Ink》杂志上发表。

Lacan's writing is notoriously difficult, due in part to the repeated Hegelian/Kojèvean allusions, wide theoretical divergences from other psychoanalytic and philosophical theory, and an obscure prose style. For some, "the impenetrability of Lacan's prose... [is] too often regarded as profundity precisely because it cannot be understood".^[111]^ Arguably at least, "the imitation of his style by other 'Lacanian' commentators" has resulted in "an obscurantist antisystematic tradition in Lacanian literature".^[112]^
拉康的写作是出了名的困难，部分原因是重复的黑格尔/科耶文典故、与其他精神分析和哲学理论的广泛理论分歧以及晦涩的散文风格。对于一些人来说，"拉康散文的深奥性......常常被认为是深奥的，正是因为它无法被理解"。 ^[111]^ 至少可以说，"其他'拉康派'评论家对他风格的模仿"导致了"拉康文学中的蒙昧主义反系统传统"。 ^[112]^

Although Lacan is a major influence on psychoanalysis in France and parts of Latin America, in the English-speaking world his influence on clinical psychology has been far less and his ideas are best known in the arts and humanities. However, there are Lacanian psychoanalytic societies in both North America and the United Kingdom that carry on his work.^[45]^
尽管拉康对法国和拉丁美洲部分地区的精神分析产生了重大影响，但在英语世界，他对临床心理学的影响要小得多，他的思想在艺术和人文学科中最为人所知。然而，北美和英国都有拉康精神分析协会继续他的工作。 ^[45]^

One example of Lacan's work being practiced in the United States is found in the works of Annie G. Rogers (A Shining Affliction; The Unsayable: The Hidden Language of Trauma), which credit Lacanian theory for many therapeutic insights in successfully treating sexually abused young women.^[113]^ Lacan's work has also reached Quebec, where The Interdisciplinary Freudian Group for Research and Clinical and Cultural Interventions (GIFRIC) claims that it has used a modified form of Lacanian psychoanalysis in successfully treating psychosis in many of its patients, a task once thought to be unsuited for psychoanalysis, even by psychoanalysts themselves.^[114]^
拉康的工作在美国得到实践的一个例子可以在安妮-G-罗杰斯（Annie G. Rogers）的著作（《闪亮的痛苦》；《不可言说：创伤的隐藏语言》）中找到，该书将拉康理论在成功治疗遭受性虐待的年轻人方面的许多治疗见解归功于拉康理论女性。 ^[113]^ 拉康的工作也到达了魁北克，那里的跨学科弗洛伊德研究和临床和文化干预小组（GIFRIC）声称它已经使用拉康精神分析的修改形式成功地治疗了许多患者的精神病，这项任务曾经被认为不适合精神分析，甚至精神分析学家自己也认为。 ^[114]^

Legacy[编辑]

In his introduction to the 1994 Penguin edition of Lacan's The Four Fundamental Concepts of Psycho-Analysis, translator and historian David Macey describes Lacan as "the most controversial psycho-analyst since Freud".^[6]^ His ideas had a significant impact on post-structuralism, critical theory, French philosophy, film theory, and clinical psychoanalysis.^[115]^
翻译家兼历史学家大卫-梅西 (David Macey) 在 1994 年企鹅版《拉康精神分析的四个基本概念》的简介中将拉康描述为"自弗洛伊德以来最具争议的精神分析学家"。 ^[6]^ 他的思想对后结构主义、批判理论、法国哲学、电影理论和临床精神分析产生了重大影响。 ^[115]^

In 2003, Rabaté described "The Freudian Thing" (1956) as one of his "most important and programmatic essays".^[105]^
2003年，拉巴特将《弗洛伊德的事情》（The Freudian Thing，1956）描述为他"最重要、最具纲领性的论文"之一。 ^[105]^

Criticism[编辑] 批评[编辑]

Theory of psychoanalysis[编辑]

精神分析理论[编辑]

Social psychologist, psychoanalyst, and humanistic philosopher Erich Fromm rejected Lacan's view on psychonalysis whereby "true psychoanalysis is founded on the relation between man and talk [*parole*],"^[116]^ and denounced the reduction of analysis to "a pure and simple exchange of words," arguing that the relation is instead about an "exchange of signs." Fromm supports "clarity and unambiguity" in the communication with others (autrui) and opposes the Lacanian "wordplay [that] is associated with the provision of meaning."^[117]^ Freudian and Lacanian psychoanalyst Élisabeth Roudinesco, in her biography of Lacan, writes that some writings of her subject were "incomprehensible" also to Maurice Merleau-Ponty,^[118]^^: 206^  Claude Lévi-Strauss,^[118]^^: 305^  and Martin Heidegger.^[118]^^: 306^ 社会心理学家、精神分析学家和人文主义哲学家埃里希-弗洛姆拒绝了拉康关于精神分析的观点，即"真正的精神分析建立在人与谈话[言语]之间的关系之上"， ^[116]^ 并谴责将分析还原为"纯粹的精神分析"。和简单的言语交流"，并认为这种关系只是"符号的交换"。弗洛姆支持与他人交流时的"清晰和明确"（autrui），反对拉康式的"与提供意义相关的双关语"。 ^[117]^ 弗洛伊德和拉康精神分析学家伊丽莎白-鲁迪内斯科在她的拉康传记中写道，莫里斯-梅洛-庞蒂也"无法理解"她的主题的一些著作， ^[118]^ ^: 206^  ^: 305^  和马丁-海德格尔。 ^[118]^ ^: 306^ 

Former Lacan student Didier Anzieu, in a 1967 article titled "Against Lacan," described him as a "danger" because he kept his students tied to an "unending dependence on an idol, a logic, or a language," by holding out the promise of "fundamental truths" to be revealed "but always at some further point ...and only to those who continued to travel with him." According to Sherry Turkle, these attitudes are "representative of how most members of the Association talk about Lacan."^[b]^^[119]^
前拉康学生迪迪埃-安齐厄 (Didier Anzieu) 在 1967 年发表的一篇题​​为"反对拉康"的文章中将拉康描述为"危险"，因为他通过坚持让学生"无休止地依赖偶像、逻辑或语言"。承诺"基本真相"将被揭示，"但总是在更远的时刻......并且只向那些继续与他同行的人"。根据雪莉-特克尔的说法，这些态度"代表了协会大多数成员如何谈论拉康"。 ^[b]^ ^[119]^

By 1977, Lacan was declaring that he was not "too keen" ("pas chaud-chaud") to claim that "when one practices psychoanalysis, one knows where one goes," stating that "psychoanalysis, like every other human activity, undoubtedly participates in abuse. One does as if one knows something."^[120]^
到了 1977 年，拉康宣称他并没有"太热衷"（"pas chaud-chaud"）来声称"当一个人进行精神分析时，他知道自己要去哪里"，并指出"精神分析，就像所有其他人类活动一样，无疑一个人参与虐待行为，就好像他知道某件事一样。" ^[120]^

Lacan's charismatic authority has been linked to the many conflicts among his followers and in the analytic schools he was involved with.^[121]^ His intellectual style has also come in for much criticism. Eclectic in his use of sources,^[122]^ Lacan has been seen as concealing his own thought behind the apparent explication of that of others.^[24]^^: 46^  Thus, his "return to Freud" was called by Malcolm Bowie "a complete pattern of dissenting assent to the ideas of Freud . . . Lacan's argument is conducted on Freud's behalf and, at the same time, against him".^[123]^ Bowie has also suggested that Lacan suffered from both a love of system and a deep-seated opposition to all forms of system.^[124]^
拉康的超凡魅力权威与他的追随者和他参与的分析学派之间的许多冲突有关。 ^[121]^ 他的知识分子风格也受到了很多批评。 ^[122]^ 拉康在使用资料时不拘一格，被认为将自己的思想隐藏在他人思想的明显解释背后。 ^[24]^ ^: 46^  因此，他的"回归弗洛伊德"被马尔科姆-鲍伊称为"对弗洛伊德思想的不同意见的完整模式 . . . 拉康的论证是进行的代表弗洛伊德，同时反对他"。 ^[123]^ 鲍伊还指出，拉康既热爱体系，又对一切形式的体系有着根深蒂固的反对。 ^[124]^

Therapeutic practice[编辑]

治疗实践[编辑]

Lacan, in his psychoanalytic practice, came to hold sessions of diminishing duration.^[125]^ Eventually, Lacan's student relates, they often lasted no more than five minutes, held sometimes with Lacan standing in the typically open door of the room.^[c]^ According to Godin, Lacan sometimes struck patients, once literally kicking out a female patient.^[126]^^: 82^  Author and Lacanian psychoanalyst Jacques-Alain Miller asserts that "[Lacan]'s morality derives from a superior cynicism."^[127]^
拉康在他的精神分析实践中开始进行持续时间递减的会议。 ^[125]^ 最终，拉康的学生说，这些活动通常持续不超过五分钟，有时拉康站在通常开着的房间门上。 ^[c]^ 根据戈丁的说法，拉康有时会殴打病人，有一次甚至把一名女病人踢了出去。 ^[126]^ ^: 82^  作者兼拉康精神分析学家雅克-阿兰-米勒断言，"[拉康]的道德源于优越的犬儒主义。" ^[127]^

Lacan was criticised for being aggressive with his clients, often physically hitting them, sometimes sleeping with them,^[128]^^: 304^ ^[d]^ and charging "exorbitant amounts of money" for each session.^[129]^^[e]^ Jean Laplanche argued that Lacan could have "harmed" some of his clients.^[130]^
拉康因对客户咄咄逼人，经常对他们进行身体殴打，有时与他们睡觉， ^[128]^ ^: 304^  ^[d]^ 并收取"过高的金钱"而受到批评。每次会议。 ^[129]^ ^[e]^ 让-拉普朗什认为拉康可能"伤害"了他的一些客户。 ^[130]^

Others have been more forceful still, describing him as "The Shrink from Hell"^[131]^^[132]^^[133]^ and listing the many associates ---from lovers and family to colleagues, patients, and editors--- who were left damaged in his wake.
其他人则更加有力，将他描述为"来自地狱的缩水者" ^[131]^ ^[132]^ ^[133]^ 并列出了许多同事------从恋人、家人到同事，患者和编辑------他们在他去世后都受到了伤害。

Feminist criticism[编辑] 女权主义批评[编辑]

Many feminist thinkers have criticized Lacan's thought. American philosopher Cynthia Willett accuses Lacan for portraying the mother less as a "loving," "nurturing" presence in the infant's world, but rather as a "whore" who abandons the child to a "higher bidder for her affections,"^[134]^ while Judith Butler, philosopher and gender studies scholar, reworks these notions as "gender performativity."^[135]^
许多女性主义思想家批评了拉康的思想。美国哲学家辛西娅-威利特 (Cynthia Willett) 指责拉康将母亲描绘成婴儿世界中的"慈爱"、"养育"存在，而是将孩子遗弃给"对她的感情出价更高的人"的"妓女"。 ^[134]^ 而哲学家和性别研究学者朱迪思-巴特勒则将这些概念重新定义为"性别表演性"。 ^[135]^

Psycholinguist and cultural theorist Luce Irigaray "ridicules" through "mimicry and exaggeration" these representations of femininity posited as natural and proper by Lacan.^[136]^ Irigaray accuses Lacan of perpetuating phallocentric mastery in philosophical and psychoanalytic discourse.^[137]^^[f]^
心理语言学家和文化理论家卢斯-伊里加雷（Luce Irigaray）通过"模仿和夸张"来"嘲笑"这些被拉康视为自然和恰当的女性气质表征。 ^[136]^ 伊里加雷指责拉康在哲学和精神分析话语中延续了阳具中心主义的掌控。 ^[137]^ ^[f]^

Others have echoed this accusation, seeing Lacan as trapped in the very phallocentric mastery his language ostensibly sought to undermine.^[138]^ The result, Castoriadis would maintain, was to make all thought depend upon Lacan himself, and thus to stifle the capacity for independent thought among all those around him.^[24]^^: 386^ 其他人也回应了这一指控，认为拉康陷入了他的语言表面上试图破坏的男性中心主义的掌控之中。 ^[138]^ 卡斯托利亚迪斯坚持认为，结果是让所有的思想都依赖于拉康本人，从而扼杀了他周围所有人独立思考的能力。 ^[24]^ ^: 386^ 

In an interview with anthropologist James Hunt, Sylvia Lacan said of her late husband: "He was a man who worked tremendously hard. Tremendously intelligent. He was...what is called, well, a domestic tyrant... But he was worth the trouble. I have absolutely no reproaches to make against him. Just the contrary. But it was not possible to be a wife, a mother to my children, and an actress at the same time."^[139]^
在接受人类学家詹姆斯-亨特采访时，西尔维娅-拉康这样评价她已故的丈夫："他是一个非常努力工作的人。非常聪明。他是......所谓的家庭暴君......但他值得我绝对没有责备他的意思，但相反，我不可能同时成为我的妻子、孩子的母亲和演员。" ^[139]^

Mathematics in psychoanalysis[编辑]

精神分析中的数学[编辑]

In their work Fashionable Nonsense (1997), through which their stated intention was to show that "famous intellectuals" abuse scientific terminology and concepts,^[140]^^: x^  professors of Physics Alan Sokal and Jean Bricmont examine Lacan's frequent references to Mathematics. They are highly critical of his use of terms from mathematical fields, accusing him of "superficial erudition", of abusing scientific concepts that he does not understand, and of producing statements that are "not even wrong."^[140]^^: 21^ ^[140]^ ^: x^  物理学教授 Alan Sokal 和 Jean Bricmont 在他们的作品《Fashionable Nonsense》（1997）中声称其意图是表明"著名知识分子"滥用科学术语和概念。检查拉康经常提到的数学。他们高度批评他使用数学领域的术语，指责他"肤浅的博学"，滥用他不理解的科学概念，并提出"甚至没有错误"的陈述。 ^[140]^ ^: 21^ 

In a seminar held in 1959, he confuses the irrational numbers with the imaginary numbers, despite claiming to be "precise."^[g]^ A year later, the mathematical "calculations" he presents in another seminar are assessed as "pure fantasies."^[140]^^: 25-26^ 在 1959 年举行的一次研讨会上，他将无理数与虚数混为一谈，尽管他声称自己"精确"。 ^[g]^ 一年后，他在另一场研讨会上提出的数学"计算"被评价为"纯粹的幻想"。 ^[140]^ ^: 25-26^ 

Sokal and Bricmont find Lacan to be "fond" of topology, in which, though, they see Lacan committing serious errors. He uses technical terms erroneously, e.g. "space", "bounded", "closed", and even "topology" itself, and posits claims about a literal and not just symbolic or even metaphorical relation of topological mathematics with neurosis.^[h]^^[140]^^: 18-21^ ^[141]^
索卡尔和布里克蒙特发现拉康"喜欢"拓扑学，但他们认为拉康在拓扑学中犯了严重错误。他错误地使用了技术术语，例如"空间"、"有界"、"封闭"，甚至"拓扑"本身，并提出了拓扑数学与神经症的字面关系，而不仅仅是象征关系，甚至是隐喻关系。 ^[h]^ ^[140]^ ^: 18-21^  ^[141]^

In the book's preface, the authors state they shall not enter into the debate over the purely psychoanalytic part of Lacan's work.^[140]^^: 17^  Nonetheless, after presenting their case, they comment that "Lacan never explains the relevance of his mathematical concepts for psychoanalysis," stating that "the link with psychoanalysis is not supported by any argument." Equally meaningless they find his "famous formulae of sexuation" offered in support for the maxim "There are no sexual relations." Considering the "cryptic writings," the "play on words" and "fractured syntax", as well as the "reverent exegesis" accorded to Lacan's work by "disciples", they point out a similarity to religiosity.^[i]^^[140]^^: 31-37^ 在该书的序言中，作者声明他们不应参与有关拉康著作中纯粹精神分析部分的争论。 ^[140]^ ^: 17^  尽管如此，在陈述他们的案例后，他们评论说"拉康从未解释过他的数学概念与精神分析的相关性"，并指出"与精神分析的联系没有得到任何证据的支持"。争论。"他们发现他为支持"没有性关系"这句格言而提供的"著名的性化公式"同样毫无意义。考虑到"神秘的著作"、"文字游戏"和"断裂的语法"，以及"门徒"对拉康作品的"虔诚的解释"，他们指出了与宗教的相似之处。 ^[i]^ ^[140]^ ^: 31-37^ 

Incomprehensibility[编辑] 难以理解[编辑]

Several critics have dismissed Lacan's work wholesale. French philosopher François Roustang [fr] called it an "incoherent system of pseudo-scientific gibberish", and quoted linguist Noam Chomsky's opinion that Lacan was an "amusing and perfectly self-conscious charlatan".^[142]^ Noam Chomsky, in a 2012 interview on Veterans Unplugged, said: "[Q]uite frankly I thought [Lacan] was a total charlatan. He was just posturing for the television cameras in the way many Paris intellectuals do. Why this is influential, I haven't the slightest idea. I don't see anything there that should be influential."^[143]^
一些批评家对拉康的作品进行了全面的驳斥。法国哲学家弗朗索瓦-鲁斯坦（François Roustang）称其为"伪科学胡言乱语的不连贯系统"，并引用语言学家诺姆-乔姆斯基的观点，认为拉康是一个"有趣且完全有自我意识的江湖骗子"。 ^[142]^ 诺姆-乔姆斯基 (Noam Chomsky) 在 2012 年接受 Veterans Unplugged 采访时表示："坦白说，我认为 [拉康] 完全是个江湖骗子。他只是像许多巴黎知识分子那样在电视镜头前摆出姿态。"为什么这有影响力，我一点也不知道那里有什么应该有影响力的东西。" ^[143]^

Academic and former Lacanian analyst Dylan Evans^[j]^ came to dismiss Lacanianism as lacking a sound scientific basis and as harming rather than helping patients. He criticized Lacan's followers for treating Lacan's writings as "holy writ".^[144]^ Richard Webster decries what he sees as Lacan's obscurity, arrogance, and the resultant "Cult of Lacan".^[145]^
学术界和前拉康派分析师迪伦-埃文斯 ^[j]^ 开始驳斥拉康主义，因为它缺乏可靠的科学基础，并且伤害而不是帮助患者。他批评拉康的追随者将拉康的著作视为"圣典"。 ^[144]^ 理查德-韦伯斯特谴责他所认为的拉康的晦涩、傲慢以及由此产生的"拉康崇拜"。 ^[145]^

Roger Scruton included Lacan in his book Fools, Frauds and Firebrands: Thinkers of the New Left, and named him as the only 'fool' included in the book---his other targets merely being misguided or frauds.^[146]^
罗杰-斯克鲁顿（Roger Scruton）将拉康纳入他的著作《愚人、欺诈和煽动者：新左派思想家》中，并称拉康为书中唯一的"愚人"------他的其他目标只是被误导或欺诈。 ^[146]^

In Les Freudiens hérétiques, the 8th tome of his work Contre-histoire de la philosophie (Anti-History of Philosophy),^[128]^ philosopher and author Michel Onfray describes Lacan's Écrits as "illegible".^[128]^^: 49^  According to Onfray, Lacan engages in constant word play, has a taste for the formulaic, and deploys "incantatory glossolalia" and unnecessary neologisms.^[k]^ He calls Lacan a "charlatan," and a "dandy figure" who "sinks into autism," eventually becoming senile.^[128]^^: 49--50^ ^[128]^ 哲学家兼作家米歇尔-翁弗雷 (Michel Onfray) 在其著作《Contre-histoire de la philosophie》（《哲学的反史》）的第八部著作《Les Freudiens hérétiques》中将拉康的著作描述为"难以辨认"。 ^[128]^ ^: 49^  根据翁弗雷的说法，拉康不断地进行文字游戏，喜欢公式化，并使用"咒语词汇"和不必要的新词。 ^[k]^ 他称拉康为"江湖骗子"和"花花公子"，"陷入自闭症"，最终变得衰老。 ^[128]^ ^: 49--50^ 

Works[编辑]

Selected works published in English listed below. More complete listings can be found at Lacan.com.
以下列出了以英文出版的精选作品。更完整的列表可以在 Lacan.com 上找到。

    Écrits: A Selection, transl. by Alan Sheridan, New York: W.W. Norton & Co., 1977, ISBN 0393300471. 编辑：选集，译。作者：Alan Sheridan，纽约：W.W.诺顿公司，1977 年，ISBN 0393300471。- Écrits: The First Complete Edition in English, transl. by Bruce Fink, New York: W.W. Norton & Co., 2006, ISBN 0393329259. Écrits：英文第一完整版，翻译。作者：Bruce Fink，纽约：W.W.诺顿公司，2006 年，ISBN 0393329259。- Feminine Sexuality: Jacques Lacan and the école freudienne, edited by Juliet Mitchell and Jacqueline Rose, transl. by Jacqueline Rose, W.W. Norton & Co., New York, 1983, ISBN 0393016331. 女性性：雅克-拉康和弗洛伊德学院，朱丽叶-米切尔和杰奎琳-罗斯编辑，译。作者：杰奎琳-罗斯，W.W.诺顿公司，纽约，1983 年，ISBN 0393016331。- My Teaching, transl. by David Macey, Verso, London, 2008, ISBN 9781844672714 我的教学，译。作者：David Macey，Verso，伦敦，2008 年，ISBN 9781844672714- The Seminar, Book I. Freud's Papers on Technique, 1953--1954, edited by Jacques-Alain Miller, transl. by John Forrester, W.W. Norton & Co., New York, 1988, ISBN 0393306976. 研讨会，第一册。《弗洛伊德技术论文，1953-1954》，雅克-阿兰-米勒编辑，译。作者：约翰-福雷斯特 (John Forrester)，W.W.诺顿公司，纽约，1988 年，ISBN 0393306976。- The Seminar, Book II. The Ego in Freud's Theory and in the Technique of Psychoanalysis, 1954--1955, ed. by Jacques-Alain Miller, transl. by Sylvana Tomaselli, W.W. Norton & Co., New York, 1988, ISBN 0393307093. 研讨会，第二册。弗洛伊德理论和精神分析技术中的自我，1954-1955，编辑。雅克-阿兰-米勒，译。作者：西尔瓦娜-托马塞利 (Sylvana Tomaselli)，W.W.诺顿公司，纽约，1988 年，ISBN 0393307093。- The Seminar, Book III. The Psychoses, edited by Jacques-Alain Miller, transl. by Russell Grigg, W.W. Norton & Co., New York, 1993, ISBN 0393316122. 研讨会，第三册。 《精神病》，雅克-阿兰-米勒编辑，译。作者：拉塞尔-格里格 (Russell Grigg)，W.W.诺顿公司，纽约，1993 年，ISBN 0393316122。- The Seminar, Book V. Formations of the Unconscious, edited by Jacques-Alain Miller, transl. by Russell Grigg, Polity Press, New York, 2017, ISBN 0745660371. 研讨会，第五册《无意识的形成》，雅克-阿兰-米勒编辑，译。作者：Russell Grigg，政治出版社，纽约，2017 年，ISBN 0745660371。- The Seminar, Book VII. The Ethics of Psychoanalysis, 1959--1960, ed. by Jacques-Alain Miller, transl. by Dennis Porter, W.W. Norton & Co., New York, 1992, ISBN 0393316130. 研讨会，第七册。精神分析伦理学，1959-1960，编辑。雅克-阿兰-米勒，译。作者：丹尼斯-波特 (Dennis Porter)，W.W.诺顿公司，纽约，1992 年，ISBN 0393316130。
    The Seminar, Book VIII. Transference, ed. by Jacques-Alain Miller, transl. by Bruce Fink, Polity Press, New York, 2015, ISBN 0745660398. 研讨会，第八册。移情，编辑。雅克-阿兰-米勒，译。作者：Bruce Fink，政治出版社，纽约，2015 年，ISBN 0745660398。- The Seminar, Book X. Anxiety, 1962--1963, ed. by Jacques-Alain Miller, transl. by A. R. Price, Polity Press, New York, 2014, ISBN 074566041X. 研讨会，第十册。焦虑，1962-1963，编辑。雅克-阿兰-米勒，译。作者：A. R. Price，Polity Press，纽约，2014 年，ISBN 074566041X。- The Seminar, Book XI. The Four Fundamental Concepts of Psychoanalysis, 1964, ed. by Jacques-Alain Miller, transl. by Alan Sheridan, W.W. Norton & Co., New York, 1977, ISBN 0393317757. 研讨会，第 XI 册。精神分析的四个基本概念，1964 年，编辑。雅克-阿兰-米勒，译。作者：艾伦-谢里登 (Alan Sheridan)，W.W.诺顿公司，纽约，1977 年，ISBN 0393317757。- The Seminar, Book XVII. The Other Side of Psychoanalysis, ed. by Jacques-Alain Miller, transl. by Russell Grigg, W.W. Norton & Co., New York, 2007, ISBN 0393330400. 研讨会，第十七册。精神分析的另一面，编辑。雅克-阿兰-米勒，译。作者：拉塞尔-格里格 (Russell Grigg)，W.W.诺顿公司，纽约，2007 年，ISBN 0393330400。- The Seminar, Book XIX. ...or Worse, ed. by Jacques-Alain Miller, Polity Press, New York, 2018, ISBN 0745682448. 研讨会，第十九册。 ...或者更糟，编辑。作者：Jacques-Alain Miller，政治出版社，纽约，2018 年，ISBN 0745682448。- The Seminar, Book XX. Encore: On Feminine Sexuality, the Limits of Love and Knowledge, ed. by Jacques-Alain Miller, transl. by Bruce Fink, W.W. Norton & Co., New York, 1998, ISBN 0393319164. 研讨会，第 XX 册。安可：论女性性行为，爱和知识的极限，编辑。雅克-阿兰-米勒，译。作者：布鲁斯-芬克 (Bruce Fink)诺顿公司，纽约，1998 年，ISBN 0393319164。- The Seminar, Book XXIII. The Sinthome, ed. by Jacques-Alain Miller, transl. by A.R. Price, Polity Press, New York, 2016, ISBN 1509510001. 研讨会，第 23 册。 《Sinthome》，编辑。雅克-阿兰-米勒，译。通过 A.R.普莱斯，Polity Press，纽约，2016 年，ISBN 1509510001。- Television/ A Challenge to the Psychoanalytic Establishment, ed. Joan Copjec, trans. Rosalind Krauss, Jeffrey Mehlman, et al., W.W. Norton & Co., New York, 1990, ISBN 0393335674. 电视/对精神分析机构的挑战，编辑。琼-科普耶克，译。罗莎琳德-克劳斯 (Rosalind Krauss)、杰弗里-梅尔曼 (Jeffrey Mehlman) 等人，W.W.诺顿公司，纽约，1990 年，ISBN 0393335674。

See also[编辑]

Footnotes[编辑] 脚注[ 编辑]

  1. ^ The thesis was published in Paris by Librairie E. Francois (1932); reprinted in Paris by Éditions du Seuil (1975)
    ^该论文由 Librairie E. Francois (1932) 在巴黎发表；由 Éditions du Seuil 在巴黎重印 (1975)
  2. ^ When the French Society of Psychoanalysis requested official recognition from and affiliation with the Association Psychanalytique Internationale (International Psychoanalytical Association) in 1959, the API demanded the sidelining of Jacques Lacan as a didactician. Two currents of the Société Française de Psychanalyse (French Society of Psychoanalysis) then stood opposed at each other: one, which became the majority in the SFP in November 1963, was led by Daniel Lagache, and others, while a second current, which became the minority, brought together the supporters of Jacques Lacan.
    ^1959年，当法国精神分析学会请求国际精神分析协会（Association Psychanalytique Internationale）正式承认并加入其时，API要求将雅克-拉康作为一名说教者排除在外。随后，法国精神分析学会（Société Française de Psychanalysis）的两股势力相互对立：一股由丹尼尔-拉加什（Daniel Lagache）等人领导，于 1963 年 11 月成为 SFP 的多数派，而另一股则成为少数派聚集了雅克-拉康的支持者。
  3. ^ Godin relates, without criticizing this, that Lacan would often read Le Figaro throughout a session, "turning the pages noisily" and sometimes exclaiming 'this is insane!' at what he was reading. And he'd never give change if the client did not have the exact amount of money for the session.
    ^戈丁表示，拉康经常在整个会议期间阅读《费加罗报》，但没有对此进行批评，"大声地翻动书页"，有时惊呼"这太疯狂了！"他正在阅读的内容。如果客户没有足够的钱来进行治疗，他绝不会找零。
  4. ^ In her biography, Roudinesco clarifies that this would happen "always away from the place where the analysis was taking place."
    ^鲁迪内斯科在她的传记中澄清说，这种情况会发生"总是远离进行分析的地方"。
  5. ^ Rey, who was Marie Claire editor, relates that in order to be able to meet the prices of Lacan, for whom he constantly felt "gratitude," abandoned journalism and started writing best-sellers.
    ^曾担任《嘉人》杂志编辑的雷伊表示，为了满足拉康的价格，他一直对拉康心存"感激"，他放弃了新闻业，开始写畅销书。
  6. ^ Irigaray too has been criticized by Sokal & Bricmont for ostensibly misusing scientific terminology in her work. Among their points of criticism, are the interest Irigaray claims Einstein had in "accelerations without electromagnetic re-equilibrations", her confusing special relativity for general relativity, and her claim (Irigaray, To Speak is Never Neutral, 2017) that Einstein's mass--energy equivalence equation is a "sexed equation" since "it privileges the speed of light over other speeds that are vitally necessary to us".
    ^Irigaray 也因在其工作中表面上滥用科学术语而受到 Sokal 和 Bricmont 的批评。他们的批评点包括伊里格瑞声称爱因斯坦对"没有电磁再平衡的加速"的兴趣，她混淆了狭义相对论和广义相对论，以及她声称爱因斯坦的质能论（伊里格瑞，说话永远不会中性，2017）等价方程是一个"性别方程"，因为"它使光速优先于我们至关重要的其他速度"。
  7. ^ Lacan is quoted defining "human life" as a "calculus in which zero is irrational."
    ^拉康将"人类生命"定义为"零是无理数的微积分"。
  8. ^ E.g. Lacan states: "[The] torus really exists and it is exactly the structure of the neurotic. It is not an analogon; it is not even an abstraction, because an abstraction is some sort of diminution of reality, and I think [the torus] is reality itself." Lacan (1970)
    ^例如拉康指出："环面确实存在，而且它正是神经症的结构。它不是类比；它甚至不是抽象，因为抽象是现实的某种缩小，我认为[环面] 就是现实本身。"拉康 (1970)
  9. ^ They end posing the rhetorical question whether we are "dealing with a new religion."
    ^他们最后反问我们是否正在"应对一种新宗教"。
  10. ^ Evans published a dictionary of Lacanian terms in 1996, titled An Introductory Dictionary of Lacanian Psychoanalysis.
    ^埃文斯于 1996 年出版了一本拉康术语词典，名为《拉康精神分析入门词典》。
  11. ^ In 2002, the Lacanian School of Psychoanalysis, École lacanienne de psychanalyse, edited and published a book titled 789 Neologismes de Jacques Lacan (Epel publishers).
    ^2002年，拉康精神分析学院École lacanienne de psychanalysis编辑并出版了一本题为789 Neologismes de Jacques Lacan的书（Epel出版社）。

References[编辑] 参考文献[ 编辑]

  1. ^ Yannis Stavrakakis, Lacan and the Political, Routledge, 2002, p. 13: "Lacan has been hailed as one of the cornerstones of this movement [poststructuralism]..."
    ^ 雅尼斯-斯塔夫拉卡基斯 (Yannis Stavrakakis)，《拉康与政治》，劳特利奇，2002 年，第 11 页。 13："拉康被誉为这场运动[后结构主义]的基石之一......"
  2. ^ Michael P. Clark, Jacques Lacan (Volume I): An Annotated Bibliography, Routledge, 2014, p. xviii: "After completing his studies at the Faculté de médecine de Paris, Lacan began his residence at the Hôpital Saint-Anne in Paris. There he specialized in psychiatry under the direction of Gaétan Gatian de Clérambault... From 1928--1929, Lacan studied at the Infirmerie Spéciale pres de la Préfecture de Police [fr] and received a Diplôme de médecin légiste (specialist in legal medicine) after working at the Hôpital Henri Rousselle from 1929 to 1931. In 1932, after a second year at Saint Anne's Clinique de Maladies Mentales et de l'Encéphale, Lacan received the Doctorat d'état in psychiatry and published his thesis, De la Psychose paranoïaque dans ses rapports avec la personnalité..."
    ^迈克尔-P-克拉克，雅克-拉康（第一卷）：带注释的参考书目，劳特利奇，2014 年，第 11 页。 xviii："在巴黎医学院完成学业后，拉康开始在巴黎圣安妮医院居住。在那里，他在 Gaétan Gatian de Clérambault 的指导下专门研究精神病学......从 1928 年到 1929 年，拉康1929 年至 1931 年在亨利-鲁塞尔医院工作后，在 Infirmerie Spéciale pres de la Préfecture de Police [ fr] 学习，并获得 Diplôme de médecin légiste（法律医学专家）。1932 年，在圣安妮诊所工作第二年后在《Maladies Mentales et de l'Encephale》中，拉康获得了精神病学博士学位，并发表了他的论文《De la Psychose paranoïaque dans ses rapports avec la personnalité...》
  3. ^ *"Lacan, Jacques". Lexico UK English Dictionary. Oxford University Press. Archived from the original on 27 October 2021.*
    ^ "拉康，雅克"。 Lexico 英国英语词典。牛津大学出版社。原始存档于2021年10月27日。
  4. ^ *"Lacan, Jacques". Lexico UK English Dictionary US English Dictionary. Oxford University Press.^[permanent dead link]^^[dead link]^
    ^ "拉康，雅克"。 Lexico 英国英语词典 美国英语词典。牛津大学出版社。 ^[    permanent dead link]^ ^[dead link*]^
  5. ^ "Lacan". Random House Webster's Unabridged Dictionary.
    ^ "拉康"。兰登书屋韦氏未删节词典。
  6. ^ 跳转到：^a^ ^b^ David Macey, "Introduction", Jacques Lacan (1994). The Four Fundamental Concepts of Psycho-Analysis, London: Penguin Books, p. xiv
    大卫-梅西，《引言》，雅克-拉康（1994）。精神分析的四个基本概念，伦敦：企鹅图书，p。十四
  7. ^ *"SEMINARS OF JACQUES LACAN - CONTENTS". www.lacan.com. Retrieved 2 November 2023.*
    ^ "雅克-拉康研讨会 - 内容"。 www.lacan.com。检索于 2 November 2023 年。
  8. ^ Bowie, Malcolm, Lacan, London: Fontana, 1991. p. 45
    ^ 鲍伊、马尔科姆、拉康，伦敦：丰塔纳，1991 年。 45
  9. ^ 跳转到：^a^ ^b^ ^c^ ^d^ ^e^ ^f^ ^g^ ^h^ ^i^ ^j^ *Roudinesco, E.; Mehlman, J.; Lacan, J. (1990). Jacques Lacan & Co: A History of Psychoanalysis in France, 1925--1985. University of Chicago Press. ISBN 978-0-226-72997-8. Retrieved 28 November 2021.
    鲁迪内斯科，E.；梅尔曼，J.；拉康，J.（1990）。雅克-拉康及其同事：法国精神分析史，1925-1985。芝加哥大学出版社。 ISBN 978-0-226-72997-8。检索于 2021 年 28 November 。*
  10. ^ Catherine Millot Life with Lacan, Cambridge: Polity Press 2018, p. 104.
    ^凯瑟琳-米洛特与拉康的生活，剑桥：政体出版社 2018 年，第 17 页104.
  11. ^ 跳转到：^a^ ^b^ ^c^ ^d^ ^e^ ^f^ *Macey, David (1988). Lacan in Contexts. London: Verso. ISBN 978-0860919421.
    大卫-梅西 (1988)。拉康的语境。伦敦：维索。 ISBN 978-0860919421。*
  12. ^ *Desmond, John (2012). Psychoanalytic Accounts of Consuming Desire: Hearts of Darkness. NY: Palgrave Macmillan.*
    ^约翰-德斯蒙德（2012）。消费欲望的精神分析说明：黑暗之心。纽约：帕尔格雷夫-麦克米伦。
  13. ^ Evans, Dylan, ""From Lacan to Darwin" Archived 2006-02-10 at the Wayback Machine", in The Literary Animal; Evolution and the Nature of Narrative, eds. Jonathan Gottschall and David Sloan Wilson, Evanston: Northwestern University Press, 2005
    ^Evans, Dylan，"从拉康到达尔文"，存档于 2006-02-10 at the Wayback Machine"，载于《文学动物》；进化与叙事的本质，编辑。乔纳森-戈特沙尔 (Jonathan Gottschall) 和大卫-斯隆-威尔逊 (David Sloan Wilson)，埃文斯顿：西北大学出版社，2005 年
  14. ^ David Macey, "Introduction" in Jacques Lacan (1994) The Four Fundamental Concepts of Psycho-Analysis, London:Penuin Books, pp. xv--xvi
    ^ David Macey，雅克-拉康《精神分析的四个基本概念》中的"引言"（1994），伦敦：Penuin Books，第 xv--xvi 页
  15. ^ Lacan, Jaques (1975). "De la psychose paranoïaque dans ses rapports avec la personnalité" (PDF). Éditions du Seuil.
    ^拉康，雅克（1975）。 "论偏执性精神病与人格的关系"（PDF）。苏伊尔版。
  16. ^ Evans, Julia. "Lacanian Works". Retrieved 28 September 2014.
    ^埃文斯，朱莉娅。 "拉康著作"。检索于 2014 年 28 September 。
  17. ^ Laurent, É., "Lacan, Analysand" in Hurly-Burly, Issue 3.
    ^Laurent, É.，"拉康，分析者"，载于 Hurly-Burly，第 3 期。
  18. ^ Roudinesco, Elisabeth. "The mirror stage: an obliterated archive" The Cambridge Companion to Lacan. Ed. Jean-Michel Rabaté. Cambridge: CUP, 2003
    ^鲁迪内斯科，伊丽莎白。 "镜子阶段：被抹杀的档案"《拉康剑桥指南》。埃德。让-米歇尔-拉巴特。剑桥：CUP，2003
  19. ^ *Serrano, Richard (22 May 1997). "Lacan's Oriental Language of the Unconscious". SubStance. 26 (3): 90--106. doi:10.2307/3685596. JSTOR 3685596.*
    ^理查德-塞拉诺（1997 年 5 月 22 日）。 "拉康的东方无意识语言"。物质。 26（3）：90-106。 doi：10.2307/3685596。 JSTOR 3685596。
  20. ^ *Kirshner, Lewis A. (1 December 2012). "Toward an Ethics of Psychoanalysis: A Critical Reading of Lacan's Ethics". Journal of the American Psychoanalytic Association. 60 (6): 1223--1242. doi:10.1177/0003065112457876. ISSN 0003-0651. PMID 23118239.*
    ^Kirshner, Lewis A.（2012 年 12 月 1 日）。 "走向精神分析伦理学：对拉康伦理学的批判性解读"。美国精神分析协会杂志。 60（6）：1223-1242。号码：10.1177/0003065112457876。 ISSN 0003-0651。 PMID 23118239。
  21. ^ Le séminaire, Livre VIII: Le transfert, Paris: Seuil, 1991.
    ^研讨会，第八册：转移，巴黎：苏伊尔，1991 年。
  22. ^ "Minutes of the IPA: The SFP Study Group" in Television/A Challenge to the Psychoanalytic Establishment, pp. 79--80.
    ^电视/对精神分析机构的挑战中的"IPA纪要：SFP研究组"，第79-80页。
  23. ^ Lacan, J., "Founding Act" in Television/A Challenge to the Psychoanalytic Establishment, pp. 97--106.
    ^Lacan, J.，电视中的"创始法案"/对精神分析机构的挑战，第 97-106 页。
  24. ^ 跳转到：^a^ ^b^ ^c^ ^d^ *Roudinesco, Elisabeth (1997). Jacques Lacan. Cambridge: Polity Press. ISBN 978-0-7456-1523-3. OCLC 37852095.
    伊丽莎白-鲁迪内斯科 (1997)。雅克-拉康.剑桥：政治出版社。 ISBN 978-0-7456-1523-3。 OCLC 37852095。*
  25. ^ Proposition du 9 octobre 1967 sur le psychanalyste à l'École.
    ^1967 年 10 月 9 日关于学校精神分析师的提案。
  26. ^ French Communist Party "official philosopher" Louis Althusser did much to advance this association in the 1960s. Zoltán Tar and Judith Marcus in Frankfurt school of sociology ISBN 0-87855-963-9 (p. 276) wrote that "Althusser's call to Marxists that the Lacanian enterprise might ... help further revolutionary ends, endorsed Lacan's work even further." Elizabeth A. Grosz writes in her Jacques Lacan: A Feminist Introduction that "Shortly after the tumultuous events of May 1968, Lacan was accused by the authorities of being a subversive, and directly influencing the events that transpired."
    ^ 法国共产党"官方哲学家"路易斯-阿尔都塞在 20 世纪 60 年代为推动这一协会做了很多工作。法兰克福社会学学院的佐尔坦-塔尔和朱迪思-马库斯 ISBN 0-87855-963-9（第 276 页）写道，"阿尔都塞对马克思主义者的呼吁，即拉康事业可能......有助于进一步的革命目标，进一步认可了拉康的工作。"伊丽莎白-A-格罗兹 (Elizabeth A. Grosz) 在她的《雅克-拉康：女权主义导论》中写道，"1968 年 5 月的骚乱事件发生后不久，拉康被当局指控为颠覆分子，并直接影响了所发生的事件。"
  27. ^ Regnault, F., "I Was Struck by What You Said..." Hurly-Burly, 6, 23--28.
    ^Regnault, F.，"我被你所说的话震惊了......"Hurly-Burly，6, 23--28。
  28. ^ Price, A., "Lacan's Remarks on Chinese Poetry". Hurly-Burly 2 (2009)
    ^Price, A.，"拉康对中国诗歌的评论"。喧嚣2 (2009)
  29. ^ ""On Lacan's remarks on Chinese Poetry in Seminar XXIV : November 2009 : Adrian Price « Lacanian Works »"". Archived from the original on 1 February 2022. Retrieved 1 February 2022.
    ^"论拉康在第二十四次研讨会上对中国诗歌的评论：2009年11月：阿德里安-普莱斯《拉康作品》"。原始存档于 2022 年 2 月 1 日。2022 年 1 February 检索。
  30. ^ Lacan, J., Le séminaire, livre XXIII, Le sinthome
    ^Lacan, J.，研讨会，第 XXIII 册，The sinthome
  31. ^ Lacan, J., "Conférences et entretiens dans les universités nord-américans". Scilicet, 6/7 (1976)
    ^Lacan, J.，"北美大学的会议和访谈"。科学，6/7 (1976)
  32. ^ Lacan, J., "Letter of Dissolution". Television/ A Challenge to the Psychoanalytic Establishment, 129--131.
    ^拉康，J.，"解散信"。电视/对精神分析机构的挑战，129-131。
  33. ^ Lacan, J., "Overture to the 1st International Encounter of the Freudian Field" , Hurly-Burly 6.
    ^Lacan, J.，"弗洛伊德领域第一次国际遭遇的序曲"，Hurly-Burly 6。
  34. ^ *Johnston, Adrian (10 July 2018). "Jacques Lacan". Stanford Encyclopedia of Philosophy. Stanford University.*
    ^阿德里安-约翰斯顿（2018 年 7 月 10 日）。 "雅克-拉康"。斯坦福哲学百科全书。斯坦福大学。
  35. ^ 跳转到：^a^ ^b^ ^c^ *Jacobus, Mary (2005). The poetics of psychoanalysis: in the wake of Klein. Oxford New York: Oxford University Press. ISBN 978-0-19-924636-6. OCLC 67231305.
    玛丽-雅各布斯（2005）。精神分析的诗学：追随克莱因。牛津纽约：牛津大学出版社。 ISBN 978-0-19-924636-6。 OCLC 67231305。*
  36. ^ Jacques Lacan, Ecrits: A Selection (London 1997) p. 197
    ^雅克-拉康，Ecrits：选集（伦敦，1997 年）第 14 页。 197
  37. ^ Lacan, Ecrits p. 197 and p. 20
    ^拉康，Ecrits，第 14 页。 197 和 p。 20
  38. ^ Lacan, Ecrits p. 250
    ^拉康，Ecrits，第 14 页。 250
  39. ^ Lisa Appignanesi/John Forrester, Freud's Women (London 2005) p. 462
    ^ Lisa Appignanesi/John Forrester，《弗洛伊德的女性》（伦敦，2005 年），第 462 页。
  40. ^ David Macey, "Introduction", Jacques Lacan, The Four Fundamental Concepts of Psycho-Analysis (London 1994) p. xxii
    ^David Macey，"引言"，雅克-拉康，《精神分析的四个基本概念》（伦敦，1994 年），第 11 页。二十二
  41. ^ Lacan, "Of Structure as an Inmixing of an Otherness Prerequisite to Any Subject Whatever". In The Languages of Criticism and the Sciences of Man: The Structuralist Controversy, ed. R. Macksey & E. Donato, Baltimore & London, Johns Hopkins University Press, 1970, 186--195
    ^拉康，"结构作为任何主题的他者先决条件的混合"。在《批评的语言和人类科学：结构主义的争议》中，编辑。 R. Macksey 和 E. Donato，巴尔的摩和伦敦，约翰霍普金斯大学出版社，1970 年，186--195
  42. ^ Sigmund Freud, On Metapsychology (Penguin 1984) p. 207
    ^西格蒙德-弗洛伊德，《论元心理学》（Penguin 1984），第 14 页。 207
  43. ^ *"The Dead Mother: The Work of André Green (Book Review)". apadivisions.org. Retrieved 21 May 2019.*
    ^ "死去的母亲：安德烈-格林的作品（书评）"。 apadivisions.org。检索于 2019 年 21 May 。
  44. ^ Lacan, J., "Some Reflections on the Ego" in Écrits
    ^Lacan, J.，《关于自我的一些反思》，载于《Écrits》
  45. ^ 跳转到：^a^ ^b^ ^c^ ^d^ ^e^ ^f^ ^g^ *Evans, D. (1996). An Introductory Dictionary of Lacanian Psychoanalysis. Routledge. ISBN 978-0-415-13522-1.
    埃文斯，D.（1996）。拉康精神分析入门词典。劳特利奇。 ISBN 978-0-415-13522-1。*
  46. ^ Lacan, J., "La relation d'objet" in Écrits.
    ^Lacan, J.，"La relation d'object"，载于 Écrits。
  47. ^ Lacan, J., "The Mirror Stage as Formative of the Function of the I", in Écrits: a selection, London, Routledge Classics, 2001; p. 5
    ^Lacan, J.，"镜子阶段作为自我功能的形成"，《Écrits：选集》，伦敦，Routledge Classics，2001 年； p。 5
  48. ^ Lacan, Tenth Seminar, "L'angoisse," 1962--1963
    ^拉康，第十次研讨会，"L'angoisse"，1962-1963
  49. ^ 跳转到：^a^ ^b^ ^c^ ^d^ Lacan, J., The Seminar of Jacques Lacan: Book II: The Ego in Freud's Theory and in the Technique of Psychoanalysis 1954--1955 (W. W. Norton & Company, 1991), ISBN 978-0-393-30709-2
    拉康，J.，雅克-拉康研讨会：第二册：弗洛伊德理论和精神分析技术中的自我 1954-1955（W. W. Norton & Company，1991），ISBN 978-0-393-30709-2
  50. ^ Schema L in The Seminar. Book II. The Ego in Freud's Theory and in the Technique of Psychoanalysis.
    ^研讨会中的模式 L。第二册。弗洛伊德理论和精神分析技术中的自我。
  51. ^ Dylan Evans, An Introductory Dictionary of Lacanian Psychoanalysis (London: Routledge, 1996), p. 133; translation modified.
    ^Dylan Evans，《拉康精神分析导论词典》（伦敦：Routledge，1996），第 17 页。 133；翻译已修改。
  52. ^ Lacan, J., "The Seminar. Book III. The Psychoses, 1955--1956," translated by Russell Grigg (New York: W. W. Norton & Company, 1997)
    ^Lacan, J.，"The Seminar. Book III. The Psychoses, 1955--1956"，Russell Grigg 翻译（纽约：W. W. Norton & Company，1997 年）
  53. ^ Lacan, J., Le séminaire. Livre VIII: Le transfert, 1960--1961. ed. Jacques-Alain Miller (Paris: Seuil, 1994).
    ^拉康，J.，研讨会。第八卷：转移，1960-1961。编辑。雅克-阿兰-米勒（巴黎：Seuil，1994）。
  54. ^ Lacan, J., "Seminar on 'The Purloined Letter'" in Écrits.
    ^Lacan, J.，《关于'失窃的信'的研讨会》，载于《Écrits》。
  55. ^ Lacan, J., "The Agency of the Letter in the Unconscious" in Écrits and Seminar V: Les formations de l'inconscient
    ^Lacan, J.，《无意识中字母的作用》，载于文献和研讨会 V：Les Formations de l'inconscient
  56. ^ Gallop, Jane, Reading Lacan. Ithaca: Cornell University Press, 1985
    ^简-盖洛普，读拉康。伊萨卡：康奈尔大学出版社，1985
  57. ^ Elizabeth A. Grosz, Jacques Lacan: A Feminist Introduction
    ^伊丽莎白-A-格罗兹、雅克-拉康：女权主义简介
  58. ^ Irigary, Luce, This Sex Which Is Not One 1977 (Eng. trans. 1985)
  59. ^ Derrida, Jacques, Dissemination (1983)
    ^雅克-德里达，《传播》（1983）
  60. ^ Butler, Judith. Bodies That Matter: On the Discursive Limits of "Sex" (1993)
    ^巴特勒，朱迪思。重要的身体：论"性"的话语限制（1993）
  61. ^ *Bailly, Lionel (1 December 2012). Lacan: A Beginner's Guide. Oneworld Publications. ISBN 978-1-78074-162-8.*
    ^莱昂内尔-贝利（2012 年 12 月 1 日）。拉康：初学者指南。寰宇一家出版物。 ISBN 978-1-78074-162-8。
  62. ^ Lacan, Seminar III: The Psychoses.
    ^拉康，研讨会三：精神病。
  63. ^ Écrits, "The Directions of the Treatment."
    ^Écrits，"治疗方向"。
  64. ^ 跳转到：^a^ ^b^ Lacan, J. Seminar XI: The Four Fundamental Concepts of Psychoanalysis.
    拉康，J. 第十一期研讨会：精神分析的四个基本概念。
  65. ^ Lacan, J., "The Function and Field of Speech and Language in Psychoanalysis" in Écrits.
    ^Lacan, J.，《精神分析中言语和语言的功能和领域》，载于《精神分析》。
  66. ^ The term used by Rabelais is not sinthome but symptomates: "Amis, respondit Pantagruel, à tous les doubtes et questions par vous proposées compete une seule solution, et à tous telz symptomates et accidents une seule medicine." (François Rabelais, Les Cinq Livres, La Pochothèque, 1994, p. 1193)
    ^拉伯雷使用的术语不是"sinthome"，而是"症状"："朋友们，庞大固埃回答说，对于你提出的所有疑虑和问题，只有一种解决方案，对于所有此类症状和事故，只有一种药物。" （弗朗索瓦-拉伯雷，《五本书》，La Pochothèque，1994 年，第 1193 页）
  67. ^ Macey, David, "On the subject of Lacan" in Psychoanalysis in Contexts: Paths between Theory and Modern Culture (London: Routledge 1995).
    ^Macey, David，"关于拉康的主题"，《精神分析背景：理论与现代文化之间的路径》（伦敦：Routledge 1995）。
  68. ^ Fink, Bruce, The Lacanian Subject: Between Language and Jouissance (Princeton University Press, 1996), ISBN 978-0-691-01589-7
    ^布鲁斯-芬克，《拉康的主题：语言与享乐之间》（普林斯顿大学出版社，1996 年），ISBN 978-0-691-01589-7
  69. ^ Lacan, J., The Seminar of Jacques Lacan: Book I: Freud's Papers on Technique 1953--1954(W. W. Norton & Company, 1988), ISBN 978-0-393-30697-2
    ^Lacan, J.，雅克-拉康研讨会：第一册：弗洛伊德关于技术的论文 1953--1954（W. W. Norton & Company，1988），ISBN 978-0-393-30697-2
  70. ^ Lacan, J., The Seminar of Jacques Lacan: Book II: The Ego in Freud's Theory and in the Technique of Psychoanalysis 1954--1955(W. W. Norton & Company, 1988), ISBN 978-0-393-30709-2
    ^Lacan, J.，雅克-拉康研讨会：第二册：弗洛伊德理论和精神分析技术中的自我 1954--1955（W. W. Norton & Company，1988），ISBN 978-0-393-30709-2
  71. ^ Lacan, J., "The Direction of the Treatment and the Principles of Its Powers" in Écrits: A Selection translated by Bruce Fink (W. W. Norton & Company, 2004), ISBN 978-0393325287
    ^Lacan, J.，《治疗的方向及其力量的原则》，收录于布鲁斯-芬克翻译的选集（W. W. Norton & Company，2004 年），ISBN 978-0393325287
  72. ^ 跳转到：^a^ ^b^ Lacan, J., "The Signification of the Phallus" in Écrits
    拉康，J.，"阳具的意义"，载于文献
  73. ^ Žižek, Slavoj, The Plague of Fantasies (London: Verso 1997), p. 39.
    ^齐泽克，斯拉沃伊，《幻想中的瘟疫》（伦敦：Verso 1997），第 17 页。 39.
  74. ^ Lacan, J. The Seminar: Book XI. The Four Fundamental Concepts of Psychoanalysis, 1964 (W. W. Norton & Company, 1998), ISBN 978-0393317756
    ^Lacan, J. 研讨会：第十一册。精神分析的四个基本概念，1964 年（W. W. Norton & Company，1998），ISBN 978-0393317756
  75. ^ Kojève, Alexandre, Introduction to the Reading of Hegel, translated by James H. Nichols Jr. (New York: Basic Books 1969), p. 39.
    ^Kojève, Alexandre，《黑格尔阅读简介》，小詹姆斯-H-尼科尔斯翻译（纽约：Basic Books 1969），第 17 页。 39.
  76. ^ Lacan, J., Écrits: A Selection translated by Bruce Fink (W. W. Norton & Company, 2004), ISBN 978-0393325287
    ^Lacan, J.，Écrits：Bruce Fink 翻译的选集（W. W. Norton & Company，2004 年），ISBN 978-0393325287
  77. ^ Lacan, J. The Seminar: Book VII. The Ethics of Psychoanalysis, 1959--1960 (W. W. Norton & Company, 1997), ISBN 978-0393316131
    ^Lacan, J. 研讨会：第七册。精神分析伦理学，1959-1960（W.W. Norton & Company，1997），ISBN 978-0393316131
  78. ^ Lacan, J., "The Instance of the Letter in the Unconscious, or Reason since Freud" in Écrits: A Selection translated by Bruce Fink (W. W. Norton & Company, 2004), ISBN 978-0393325287
    ^Lacan, J.，《无意识中的字母实例，或弗洛伊德以来的理性》，布鲁斯-芬克翻译的《编辑选集》（W. W. Norton & Company，2004），ISBN 978-0393325287
  79. ^ Lacan, J. Le Séminaire: Livre IV. La relation d'objet, 1956--1957 ed. Jacques-Alain Miller (Paris; Seuil, 1994)
    ^Lacan, J. 研讨会：第四册。客体关系，1956-1957 编辑。雅克-阿兰-米勒（巴黎；苏伊尔，1994 年）
  80. ^ 跳转到：^a^ ^b^ ^c^ ^d^ ^e^ The Seminar, Book XI. The Four Fundamental Concepts of Psychoanalysis
    研讨会，第 XI 册。精神分析的四个基本概念
  81. ^ Freud, Three Essays on the Theory of Sexuality, S.E. VII
    ^弗洛伊德，性理论三篇论文，S.E.七
  82. ^ Freud, Beyond the Pleasure Principle, S.E. XVIII
    ^弗洛伊德，《超越快乐原则》，S.E.十八
  83. ^ Position of the Unconscious, Ecrits
    ^无意识的位置，Ecrits
  84. ^ Slavoj Zizek, Looking Awry: An Introduction to Jacques Lacan Through Popular Culture
    ^Slavoj Zizek，《看起来歪了：通过流行文化介绍雅克-拉康》
  85. ^ Jacques Lacan, Ecrits: A Selection (London 1997) p. 58 and p. 121
    ^雅克-拉康，Ecrits：选集（伦敦，1997 年）第 14 页。 58和p。 121
  86. ^ Jacques-Alain Miller, "Microscopia", in Jacques Lacan, Television (London 1990) p. xxvii
    ^ 雅克-阿兰-米勒（Jacques-Alain Miller），《显微镜》，载于雅克-拉康，《电视》（伦敦，1990），第 11 页。二十七
  87. ^ Bruce Fink, The Lacanian Subject (Princeton 1997) p. 173
    ^布鲁斯-芬克，《拉康的主体》（普林斯顿 1997 年）第 14 页。 173
  88. ^ 跳转到：^a^ ^b^ Miller, p. xxvii 米勒，p。二十七
  89. ^ Seminar XXI, quoted in Juliet Mitchell and Jacqueline Rose eds., Feminine Sexuality (New York 1982) p. 51
    ^Seminar XXI，引自 Juliet Mitchell 和 Jacqueline Rose 编辑，Feminine Sexuality (New York 1982) p. 11。 51
  90. ^ Oliver Feltham, "Enjoy your Stay", in Justin Clemens/Russell Grigg, Jacques Lacan and the Other side of psychoanalysis (2006) p. 180
    ^Oliver Feltham，"享受您的住宿"，贾斯汀-克莱门斯/拉塞尔-格里格，雅克-拉康和精神分析的另一面（2006）第 14 页。 180
  91. ^ Thomas Kuhn, The Structure of Scientific Revolutions (London 1970) p. 175
    ^Thomas Kuhn，《科学革命的结构》（伦敦，1970 年），第 14 页。 175
  92. ^ John Forrester, 'Dead on Time: Lacan's Theory of Temporality' in: Forrester, The Seductions of Psychoanalysis: Freud, Lacan and Derrida Cambridge: C.U.P., pp. 169--218, 352--370
    ^John Forrester，《按时死亡：拉康的时间性理论》，载于：Forrester，《精神分析的诱惑：弗洛伊德、拉康和德里达》剑桥：C.U.P.，第 169--218 页、第 352--370 页
  93. ^ Janet Malcolm, Psychoanalysis: The Impossible Profession (London 1988) p. 4
    ^珍妮特-马尔科姆，《精神分析：不可能的职业》（伦敦，1988），第 11 页。 4
  94. ^ Jacques Lacan, Écrits: A Selection (London 1996) p. 99
    ^雅克-拉康，Écrits：选集（伦敦，1996 年）第 14 页。 99
  95. ^ 跳转到：^a^ ^b^ Bruce Fink, A Clinical Introduction to Lacananian Psychoanalysis: Theory and Technique (Newhaven: Harvard, 1996)
    Bruce Fink，《拉康精神分析的临床介绍：理论与技术》（纽黑文：哈佛大学，1996 年）
  96. ^ de Mijolla, Alain. "La scission de la Société Psychanalytique de Paris en 1953, quelques notes pour un rappel historique". Société Psychanalytique de Paris. Archived from the original on 16 December 2008. Retrieved 8 April 2010.
    ^德米乔拉，阿兰。 "1953 年巴黎精神分析学会的分裂，一些历史提醒的笔记"。巴黎精神分析学会。原始存档于 2008 年 12 月 16 日。检索于 2010 年 8 April 。
  97. ^ *Lacan, Jacques (4 July 1953). Letter to Rudolph Loewenstein. Vol. 40. p. 65. ISBN 978-0-262-75188-9.* {{[cite book](https://en.wikipedia.org/wiki/Template:Cite_book "Template:Cite book")}}: |journal= ignored (help)
    ^雅克-拉康（1953 年 7 月 4 日）。给鲁道夫-洛文斯坦的信。卷。 40页。 65.ISBN 978-0-262-75188-9。 {{[cite book](https://en.wikipedia.org/wiki/Template:Cite_book "Template:Cite book")}} ： |journal= 被忽略（帮助）
  98. ^ Mikkel Borch-Jacobsen, Lacan: The Absolute Master (1991) p. 120
    ^Mikkel Borch-Jacobsen，《拉康：绝对大师》(1991)，第 14 页。 120
  99. ^ Cornélius Castoriadis, in Roudinesco (1997) p. 386
    ^ Cornelius Castoriadis，载于 Roudinesco (1997)，第 11 页。第386章
  100. ^ Sherry Turkle, Psychoanalytic Politics: Freud's French Revolution (London 1978) p. 204
    ^ 雪莉-特克尔（Sherry Turkle），《精神分析政治：弗洛伊德的法国大革命》（伦敦，1978 年），第 11 页。 204
  101. ^ David Macey, "Introduction", Jacques Lacan, The Four Fundamental Concepts of Psycho-Analysis (London 1994) p. xiv and xxxv
    ^David Macey，"引言"，雅克-拉康，《精神分析的四个基本概念》（伦敦，1994 年），第 11 页。第十四和第三十五
  102. ^ R. Horacio Etchegoyen, The Fundamentals of Psychoanalytic Technique (London 2005) p. 677
    ^R。 Horacio Etchegoyen，《精神分析技术基础》（伦敦，2005 年）第 14 页。第677章
  103. ^ Michael Parsons, The Dove that Returns, the Dove that Vanishes (London 2000) pp. 16--17
    ^迈克尔-帕森斯，《归来的鸽子，消失的鸽子》（伦敦，2000年），第16-17页
  104. ^ Julia Kristeva, Intimate Revolt (New York 2002) p. 42
    ^朱莉娅-克里斯蒂娃（Julia Kristeva），《亲密的反抗》（纽约，2002），第 11 页。 42
  105. ^ 跳转到：^a^ ^b^ *Rabaté, Jean-Michel (2003), Rabaté, Jean-Michel (ed.), "Lacan's turn to Freud", The Cambridge Companion to Lacan, Cambridge Companions to Literature, Cambridge: Cambridge University Press, pp. 1--24, ISBN 978-0-521-80744-9, retrieved 26 May 2022
    Rabaté, Jean-Michel (2003)，Rabaté, Jean-Michel (ed.)，"拉康转向弗洛伊德"，《拉康剑桥伴侣》，《剑桥文学伴侣》，剑桥：剑桥大学出版社，第 1-24 页，ISBN 978-0-521-80744-9，检索于 2022 年 26 May*
  106. ^ Élisabeth Roudinesco, Jacques Lacan (Malden: Polity Press, 1999), 11, 89, 98, 435.
    ^ 伊丽莎白-鲁迪内斯科、雅克-拉康（Malden：Polity Press，1999），11、89、98、435。
  107. ^ Jacques Lacan, L'éthique de la psychanalyse: Séminaire VII (Paris : Seuil, 1986), 224-225.
    ^雅克-拉康，《精神分析伦理学：第七次研讨会》（巴黎：Seuil，1986），224-225。
  108. ^ Jacques Lacan, Le Triomphe de La Religion précédé de Discours aux Catholiques (Paris: Seuil, 2005), 65.
    ^雅克-拉康，《宗教的胜利先于天主教徒的话语》（巴黎：Seuil，2005），65。
  109. ^ Abdesselem Rechak, Le grand secret de la psychanalyse (Mandeure: self-published, 2020).
    ^Abdesselem Rechak，精神分析的伟大秘密（Mandeure：自行出版，2020）。
  110. ^ David Macey, "Introduction", Jacques Lacan, The Four Fundamental Concepts of Psycho-analysis (London 1994) p. x
    ^David Macey，"引言"，雅克-拉康，《精神分析的四个基本概念》（伦敦，1994 年），第 11 页。 X
  111. ^ Richard Stevens, Sigmund Freud: Examining the Essence of his Contribution (Basingstoke 2008) p. 191n
    ^理查德-史蒂文斯，西格蒙德-弗洛伊德：检验他的贡献的本质（Basingstoke 2008）第 19 页。 191n
  112. ^ Yannis Stavrakakis, Lacan and the Political (London: Routledge, 1999) pp. 5--6
    ^Yannis Stavrakakis，《拉康与政治》（伦敦：Routledge，1999），第 5-6 页
  113. ^ e.g. A Shining Affliction ISBN 978-0-14-024012-2
    ^例如闪亮的苦难 ISBN 978-0-14-024012-2
  114. ^ "Le 388".  ^ "Le 388"。
  115. ^ *Marta, Jan (1987). "Lacan and post-Structuralism". The American Journal of Psychoanalysis. 47 (1). Springer Science and Business Media LLC: 51--57. doi:10.1007/bf01252332. ISSN 0002-9548. PMID 2437811. S2CID 21435280.*
    ^玛尔塔，简（1987）。 "拉康与后结构主义"。美国精神分析杂志。 47（1）。施普林格科学与商业媒体有限责任公司：51-57。 DOI：10.1007/bf01252332。 ISSN 0002-9548。 PMID 2437811。S2CID 21435280。
  116. ^ *Lacan, Jacques (2001). Autres Ecrits [*Other Writings*] (in French). Seuil. ISBN 978-2020486477.*
    ^拉康，雅克（2001）。 Autres Ecrits [其他著作]（法语）。瑟伊尔。 ISBN 978-2020486477。
  117. ^ Onfray, Michel: "Erich Fromm et la psychanalyse humaniste" ("Erich Fromm and the humanist psychoanalysis"). Conference held in the Université populaire de Caen, transmitted on France Culture, 16 August 2011
    ^Onfray，米歇尔："Erich Fromm et la psychanalysis humaniste"（"埃里希-弗洛姆和人文主义精神分析"）。会议在卡昂大众大学举行，转播于法国文化，2011 年 8 月 16 日
  118. ^ 跳转到：^a^ ^b^ ^c^ *Roudinesco, Élisabeth (1993). Jacques Lacan: Esquisse d'une vie, histoire d'un système de pensée [*Sketch of a life, history of a system of thought*] (in French). Fayard. ISBN 978-2213031460.
    伊丽莎白-鲁迪内斯科 (1993)。雅克-拉康：Esquisse d'une vie, histoire d'un système de pensée [生活的草图，思想体系的历史]（法语）。法亚德. ISBN 978-2213031460。*
  119. ^ *Turkle, Sherry (1978). Psychoanalytic Politics: Freud's French Revolution. Basic Books. ISBN 978-0465066070. Retrieved 24 October 2023.*
    ^ 雪莉-特克尔 (1978)。精神分析政治：弗洛伊德的法国大革命。基础书籍。 ISBN 978-0465066070。检索于 24 October 2023 年。
  120. ^ *Lacan, Jacques (1977). "Ouverture de la section clinique" [Opening of the clinical section] (PDF). Ornicar? (in French) (9): 7--24. Retrieved 29 October 2023.*
    ^雅克-拉康（1977）。 "临床部分序曲"[临床部分开幕] (PDF)。奥尼卡？ （法语）（9）：7-24。检索于 29 October 2023 年。
  121. ^ Jacqueline Rose, On Not Being Able To Sleep: Psychoanalysis and the Modern World (London 2003) p. 176
    ^Jacqueline Rose，《论无法入睡：精神分析与现代世界》（伦敦，2003 年），第 11 页。 176
  122. ^ Philip Hill, Lacan for Beginners (London 1997) p. 8
    ^Philip Hill，《拉康初学者》（伦敦，1997 年），第 14 页。 8
  123. ^ Malcolm Bowie, Lacan (London 1991) pp. 6--7
    ^马尔科姆-鲍伊，拉康（伦敦，1991 年）第 6--7 页
  124. ^ Adam Phillips, On Flirtation (London, 1996), pp. 161--2.
    ^Adam Phillips，《论调情》（伦敦，1996 年），第 161--2 页。
  125. ^ *Borch-Jacobsen, Mikkel (2005). "Une Théorie Zéro" [A Zero Theory]. In Meyer, Catherine (ed.). Le livre noir de la psychanalyse [*The black boom of Psychoanalysis*] (in French). Les Arènes. pp. 228--323. ISBN 978-2912485885.*
    ^ Borch-Jacobsen, Mikkel (2005)。 "Une Théorie Zéro"[零理论]。在迈耶，凯瑟琳（编辑）。 Le livre noir de la psychanalysis [精神分析的黑色繁荣]（法语）。竞技场。第 228--323 页。 ISBN 978-2912485885。
  126. ^ *Godin, Jean-Guy (2001). Jacques Lacan, 5, rue de Lille [*Jacques Lacan, 5, Lille street*] (in French). Seuil. ISBN 978-2020121606.*
    ^让-盖伊-戈丁 (2001)。雅克-拉康，5，rue de Lille [雅克-拉康，里尔街 5 号]（法语）。瑟伊尔。 ISBN 978-2020121606。
  127. ^ *Onfray, Michel; Miller, Jacques-Alain (2010). "En finir avec Freud" [To be done with Freud]. Philosophie Magazine (in French) (36): 10--15. Sa morale relève d'un cynisme supérieur.*
    ^ 米歇尔-昂弗雷；雅克-阿兰-米勒 (2010)。 "En finir avec Freud" [与弗洛伊德一起完成]。哲学杂志（法文）（36）：10-15。士气与上层犬儒有关。
  128. ^ 跳转到：^a^ ^b^ ^c^ ^d^ *Onfray, Michel (2013). Les Freudiens hérétiques : Contre-histoire de la philosophie [*The heretic Freudians: Anti-History of Philosophy*] (in French). Vol. 8th. Éditions Grasset. ISBN 978-2246802686.
    米歇尔-翁弗雷 (2013)。 Les Freudiens hérétiques : Contre-histoire de la philosophie [异端弗洛伊德主义者：反哲学史]（法语）。卷。第八。格拉塞特版本。 ISBN 978-2246802686。*
  129. ^ *Rey, Pierre (2016) [1st pub. 1988]. Une saison chez Lacan [*A season at Lacan's*] (in French). Éditions Points. ISBN 978-2020121606.*
    ^Rey, Pierre (2016) [第 1 版。 1988]。 Une saison chez Lacan [拉康的一个季节]（法语）。版本点。 ISBN 978-2020121606。
  130. ^ *André, Jacques (2012). "Hommage à Jean Laplanche". Le Carnet Psy (in French). 6 (164): 58--61. Retrieved 29 October 2023. [Lacan] avait pu nuire à certains de ses analysants.*
    ^安德烈，雅克（2012）。 "向让-拉普兰什致敬"。 Le Carnet Psy（法文）。 6（164）：58-61。检索于 2023 年 29 October 。[拉康]可能伤害了他的一些分析者。
  131. ^ *Jeffries, Stuart (7 April 2018). "The selfish shrink: life with Jacques Lacan". The Spectator Australia. Retrieved 31 October 2023.*
    ^斯图尔特-杰弗里斯（2018 年 4 月 7 日）。 "自私的心理医生：雅克-拉康的生活"。澳大利亚观众报.检索于 31 October 2023 年。
  132. ^ *Tallis, Raymond (31 October 1997). "The Shrink from Hell". Times Higher Education. Retrieved 31 October 2023.*
    ^雷蒙德-塔利斯（1997 年 10 月 31 日）。 "来自地狱的收缩"。泰晤士高等教育。检索于 31 October 2023 年。
  133. ^ *Wolters, Eugene (8 October 2014). "French Philosopher Jacques Lacan Was Sort of a Dick". Vice. Retrieved 31 October 2023.*
    ^尤金-沃尔特斯（2014 年 10 月 8 日）。 "法国哲学家雅克-拉康是个混蛋"。副。检索于 31 October 2023 年。
  134. ^ *Willett, Cynthia (1998). Maternal Ethics and Other Slave Moralities. Routledge. ISBN 978-0415912105.*
    ^ 辛西娅-威利特 (1998)。母性伦理和其他奴隶道德。劳特利奇。 ISBN 978-0415912105。
  135. ^ *Butler, Judith (2006). Gender Trouble: Feminism and the Subversion of Identity. Routledge. ISBN 978-0415389556.*
    ^ 巴特勒，朱迪思（2006）。性别麻烦：女权主义与身份的颠覆。劳特利奇。 ISBN 978-0415389556。
  136. ^ *Irigaray, Luce (1985). Speculum of the Other Woman. Cornell University Press. ISBN 978-0801493300.*
    ^ 卢斯-伊里加雷 (1985)。另一个女人的窥器。康奈尔大学出版社。 ISBN 978-0801493300。
  137. ^ *Irigaray, Luce (2011). "Cosi Fan Tutti". Continental Aesthetics Reader.*
    ^卢斯-伊里加雷（2011）。 《Cosi Fan Tutti》。欧陆美学读本。
  138. ^ Jacqueline Rose, "Introduction -- II", in Juliet Mitchell and Jacqueline Rose, Feminine Sexuality (New York 1982) p. 56
    ^ 杰奎琳-罗斯，"引言 -- II"，载于朱丽叶-米切尔和杰奎琳-罗斯，《女性性行为》（纽约，1982 年）第 14 页。 56
  139. ^ *Hunt, Jamer Kennedy (1995). "Absence to presence: The life history of Sylvia [Bataille] Lacan (France)" (PDF). Rice Digital Scholarship. Retrieved 24 October 2020.*
    ^亨特，贾默-肯尼迪（1995）。 "从缺席到在场：西尔维娅-拉康（法国）的生活史"（PDF）。水稻数字奖学金。检索于 2020 年 24 October 。
  140. ^ 跳转到：^a^ ^b^ ^c^ ^d^ ^e^ ^f^ *Sokal, Alan; Bricmont, Jean (1998). Fashionable nonsense: postmodern intellectuals' abuse of science. New York: Picador USA. ISBN 0-312-20407-8. OCLC 39605994.
    索卡尔，艾伦；吉恩-布里克蒙 (1998)。流行的废话：后现代知识分子对科学的滥用。纽约：美国皮卡多。 ISBN 0-312-20407-8。 OCLC 39605994。*
  141. ^ *Lacan, Jacques (1 May 1970). "Of structure as an inmixing of an otherwise prerequisite to any subject whatsoever". In Macksey, Richard; Donato, Eugenio (eds.). The Languages of Criticism & the Sciences of Man: the Structuralist Controversy. Johns Hopkins University Press. pp. 186--200. ISBN 978-0801810473.*
    ^雅克-拉康（1970 年 5 月 1 日）。 "结构作为任何主题的其他先决条件的混合"。在麦克西，理查德；多纳托，尤金尼奥（编辑）。批评的语言与人类科学：结构主义的争议。约翰霍普金斯大学出版社。第 186--200 页。 ISBN 978-0801810473。
  142. ^ *Roustang, François (1986). "L'illusion lacanienne" [The Lacanian Delusion]. Lacan, de l'équivoque à l'impasse [*Lacan, from ambiguity to dead end*] (in French). Les Éditions de Minuit. pp. 100--110. ISBN 978-2707311085.*
    ^弗朗索瓦-鲁斯唐 (1986)。 "拉康的错觉"。拉康，从模糊到死胡同（法语）。 Les Éditions de Minuit。页数100--110。 ISBN 978-2707311085。
  143. ^ *Springer, Mike (28 June 2013). "Noam Chomsky Slams Žižek and Lacan: Empty 'Posturing'". Open Culture. Retrieved 31 August 2018.*
    ^迈克-施普林格（2013 年 6 月 28 日）。 "诺姆-乔姆斯基猛烈抨击齐泽克和拉康：空洞的'故作姿态'"。开放文化。检索于 2018 年 31 August 。
  144. ^ *Evans, Dylan (2005). "From Lacan to Darwin". In Jonathan Gottschall; David Sloan (eds.). The Literary Animal: Evolution and the Nature of Narrative. Evanston, Illinois: Northwestern University Press. pp. 38--55. CiteSeerX 10.1.1.305.690.*
    ^埃文斯，迪伦（2005）。 "从拉康到达尔文"。乔纳森-戈特查尔；大卫-斯隆（编）。文学动物：进化与叙事的本质。伊利诺伊州埃文斯顿：西北大学出版社。第 38-55 页。 CiteSeerX 10.1.1.305.690。
  145. ^ "The Cult of Lacan". Richardwebster.net. 14 June 1907. Archived from the original on 10 September 2002. Retrieved 18 June 2011.
    ^ "拉康崇拜"。理查德韦伯斯特.net。 1907 年 6 月 14 日。原始存档于 2002 年 9 月 10 日。2011 年检索 18 June 。
  146. ^ *Poole, Steven (10 December 2015). "Fools, Frauds and Firebrands by Roger Scruton review -- a demolition of socialist intellectuals". The Guardian.*
    ^史蒂文-普尔（2015 年 12 月 10 日）。 《罗杰-斯克鲁顿评论的《愚人、欺诈和煽动者》------对社会主义知识分子的毁灭》。守护者。

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