英：communication;法：communication
现代语言学提供的大部分交流理论的特点皆在于两项重要的特征。首先，它们通常都会涉及一种对于意向性范畴的参照，此一范畴被构想为与意识相毗连 (例如：Blakemore, 1922:33)。其次，它们皆把交流表现为信息在其中由一个人（发信者）发送给另一个人（收信者）的一个简单过程 (例如：Jakobson, 1960:21)。
然而，这两种特征由于精神分析治疗中的特殊交流经验而遭到了质疑。首先，言语 (SPEECH)被揭示出拥有一种超出意识性目的的意向性。其次，言说者的信息不仅被看作指向另一个人，而且也指向他自己：“在人类的言语中，发送者同时总是一个接收者”(S3,24)。结合这两点来考虑，我们便可以说，言说者发送给其自身的那一部分信息便是这则信息背后的无意识的意向。当分析者对着分析家言说的时候，他也同样给自己发送了一则信息，但对此毫无觉察。分析家的任务即在于使分析者能够听到他无意识地发送给自己的这则信息：通过解释分析者的话语，分析家便允许分析者的信息能够在其真正的无意识的维度上返回到分析者那里。因此，拉康便把分析性的交流定义为“发送者以一种颠倒的形式从接收者那里接收到他自己的信息”的行动(Ec,41)。
(communication) Most theories of communication offered by modern linguistics arecharacterised by two important features. Firstly, they usually involve a reference to thecategory of intentionality, which is conceived of as coterminous with consciousness (e.g.Blakemore, 1992:33). Secondly, they represent communication as a simple process inwhich a message is sent by one person (the addresser) to another (the addressee)(e.g.Jakobson, 1960:21).
However, both these features are put into question by the specific experience ofcommunication in psychoanalytic treatment. Firstly, SPEECH is revealed to possess anintentionality that goes beyond conscious purpose. Secondly, the speaker's message isseen to be not merely directed at another but also at himself;'in human speech the senderis always a receiver at the same time' (S3,24). Putting these two points together, it can besaid that the part of the speaker's message which is addressed to himself is theunconscious intention behind the message. When speaking to the analyst, the analysand isalso addressing a message to himself, but is not aware of this. The task of the analyst is toenable the analysand to hear the message he is unconsciously addressing to himself; byinterpreting the analysand's words, the analyst permits the analysand's message to returnto him in its true, unconscious dimension. Hence Lacan defines analytic communicationas the act whereby 'the sender receives his own message from the receiver in an invertedform' (Ec, 41).