流亡國外的俄籍哲學家柯傑夫（Alexandre Kojève）的著述 對法國精神分析家拉康（Jacques Lacan）的影響十分深遠，也一 直是詮釋拉康的重要依據。然而，本文主張，將柯傑夫的思想架 構套用在拉康及整體精神分析上將會產生嚴重的誤導作用。柯傑 夫對互為主體及人類欲望所作的哲學性分析是建立在黑格爾的 主奴辯證之上，反而模糊了許多精神分析的中心議題：他這一分 析架構排除性別差異的問題，忽略身體的議題，扭曲拉康的主體 觀，且完全擱置驅力（drive）、對象關係與性取向的問題。本文 重新檢視柯傑夫對主奴關係的陳述，釐清這些概念上的扭曲從何 而來，並進而提出對拉康理論更正確的解釋，特別是針對「需要」 （need）、「要求」（demand）及「欲望」（desire）三個概念。 本文也回溯拉康的理論至其源頭佛洛伊德，並從一個更大的系譜 學角度來說明，正因為柯傑夫的哲學仍架構在精神分析試圖打破 的「自然」與「文化」的對立上，精神分析因此標示了一個歷史 斷裂，與架構柯傑夫哲學的知識體系分離開來。

The work of the Russian émigré and philosopher Alexandre Kojève was very influential for the French psychoanalyst Jacques Lacan, and has often been used to interpret Lacan’s writings. This article argues, however, that the basic conceptual framework of Kojève’s thought is fundamentally misleading when applied to Lacan and to psychoanalysis generally. Kojève’s philosophical analysis of intersubjectivity and human desire, grounded in the master-slave dialectic of Hegel, obscures many of the central problems of psychoanalysis: it minimizes the question of sexual difference, neglects the problem of the body, distorts the Lacanian conception of the subject, and leaves entirely aside the problems of the drive, the object-relation, and sexuality. This article reviews Kojève’s account of the master-slave relation, shows how these conceptual distortions occur, and then explores a more accurate account of Lacan’s work, focusing especially on the concepts of “need,” “demand” and “desire.” It also traces Lacan’s account back to its roots in Freud, and argues, from a broader genealogical perspective, that psychoanalysis marks a historical break with the organization of knowledge that governs Kojève’s philosophy, insofar as that philosophy remains organized by an opposition between “nature” and “culture” that psychoanalysis disrupts.