正是通过认同镜像，人类婴儿才首度开始建构其自我。即使当没有真实的镜子的时候，婴儿也会看到自己的行为被反映在对于某个成人或是另一孩子的模仿性姿态当中，这些模仿性姿态能够使他人起到镜像的作用。人类是完全受镜像所迷惑的，这就是想象界在主体身上产生效力的基本原因，同时也解释了人类为何会将其身体的这一形象技射到周围世界的所有其他对象之上。

婴儿对镜像的欣悦认同体现了自我的自恋结构，这种认同称为镜像认同。

此时婴儿的力比多朝向的是部分对象，主要表现为躯体的单独部分。

婴儿此时很快就意识到，如果他不能用言语表达其要求（demand），那么父母不会像以前那样满足他的需要（needs）。换句话说，当婴儿认识到父母对他的非言语要求不回应时，镜像时期就结束了。

自恋、侵凌

自恋同时具有爱欲性的特征与侵凌性的特征。

黑格尔的主奴辩证法：一个意识的存在需要另一个意识的证明。

自恋和侵凌性实质上是一回事，同样，爱与恨也是同一枚银币的两面。自恋即是对自我镜像的又爱又恨。

恨不是不爱，冷漠才是。

异化：自我

自我在镜像阶段中得以形成的过程，同时也是从象征秩序中的异化的开始。

自我乃是误认的产物，也是主体变得异化于其自身的场所，它代表着主体在象征秩序中的登记注册。

自我是人类想象能力的结果。

“我思故我在”的“我思”也是一种误认。

对象关系

对象关系只能局限在想象自恋的框架内，任何“对象”的对象化都必须以自我的被对象化为前提。

象征界

象征界是文化的领域，与自然的想象秩序相对立。想象界是以二元关系为特征的，而象征界则是以三元结构为特征的，因为主体间的关系总是以一个第三项（即大他者）为“中介”的。

象征秩序一旦出现，它便会创造出它始终都存在于那里的感觉，因此我们会发觉除了经由象征符号，我们绝对不可能推测出先于象征界之前存在的事物。

进入语言秩序后，主体用言语（象征化）的行为来预期对象的在场和缺席。

命名的本质是对物的在场的隐喻性替换，词语的在场是以物的不在场为代价的，是对物的谋杀。

主体进入语言秩序的时刻即是主体在象征界登记注册其欲望的时刻。

象征化体现为对物的谋杀，物的死亡（可死亡性）导致了主体欲望的永恒化。

主体通过象征性认同，认同了象征秩序（父法），同时主体变成了被阉割的主体。随着主体象征性认同的完成，主体进入象征界，被能指之网所捕获。

大他者：语言结构

人的精神世界是浸泡在语言环境之中，我们的言行思维，都是受语言环境的影响和支配并与之产生交互作用。人的潜意识结构，也具有类似语言的结构，而潜意识之所以具有这种类似语言的结构，正是人的精神世界浸泡在语言环境之中的结果。

实在界

创伤是由主体的回溯性构建形成的，或者是主体想象他者凝视造成了创伤。

实在界是一个悖论性的存在。

主体

主体是无意识的主体、分裂的主体。

主体是在他者之中，且要通过他者而存在的主体。

“我思故我在”拉康式改写：在我不在的地方，我思考，因而，在我不思考的地方，我在。

它“思”是无意识在“思”，是语言在“思”。主体是能指作用的产物，无意识在幼儿时期已基本完成，我“思”是自我形成后出现的现象，无意识的“思”早已存在。

主体的历史

主体的历史是被建构的，是被（自己）审查的，精神分析的任务就是找出无意识这个被封禁的一章。

需要、要求、欲望

在语言坏境下，主体（无意识地）将自己的思想向语言整形，并不得不使用那些不能完全表达自己需求的词语来言说自己。

象征化阉割是欲望的唯一原因。

欲望是不可能被满足的，其表现为欲望的再生产。

当主体将欲望锚定在某个具体对象（或能指）上时，主体获得的只不过是欲望被满足的幻象。

怀旧情结将主体与丢失的客体联系在一起，每一次寻找的努力都是因它而起。它为这重新寻找烙上一个不可能的重复，正因为被找回的客体不是也不会是同一个丢失的客体。它在主体——客体关系的中心设置了一种基本的张力，确保了所寻找（sought）的东西永远不会以与被发现（found）相同的方式被寻找到（sought）。

客体出现在寻回失去客体的过程中。客体永远是被重新找回的（rediscovered）的客体。

基本客体首先是一个缺失的客体，是主体想要重新发现的失去的客体。缺失是客体关系的核心。

在语言下，实在的客体转化为一个在场/缺席的客体，爱就是这种在场/缺席的客体的一个例子。

对象 a 被作为欲望的原因，永远追寻不到就是欲望的本质，对象 a 恰好是永远丢失的东西。所以被欲望的对象总是充当对象 a 的替代品。

主体从全能幻想的自足状态转入了语言维度，对象 a 也就遗落了，这是阉割的产物。于是人就成了欲望的主体，他将不断地尝试找回对象 a，或者说是找回“脐带”。

需要（needs）的不被满足，在主体的世界中引入了匮乏，儿童的象征化由此展开。

欲望理论

主体的欲望对象总是不可得的，所有努力都将宣告失败。无奈之下，主体只能尝试找一个替代对象，以应付力比多的投注要求。

语言其对匮乏的引入。

Lack is the basis of existence, and "existence" depends on "Lack" to exist.

匮乏是存在的基础，“存在”是依赖于“缺乏”而存在的。

Desire is constructed by language because of its inherent flaws.

欲望是被语言建构出来的，因为语言固有的缺陷。

For a child to want to be the object of his mother's desire, in the symbolic order, is to identify with the paternal Other. Once the Subject identifies with the Other, then his desire will naturally be the desire of the Other.

儿童想要成为母亲的欲望对象，在象征秩序中，就是去认同父性（大）他者，一旦主体与（大）他者相认同，那么他的欲望自然就是（大）他者的欲望了。

"You don't love me and you love something else, then I will become that thing to make you love me."

“你不爱我，你爱别的东西，那我就要成为那个东西，让你爱我。”

When Lacan said that the desire of the Subject is the desire of the Other, the premise is that the ego is alienated by the Other. Desire is the desire of unconscious. When the Subject enters the signifier game and identifies with the Other, his unconscious desire becomes the desire of the Other. Desire, is first attached to objects, and is now attached to speeches.

当拉康说主体的欲望就是他者的欲望的时候，其前提就是自我原本就是一个他人，只不过由于误认的作用。欲望是无意识的欲望，当主体进入能指游戏，认同了他者之后，其无意识的欲望就成了他者的欲望。欲望最初依附于对象，现在依附于言词。

Ternary Relation: Intervention of Phallus 三元关系：菲勒斯的介入

The phallus mentioned here is a signifier.

我们所说的菲勒斯是一个能指。

Members of the ternary relation: Mother, Subject, Phallus.

三元关系的成员：母亲、主体、菲勒斯。

As far as the dual relation between mother and child is concerned, the object of child's desire is not the mother herself, but the things the mother desires.

就母子二元关系来讲，儿童欲望的对象不是母亲本身，而是母亲欲望的东西。

The child desires to be what the mother desires, and this is the phallus.

孩子欲望成为母亲欲望的东西，这就是菲勒斯。

The mother's desires are not all directed toward the Subject, but some are always directed toward something outside the Subject, that is, the phallus.

母亲的欲望不全指向主体，总会有一部分指向主体之外的东西，即菲勒斯。

In other words, the Subject will always find that part of the mother's desire points to something outside him, and the Subject then constructs the phallus.

或者说，主体总是会发现母亲欲望的一部分指向主体之外的东西，主体便构建出菲勒斯。

The Subject realizes that he is not entirely identical with the mother's desires.

主体意识到自身并不完全等同于母亲的欲望。

The phallus will become an object promised to the Subject to possess in the future, that is, the object of a contract.

菲勒斯将会成为许诺给主体在将来能够拥有的对象，即一种契约的对象。

This promise means that what will be returned in the future is what was originally taken away, and therefore, adopting a sexual position means that the Subject must first experience some kind of original loss.

这种许诺意味着将来被归还的东西是原初就被拿走的东西，因而，采取一种性别位置就意味着主体得先经历某种原初丧失。

The phallus then becomes a symbol of presence and absence.

菲勒斯就成为在场与缺席的象征。

Anxiety 焦虑

The child realizes that he cannot fully satisfy the mother's desire, which makes the child anxious in front of the mother's desire.

孩子意识到自己并不能完全满足母亲的欲望，这让孩子在母亲的欲望面前焦虑不已。

Lacan links Anxiety to his concept of the Real, referring to a traumatic element that is always outside the Symbolic and therefore lacks any possible mediation.

拉康把焦虑链接于他的实在界概念，指始终处在象征界之外且因此缺乏任何可能中介的一个创伤性元素。

An essential object that is no longer any object, marks the end of all discourse and the failure of all categories, is the perfect object for anxiety, that is, object a.

不再是任何对象的一个本质性对象，标志着所有话语的终结与一切范畴的失败，是焦虑的绝佳对象，即对象 a。

In his analysis of the case of Little Hans, Lacan pointed out that Anxiety occurs when the Subject is uncertain between the imagined pre-Oedipal triangle and the Oedipal quadruple. It was at this point that Hans felt the actual penis during the child's masturbation. Anxiety arises because he can now weigh what he is endeared to by his mother (i.e., his position as an imaginary phallus) against what he actually has to deliver (i.e., his insignificant, real organ). Anxiety arises precisely because the Subject is suspended between a moment when he no longer knows where he is and a future in which he can no longer find himself again. It would have been possible for Hans to be rescued from this Anxiety by the castrating intervention of his real father, but this did not happen. His father failed to intervene to separate Hans from his mother, so Hans developed a phobia as an alternative to such intervention. What emerges again from Lacan's account of Little Hans is that it is not the separation from the mother that causes Anxiety, but the failure to separate from the mother. Therefore, far from being the primary source of anxiety, castration is actually what rescues the Subject from Anxiety.

拉康在其有关小汉斯个案的分析中指出，焦虑发生在当主体于想象的前俄狄浦斯三角与俄狄浦斯四元组之间游移不定的时刻上。正是在此一结点上，汉斯在幼儿手淫中感受到了其实在的阴茎。焦虑之所以产生，便是因为他如今可以衡量他因之而得到母亲喜爱的那个东西（即他作为想象的阳具的位置）与他实际上不得不交付的那个东西（即他无足轻重的实在的器官）之间的差异。焦虑恰恰是因为主体被悬搁在了他不再知道自己置身于何地的时刻与他再也无法重新寻回其自身的未来之间。借由实在的父亲的阉割性干预，汉斯便有可能从此种焦虑中被解救出来，然而这却并未发生，父亲未能干预进来以便使汉斯同其母亲相分离，故而汉斯便发展出一种恐怖症，来作为对于此种干预的替代。从拉康有关小汉斯的说明中再度显现出来的是，引起焦虑的并非是与母亲的分离，而是与母亲分离的失败。因此，阉割非但不是焦虑的首要来源，反而实际上是把主体从焦虑当中解救出来的东西。

The Relation between Anxiety and Dsire 焦虑与欲望之间的关系

Desire is a remedy for Anxiety, something more bearable than Anxiety itself.

欲望是对于焦虑的一种补救，是比焦虑本身更易于承受的某种东西。

焦虑并非没有对象，它只是涉及一种不同类型的对象，一种无法像所有其他的对象那样以同样的方式来加以象征化的对象。这一对象即是对象 a，即欲望的对象因，而焦虑则发生于当某种事物出现在这个对象的位置上的时候。

Anxiety occurs when the Subject faces the desire of the Other but does not know what kind of object he is relative to that desire.

当主体面对着大他者的欲望，却不知道自己相对于那一欲望而言是怎样的对象的时候，焦虑便会发生。

Oedipus, Name of the Father: Castration 俄狄浦斯、以父之名：阉割

拉康把阉割确定为“对象缺失”的三种形式之一，其他两种形式是挫折与剥夺。与挫折（即一个实在的对象的想象性缺失）和剥夺（即一个象征的对象的实存性缺失）不同，阉割被拉康定义为一个想象的对象的象征性缺失；阉割并非是针对作为一个实在性器官的阴茎，而是针对想象的阳具。拉康有关阉割情结的说明，因而便脱离了简单的生物学或者解剖学的维度：“它不能通过还原为任何生物学的给定来解决。”

The Oedipal period is divided into three "times":

俄狄浦斯期划分为三个“时间”：

Previously, the child and mother were in a perfect dual relation.
Now, the child discovers (constructs) that the mother desires something beyond himself.
Finally, through the combined effects of imaginary and language, the child (is forced to) accept the symbolic phallus (the father), thereby achieving a castration of himself.

以前，孩子和母亲处于完满的二元关系中。
现在，孩子发觉（构建出）母亲欲望着某种超出他自身之外的某种东西。
最后，通过想象和语言的共同作用，孩子（被迫）接受象征的阳具（父亲），从而实现了对自身的阉割。

As a member of the symbolic order, the Mother has internalized the Father's law and can act the prohibitions of the father's law.

母亲作为象征秩序中的一员，已经把父法内化了，可以代行父法的禁令。

The way in which the Mother expresses to her child that she has desires beyond the child is important for the development of the Subject (whether actively or unconsciously by the mother).

母亲如何向孩子表示出“她的欲望超出了孩子”的方式对于主体的发展很重要（无论是母亲主动地还是无意识地）。

When the Subject gives up to become the object that his Mother desired, the Subject also gives up a certain kind of "enjoyment", which the Subject will never regain no matter how hard he tries.

当主体放弃了想要作为母亲的欲望对象时，主体也就放弃了某种“享乐”，此种享乐是主体无论怎么努力都不会重新获得的。

The child is aware not only of his own castration but also of his Mother's. Both forms of castration present the subject with tow choices: either accept castration or reject (disavow) castration. Lacan believes that only by accepting (or "bearing") castration can the Subject reach a certain degree of mental normality (neurosis); in other words, the bearing of castration has a certain "normalizing effect."

孩子不仅能意识到对自身的阉割，也能意识到对母亲的阉割。此两种形式的阉割给主体呈现了两种选择：要么接受阉割，要么拒绝（拒认）阉割。拉康认为，只有通过接受（或是“承担”）阉割，主体才能抵达某种程度的精神正常（神经症）；换句话说，对阉割的承担具有某种“正常化的效果”。

Forced by the Father's law, the child identifies with the father's law, which marks the Subject's entry into the Symbolic, which marks the Subject's lack of the imaginary phallus and his pursuit of the symbolic phallus, thus entering the metonymic chain of desire.

迫于父法，孩子认同父法，标志着主体进入象征界，标志着主体想象菲勒斯的匮乏，转而追求象征菲勒斯，从而进入欲望的转喻性链条。

Through symbolic castration, the child was rescued from anxiety. it delivers to the child a signifier that mediates the relation between him and Mother, and it is at the same time a source of vicarious satisfaction (desire).

通过象征性的阉割，把孩子从焦虑中拯救出来。它向孩子传递了一个能指，这个能指可以中介孩子和母亲之间的关系，同时也是替代性满足（欲望）的来源。

Trauma 创伤

Trauma works through the symbolization of the trauma itself (retrospectively constructed through language), which gives a significance to the traumatic event through the gaze of the other, which is often the other related to the subject's desire.

创伤是通过对创伤本身进行符号化（通过语言进行回溯性建构）之后发挥作用的，它通过他者凝视赋予创伤事件以意义，这个他者往往是与主体欲望有关的他者。

Enjoyment 享乐

The Structure of the Subject 主体的结构

One of the most basic axioms of psychoanalysis is that the structure of the Subject is determined by his experiences during the first few years of his life. Although it is unclear how long this critical period will last, it is generally believed that after this critical period, the structure of the Subject is permanently fixed and cannot be changed.

精神分析最基本的公理之一，即主体的结构是由他在生命最初几年中的经验所决定的。尽管人们现在尚不清楚这个关键期会持续多久，但是大家都认为在此关键期之后，主体的结构就会永远固定且无法改变。

The types of reactions to castration can be divided into three main structures:

Repression -> Neurosis
Disavowal -> Perversion
Exclusion -> Mental illness

对阉割的反应类型可分出三种主体结构：

压抑 -> 神经症
拒认 -> 性倒错
排除 -> 精神病

Neurosis 神经症

That is, "most people". Accepting castration and repressing desires. neurotics can only have Philos enjoyment.

即“大多数人”。接受阉割，压抑欲望，只能做到菲勒斯享乐。

Finally identified with the Father's law and shifted his identification from the Mother to the Father.

最终认同了父法，把对母亲的认同转向了父亲。

Obsession 强迫症

The obsessive-compulsive Subject often manifests as a subject who is phallicly invested as the object of maternal desire. As we have seen, this is why OCD is thought to have a nostalgic tendency to be a phallus.

强迫症主体常体现为这样一个主体，即他被阳具性地投注为母亲欲望的客体。如我们所见，这就是为何强迫症被认为对成为阳具有着一种怀旧性倾向。

This investment inevitably causes the child to develop an extremely precocious concept of understanding himself as an object in which the Mother can find something that she cannot find in the Father. Here we encounter an inflection point in the Oedipal dialectic, the transition from being a phallus to having a phallus.

这种投注必然使得儿童发展出一种极为早熟的概念，即将自己理解为一个客体，母亲可以在这个客体身上找到从父亲那里得不到的东西。在此，我们遇到了俄狄浦斯辩证的一个拐点，即从成为阳具到拥有阳具的过渡。

Something very important needs to be pointed out in the maternal discourse, namely that the object of Mother's desire is clearly dependent on the Father, in order to move the child toward the phallic dimension. If the maternal discourse convey ambiguity about the location of her desires, the child will establish for himself a system in which it is he who fully satisfies this desire. This is a critical point in the formation of Obsession structures.

母性话语中一些很重要的事物需要被指代出来，即母亲欲望的客体明显依赖于父亲，这样才可以让儿童走向拥有阳具这一维度。倘若母亲的话语传递出有关她欲望定位的模糊性，那么儿童就会自已建立起一个体系，在其中，正是他自已完全满足了这种欲望。这是强迫结构形成的一个关键点。

The obsessive subject becomes the object of investment, and this investment makes him believe that he is the child who is favored and given special attention. This specialness is only to make up for the lack of satisfaction of the mother's desire. This compensation will still lead to continued phallic identification, but the child is still logically directed to the Father's law by the mother's discourse (where her desires are inscribed).

强迫症主体成了被投注的客体，这种投注使得他相信，自己是那个受偏爱的、特殊关照的孩子。这种特殊只是为了填补母亲欲望满足中的缺失，这种弥补仍旧会导致持续的阳具性认同，然而儿童在逻辑上仍然被母亲的话语（在此铭刻出了她的欲望）导向了父法。

The mother pointed out to the child early on that her desires were not fully satisfied, and it was this signifier of dissatisfaction that led the child to have a special spiritual experience that felt like a temptation. In this dual relation, it is obviously the mother who stimulates and maintains the child's erotic pleasure in the process of taking care of the child's physical needs. The child cannot help but become a passive object of temptation. He is thus captured in this enjoyment, and because the mother's dissatisfaction of desire is directed toward him, this passive temptation is intensified, and the resulting enjoyment is experienced as a sexual violation. The child has no choice but to experience this pleasure as a participant, participating in the mother's special enjoyment.

母亲在早期向儿童意指出，她的欲望是没有被完全满足的，正是这种不满的能指导致了儿童怀有一种特殊的精神体验，这种体验感觉上像是一种诱惑。在这种二元关系中，显然是母亲在照顾儿童的身体需要的过程中，刺激并维持了儿童的情欲快感。儿童不禁成了诱惑的一个被动性客体。于是他便被捕获进了这种享乐当中，因为母亲欲望的不满足是意指向他的，这种被动的诱惑便会得以加强，由此产生的享乐会被体验为一种性侵犯。儿童别无选择，只能作为一个参与者去体验这种快感，参与到母亲的特殊享乐中。

This passivity with regard to sexual pleasure is one of the main features of obsessive-compulsive neurosis, through which the Subject nostalgically arouses his phallic sexual identification. In fact, it is precisely because of this passive phallic tendency that the child destined to become obsessive-compulsive disorder initiates the transition from being a phallus to having a phallus.

这种有关性快感的被动性就是强迫神经症的最主要特征之一，主体通过这种被动性来怀旧式地激起他的阳具性认同。事实上，正是由于这种被动的阳具性倾向，这个注定成为强迫症的儿童开启了从成为阳具到拥有阳具的过渡。

The child must experience that the transition from becoming to having is problematic because in phallic identification he is blocked by the intrusion of the Father. This gives rise to two basic structural features: on the one hand, obsessive-compulsive neurosis is always characterized by an overbearing need; on the other hand, obsessive-compulsive neurosis is always stricken by a weakness in expressing demands.

儿童必然体验到，成为到拥有的过渡是有问题的，因为在阳具认同中，他被父亲的侵入所阻碍了。这使得两种基本的结构特征得以形成：一方面，强迫神经症总是有一种专横需要的特点；另一方面，强迫神经症总是由于在表达要求上显得软弱而受到打击。

Obsessive-compulsive disorder is a complete inability to tolerate loss, and this will be obvious in all aspects of daily life. The contradiction between phallic nostalgia and the loss caused by castration places OCD in a specific structural position in relation to the father.

强迫症完全不能忍受丧失，这一点会很明显地体现在日常生活的各个方面。阳具性的怀旧和阉割带来的丧失，此两者之间的矛盾让强迫症处在一个与父亲有关的特定结构位置上。

Another typical manifestation of obsessive-compulsive disorder is transgression.

强迫症的另一个典型表现就在于僭越。

The disguise of the obsessive-compulsive disorder subject's transgression: instead of practicing the transgression, he emphasizes compliance with moral laws.

强迫症主体僭越的伪装：不去实践僭越，转而强调遵守道德律法。

The Subject with obsessive-compulsive disorder always maintains the phallus signifier of the Other, because the Subject is trapped in the anxiety of whether he can become the mother's imaginary phallus or not, and the Subject has no real "father" to intervene in the struggle for the mother (or in other words the Subject always wants to be the mother's phallus), but it is impossible for the Subject to truly become the mother's imaginary phallus, so the Subject needs to maintain a triadic structure and construct a "Father" at the imaginary (symbolic?) level, and maintain his laws.

强迫症主体总是维护大他者的菲勒斯能指，因为主体困囿于能否成为母亲的想象菲勒斯的焦虑，且主体没有实在层面的“父亲”介入对母亲的争夺（或者说主体总是想要成为母亲的菲勒斯），但是主体根本就不可能真正成为母亲的想象菲勒斯，所以主体需要维护一个三元结构，在想象（象征？）层面构建一个“父亲”，并维护其规则。

If the mother conveys an ambiguous positioning of her desires, the child may establish a system in which it is the child who can fully satisfy the mother's desires.

如果母亲传递出有关她欲望的模糊性定位，那么儿童可能建立起一个体系，在这个体系中，这是儿童自己能完全满足母亲的欲望。

One of the characteristics of obsessive-compulsive disorder is that the Subject has a nostalgic tendency to become the signifier of phallus, that is, he longs for someone to desire him and someone to love him. The subject enjoys pleasure through an inverted sexual experience experienced as passivity.

强迫症的一个特征是主体有成为菲勒斯能指的怀旧式倾向，即渴望有人来欲望自己，有人来爱自己。主体会通过一种倒转的、体验为被动的性体验来享乐。

The obsessive-compulsive subject is a condemning subject, blaming some of his former pleasures in childhood sexual activity. Seduction plays an important role in childhood sexual activity, but it is the sexual assault that follows seduction that really matters. The obsessive-compulsive disorder subject has an explicit fantasy of being raped, namely the "nurse drama."

强迫症主体是一个谴责的主体，谴责一些自己以前的童年时性活动带来的快感。在童年时性活动中，诱惑是重要的角色，但真正重要的是诱惑后的性侵犯。强迫症主体有一个明显的被强奸幻想，即“护士剧情”。

The obsessive-compulsive subject tends toward a kind of "romantic captivity" in a romantic relation, possessing a living object in order to turn it into a "dead" object. Because the Subject cannot tolerate the object of desire desiring other objects.

强迫症主体在爱恋关系中倾向于一种“浪漫的囚禁”，占有一个活着的客体，以便将其变成一个“死去”的客体。因为主体不能忍受欲望客体欲望着其他客体。

The more the Subject with obsessive-compulsive disorder wants to completely become the object of desire of the other, the more it becomes clear that the Subject cannot fully satisfy the desire of the other.

强迫症主体越是想完全成为他者的欲望客体，越是显出主体无法完全满足他者的欲望。

Hysteria 癔症

For the hysterical subject, the question is: what is a woman and how to realize femininity.

对于癔症主体，问题就是：何为女性，如何去实现女性特质。

The hysterical Subject alienates his own desires for the desires of others, manifesting himself in the service of others.

癔症主体为了他者的欲望而异化自身的欲望，表现为让自己为他者服务。

Hysterical contempt: using the fact that oneself does not possess the phallic signifier to despise the other who possesses the phallic signifier, "Without me, you are nothing", thereby acknowledging that the other does indeed possess the phallic signifier. This can be seen as a structure similar to perversion, but it is actually very different.

癔症性蔑视：以自身不拥有菲勒斯能指的事实，来蔑视拥有菲勒斯能指的他者，“没有我，你什么都不是”，从而承认他者确实是拥有菲勒斯能指。这能看到类似于倒错的结构，但这其实有很大不同。

Female hysteria "pretends" to be a "man"; while male hysteria fantasizes about having no phallic signifier through "non-phallic" (impotent) behavior.

女性癔症“假装”自己是一个“男人”；男性癔症通过“非菲勒斯”（性无能）行为来幻想自己没有菲勒斯能指。

The hysterical Subject realizes the "surrender" to the phallic signifier in the imaginary dimension.

癔症主体在想象维度实现了向菲勒斯能指的“投降”。

The hysterical Subject imagines himself as a worthless object, and behind this imagination is a huge imaginary narcissistic wound.

癔症主体把自己想象为一个不值一文的客体，这种想象的背后是一个巨大的想象性自恋伤口。

The hysterical Subject always accuses and challenges the phallic signifier of the Other, because he is himself castrated by the phallic signifier.

癔症主体总是指责挑战大他者的菲勒斯能指，因为其自身也是被菲勒斯能指所阉割的。

Obsessive-compulsive neurosis concerns questions about the Subject's existence, while hysteria concerns questions about the sexual position of the Subject. The question can be phrased in terms of "Am I a man or a woman?" or, more precisely, in terms of "What is a woman?" This is true for both male and female hysterics. Lacan thus reaffirms the ancient view that there is a close connection between hysteria and femininity. In fact, most patients with hysteria are women, and most patients with obsessive-compulsive neurosis are men.

强迫型神经症涉及有关主体存在的问题，而癔症则关系有关主体性别位置的问题。这个问题可以用“我是男人还是女人？”的措辞来表达，或者更确切地说，用“什么是一个女人？”的措辞来表达。这对于男性与女性的癔症患者而言皆是如此。拉康因而重申了在癔症与女性特质之间存在着一种密切联系的古老观点。实际上，大多数的癔症患者都是女人，正姐大多数的强迫型神经症患者都是男人。

The question of the father's phallic ownership is the moment when the logic of hysterical desire comes into play. The father must give evidence for this attribution, and the entire desire economy of hysteria is consumed in the symptomatic test of "giving evidence."

父亲的阳具归属问题是癔症欲望逻辑开始运转的时刻。父亲必须为这种归属给出证据，癔症的整个欲望经济都在对“给出证据”的症状性测试中被消耗了。

Phobia 恐惧症

The child is faced with a basic and very important choice: keep trying to be the phallus of the mother's imagination, or give up the game altogether. If the latter is chosen, the child acquires a new signifier: the name of the Father, which allows for the reorganization of experiences, the reconfiguration of imagined relations, and the suppression of traumatic anxieties that would otherwise prevent the child completely enter the common Symbolic. The intervention of the real father thus opens up the possibility of a relation with the symbolic father, the Other.

孩子面临着一个基本的和非常重要的选择：继续尝试成为母亲想象中的菲勒斯，或者完全放弃这场游戏。如果选择后者，孩子会得到一个新的能指：父之名，这将允许孩子对经历进行重新组织、对想象关系的重新配置，以及对创伤性焦虑的抑制；否则，这种焦虑会阻止孩子完全进入共同的符号世界。因此，实在父亲的干预为与象征父亲——大他者建立关系开辟了可能性。

The purpose of phobia is to establish a new world order and structure that will allow people to suppress the great and pervasive anxiety when faced with the nothingness and chaos behind this order. So a phobia is a defense against anxiety, but also delivers a signifier of that anxiety, allowing the Subject to speak it in some form.

恐惧症的目的是建立一种新的世界秩序和结构，让人在面对这种秩序背后的虚无和混乱时，能够抑制巨大而普遍的焦虑。所以恐惧症是对焦虑的一种防御，同时也传递了这种焦虑的一个能指，让主体以某种形式说出它。

Children are particularly susceptible to phobia, which are a normal part of the transition to symbolic castration.

孩子们特别容易产生恐惧症，这是过渡到象征性阉割的一个正常部分。

If the Subject trying to enter the Symbolic has not been castrated by the real father, he may self-castrate through imagination, forming a spiritual triadic structure, and then develop phobia.

尝试进入象征秩序的主体，如果没有经过实在父亲的阉割，就可能会通过想象，进行自我阉割，形成一个精神上的三元结构，进而发展出恐惧症。

The phobic constructs an imaginary object to replace the symbolic castration.

恐惧症者构建一个想象界里的对象，来代替象征界里的阉割。

The object of anxiety is the None, whereas phobia has a specific object.

焦虑的对象是无，而恐惧有一个特定对象。

Perversion 性倒错

The pervert disavows castration. He discovers that his mother lacks phallus, but at the same time refuses to accept this traumatic reality. This is most evident in fetishes (i.e., "perversion of perversion"), in which the fetish is a symbolic substitute for the mother's missing phallus. However, this unresolved relation between subject and phallus is not unique to fetishism but extends to all sexual perversions.

性倒错者拒认阉割，他发觉母亲缺乏阳具，但同时又拒绝接受此一创伤性的现实。这一点在恋物癖（即“性倒错中的性倒错”）中最明显可见，其中物神是对于母亲欠缺的阳具的一种象征性替代。然而，主体与阳具之问的这种悬而未决的关系，并非恋物癖所独有，而是延伸到了所有的性倒错。

The pervert identifies with the mother's phallic signifier (the maternal Other), also has a phallus himself, and wants to regress to a dualistic hedonic relation with his mother.

性倒错者认同母亲的菲勒斯能指（母性大他者），自身也有菲勒斯，想退行到与母亲的二元享乐关系。

The pervert disavows the castration of the imaginary phallus, and wants to be the mother's imaginary phallus, thinking that he can satisfy the mother's desires.

性倒错者拒认想象菲勒斯的阉割，想要成为母亲的想象菲勒斯，认为自身可以满足母亲的欲望。

All perversions are masochistic, all seek to satisfy the pleasure of the (maternal) Other, and all seek to regress into a dualistic hedonic relation with the mother.

所有性倒错都是受虐狂，都是为了满足（母性）大他者的享乐，都是想退行到与母亲的二元享乐关系。

The perverted subject disavows the castration and is therefore hostile to the product of castration, the "vagina".

倒错主体拒认阉割，因而敌视被阉割后的产物，即阴具。

The object of the perversion's love is the imaginary substitute for the missing phallus of the mother.

性倒错所恋对象是母亲所缺菲勒斯的想象界替代。

The subject does not identify with the Symbolic and instead pursues original pleasure or drive enjoyment that has not entered the Symbolic. Therefore, the subject's desires are no longer the symbolic desires of the neurotic subject.

主体不认同象征界，转而去追求未进入象征界的原乐或者是驱力享乐，因而主体的欲望不再是神经症主体的象征界欲望。

The whole problem of perversion is how the child identifies in its relation with the mother with the imaginary object of the mother's desire (i.e. the imaginary phallus).

性倒错的全部问题在于孩子如何在其与母亲的关系中认同于母亲欲望的想象性对象（即想象阳具）。

Homosexuality 同性恋

Homosexuality is essentially the result of a defensive narcissistic reaction in the face of anxiety, in which the child selectively fixates on the appearance of a woman with a phallus.

同性恋基本上是面对焦虑的防御性自恋反应的结果，在这个过程中，儿童选择性地固着于一个拥有阳具的女人的表象。

Fetishism 恋物癖

"Fetish" first denoted an inanimate object of worship.

“物神”最先表示一种无生命的崇拜对象。

Krafft-Ebbing, who first applied the term to sexual behavior, defined fetish as a sexual perversion in which sexual excitement depends entirely on the presence of a specific object (the fetish). It is this definition that Freud and most other writers on sexual desire have since adopted. A fetish is usually an inanimate object, such as a shoe or a piece of underwear.

克拉夫特-埃宾首度将此一术语应用于性行为，他把恋物癖定义为一种性倒错，性兴奋在其中完全取决于一个特定对象（物神）的在场。弗洛伊德与论及性欲的大多数其他作者此后所采用的正是这一定义。物神通常都是一个无生命的对象，诸如一只鞋子或者一件内衣。

Freud believed that fetishism was seen as an almost exclusively male sexual perversion that originated from children's fear of castration. Faced with the lack of the mother's phallus, the fetishist will disavow this lack and will find an object (fetish) to act as a symbolic substitute for the mother's missing phallus.

弗洛伊德认为，恋物癖被看作一种几乎是男性专有的性倒错，起源于孩子对于阉割的恐惧。面对着母亲阴茎的缺失，恋物癖患者会拒认这一缺失，并且会找到一个对象（物神）来充当对于母亲欠缺的阴茎的某种象征性替代。

Like all perversions, fetishes have their roots in the pre-Oedipal triangle of mother-child-phallus. However, what is unique about the fetish is that it involves identification with both the mother and the imaginary phallus; in fact, in the fetish, the subject oscillates between these two identifications.

如同所有性倒错一样，恋物癖的根源也在于母亲—孩子—菲勒斯的前俄狄浦斯三角。然而，恋物癖的独特之处则在于它既涉及了对于母亲的认同，同时又涉及了对于想象的阳具的认同；实际上，在恋物癖中，主体便摇摆在此两种认同之间。

The fetish's fixation on the representation of the phallic mother is more unstable and thus precipitates a compromise. Since women do not have a penis in reality, in the second stage, the fetishist uses another object in reality (i.e., the fetish object) to materialize this supposed missing object.

恋物癖对阳具性母亲表象的固着更为不稳定，因此促成了一种妥协。由于女人在现实中的确没有阴茎，因此在第二个阶段中，恋物癖者以现实中的另一个客体（即恋物客体）来具象化这个假设缺失的客体。

In this regard, fetishes "mediate" several defense mechanisms. It prevents the subject from having to give up the phallus; it allows the subject to escape castration anxiety; and ultimately it allows the subject to choose a woman as the object of his sexual desire because this woman is assumed to possess the phallus. This solution therefore allows the fetishist to avoid homosexual consequences.

囚此，恋物癖“中介”了几种防御机制。它使得主体不必放弃阳具；它使得主体逃避了阉割焦虑；最终它使得主体选择一个女人作为其性欲客体，因为这个女人被假设为拥有阳具。因此，这种解决方案使得恋物癖者避免了同性恋结果。

The fetish then becomes an imaginary pathway to the missing object. It gives that object an illusion of existence/presence. It is usually an inanimate object, which makes it more perfectly satisfying because it doesn't go anywhere, it doesn't let the subject down.

恋物癖就变成了通向缺失客体的想象途径。它给了那个客体一种存在/在场的幻觉。它通常是一个无生命的物体，让它更加完美地令人满足，因为它不会去任何地方，它不会让主体失望。

Fetishes are projected images composed of so-called barrier memories. A barrier memory is an unusually clear but distorted visual memory, often of a traumatic property, in which some symbolic elements are blocked and some are fixed as the flow of the memory is frozen and reduced to a still point. These memories usually appear as still images.

恋物是由所谓的屏障记忆构成的投影图像。屏障记忆是一种异常清晰但被扭曲的视觉记忆，通常具有创伤性质，在其中，随着记忆的流动被冻结并降至静止点，一些符号要素被阻止，一些符号要素被固定。这些记忆通常表现为一个个静止的画面。

The image becomes the core of the erotic fantasy, as a signifier separate from the rest of the signifier chain.

图像成为了充满爱欲的幻想的核心，作为一种与能指链条的其他部位分离的能指。

The function of this scene is to veil castration, and the fetish as a site for imaginary projection functions to create the illusion of presence in that position beyond the absence of the object.

这个场景的作用是为阉割蒙上面纱，恋物作为想象投射的场所，其功能是在那个超出客体的缺失的位置上制造一种在场的幻觉。

SM, Exhibitionism SM、暴露

The mechanism of exhibitionism is to challenge the Other, let the Other show up, and imagine himself as the Other staring at himself.

暴露狂的发生机制是挑战大他者，让大他者现身，并幻想自己是大他者来凝视自己。

Psychosis 精神病

The exclusion of the phallic signifier (castration) indicates a fundamental rejection of the paternal metaphor and non-entry into the symbolic order.

排除菲勒斯能指（阉割），表明了对父性隐喻的根本性拒绝，不进入象征秩序。

The psychotic subject has his own unique symbolic world, the delusion.

精神病主体有自己的独特的象征界，即妄想。

Subject's Love 主体的爱

Transference 移情

Love is the process of the subject completing the formation of the ideal self in an imaginary and narcissistic way.

爱是主体以想象和自恋的方式完成理想自我的形成过程。

The object of love always appears to the loving subject as an object a, a partial object, which appears as a part of the body, and it is these partial objects that arouse the subject's desire.

爱的对象在爱的主体那里总是呈现为一个对象 a，一个部分对象，它呈现为身体的某个部分，正是这些部分对象激起了主体的欲望。

Any intimate relatio the subject has is under the influence of the early relation with the mother, and the other party in the intimate relation is a metaphor for the subject's mother.

主体的任何一段亲密关系都是处在早期与母亲关系的影响下，亲密关系的另一方都是在隐喻着主体的母亲。

Sister-brother love and brother-sister love are all metaphors for incest.

姐弟恋、兄妹恋，都是隐喻着乱伦。

Sexual desire is just the projection of object a in the world of desire.

性欲只是对象 a 在欲望界里的投影。

Freud's puzzle: Are love and sexual desire compatible? 弗洛伊德的谜题：爱与性欲能否相容

A man of attachment type loves woman as a little boy loves his mother, but having sex with her is almost impossible due to the incest taboo.

依恋型的男人爱着一个女人，就像小男孩爱他的母亲一样，但与她发生性关系几乎是不可能的，这归因于乱伦禁忌。

The key point here, however, is that in the case of this "normal man" the incest taboo led to the repression of love for his mother, but not to the repression of sexual desire, which had almost no role in his early relation with his mother. It plays no role and only begins to bloom during adolescence.

然而，这里的关键点是，在这种“正常男人”的情况下，乱伦禁忌导致了对母亲的爱的压抑，但并没有导致对性欲的压抑，因为性欲在他们与母亲的早期关系中几乎没有发挥任何作用，只是在青春期才开始绽放。

In other words, for the boy who is to grow into a "normal man", his sexual desire for his mother is never repressed. Because when the major repressions in their lives occur (that is, around the age of five, when the castration complex ends the Oedipus complex), there is no sexual desire. Later in life such a man can feel love and lust for the same woman, the love he felt for his mother earlier due to the threat of castration from his father is now transferred to a new woman, and there is no hindrance preventing his sexual urges stemming from puberty from selecting this same woman as a sexual object. In this case, the streams of affection and lust can merge and flow toward the same person. For such a "normal man", it doesn't have to be either/or when it comes to love and desire.

换句话说，对于要成长为“正常男人”的男孩来说，对母亲的性欲从未被压抑。因为在他们生活中的主要压抑发生时（也就是在五岁左右，那时阉割情结结束了俄狄浦斯情结），并没有性欲存在。在此之后的生活中，这样的男人可以对同一个女人感到爱和欲望，早先由于父亲的阉割威胁，对母亲的被深埋的爱现在被转移到一个新的女人身上，而且没有任何障碍可以阻止源于青春期的性冲动选择这同一个女人作为性对象。在这种情况下，亲情和情欲之流能够融合，流向同一个人。对于这样的“正常男人”，在爱情和欲望方面不必非此即彼。

Lack is the cause of sexual desire 匮乏是性欲的原因

In Freud's view, children's education should be aimed at turning them into civilized and productive members of society, allowing sensual feelings to be reduced from the entire body to a more limited sexual organ area.

在弗洛伊德看来，儿童教育，本应该是为了把他们变成文明的、有生产力的社会成员，让感性感觉从整个身体缩小到更有限的性器官区域。

Furthermore, it directs us to choose only certain partners rather than all possible partners, and to approach these partners in only a limited number of ways. According to Freud's way of thinking, the result is that the "education" or socialization of our bodies is achieved at a huge cost to ourselves, and this cost is "loss of pleasure". In a sense, Freud postulated that there is a moment when the child can experience a "complete pleasure" that includes enjoyment from all parts of his body and all available objects (what he called "polymorphic sexual perversion"). Weaning, potty training, prohibitions on narcissism, homosexuality and incest, etc., our pleasure can never be full or complete after early childhood - and not by simply embracing "free love" can become like this. In this respect, civilization is to a certain extent self-destructive: the loss of what Freud calls satisfaction and what Lacan calls "original pleasure" is imposed on us by civilization.

此外，它指导我们只选择某些特定的伴侣而不是所有可能的伴侣，并且只以有限的几种方式接近这些伴侣。按照弗洛伊德的思维方式，其结果是，我们身体的“教育”或社会化是以我们自身的巨大代价实现的，这种代价就是“快感损失”。在某种意义上，弗洛伊德假设存在一个时刻，在那里婴儿可以体验到一种“完全快感”，包括从其身体的所有部分和所有可用的物体中获得享受（他称之为“多态性变态”）。断奶、如厕训练、禁止自恋、同性恋和乱伦等等，在幼儿期之后，我们的快感再也不可能是充分的、完全的或完整的了——而且不是通过简单地信奉“自由的爱”就能变得如此。在这方面，文明在某种程度上是自毁的：弗洛伊德所说的满足感和拉康所说的“原乐”的丧失是由文明强加给我们的。

Freud goes on to tell us that because humans realize that it is difficult to cope with this loss of satisfaction, then they try to regain some satisfaction: they try to increase their pleasure by crossing obstacles and violating prohibitions. Going beyond social conventions and even legal regulations (including things like where and when sex takes place or in a position, domination, humiliation, force or even brutal violence) provides many women with access to stimulation they wouldn't achieve by other means, and provides them an alternative sexual satisfaction that they cannot otherwise obtain. This act has almost nothing to do with love.

弗洛伊德继续告诉我们，由于人类意识到很难处理这种满足感的丧失，于是他们试图恢复一些满足感：他们试图通过跨越阻碍和违反禁令来提高他们的快感。越过社会习俗甚至法律规定（包括性行为发生的地点和时间或姿势、支配、侮辱、武力甚至野蛮暴力之类的内容），为许多女人提供了她们无法通过其他方式实现的刺激，使她们能够获得一种她们除此之外无法获得的替代性的“性”满足。这一行为与爱情几乎没有任何关系。

End of Analysis 分析的结束

It seems that two opposite psychological orientations, attitudes, can coexist in the center of the subject.

主体的中心似乎可以共存两种相反的心理取向、态度。