‌‌‌‌　　英：gap;法：beance

‌‌‌‌　　法文的“beance”一词是一个陈旧的文学术语，意思是一个“大洞或者开口”。它也是一个科学术语，在医学中用来表示喉头的开口 (opening of the larynx).

‌‌‌‌　　此一术语在拉康的著作中有几种不同的用法。在1946年，他讲到当主体因自己经验到的现象（诸如幻觉等）而感到困惑的时候，在疯癫中打开的一道“质询性的缺口”(Ec, 165-6).

‌‌‌‌　　在1950年代初期，该术语则开始指涉人类与自然 (NATURE)之间的根本性断裂，这是由于“在人身上，想象关系已有所偏离，因为那里恰恰是缺口被产生出来，从而使死亡被感受到的地方”（S2,210)。人与自然之间的这一缺口明显可见于镜子阶段：

我们不得不假定在他【人类】身上存在着某种生物性的缺口，而这恰恰就是我在向你们谈及镜子阶段的时候试图去界定的东西…人类与其自身的形象拥有某种特殊的关系一一种带有缺口的、带有异化性张力的关系。

(S2,323)

‌‌‌‌　　想象界的功能恰恰在于填补这一缺口，从而掩盖主体的割裂并且呈现出一种想象的统一与完整的感觉。

‌‌‌‌　　在1957年，该术语则被使用在两性之间关系的语境下；“在男人与女人之间的关系中…总是有一个缺口始终开启着”（S4,374; 见：S4,408)。这一观点预期了拉康后来有关性别关系（SEXUAL REALTIONSHIP)不存在的评论。

‌‌‌‌　　在1964年，拉康指出“主体与大他者的关系完全产生于一个缺口的作用”(S11,206), 并且声称主体由一个缺口所构成，因为主体在本质上是割裂的 (见：分裂[SPLT])。他同样指出，因果性 (causality)的概念在本质上是有问题的，因为在原因与结果之间总是存在着某种神秘莫测的、无法解释的缺口 (S11,21-2).

‌‌‌‌　　此外，拉康还使用了“开裂”(dehiscence)这一术语，以某种方式在他的话语中使它几乎同义于“缺口”一词。开裂原本是一个植物学术语，表示成熟的种子荚壳的突然开裂：拉康用该术语来指涉构成主体的那一分裂：“一种必不可少的开裂构成了人。”(E, 21)此种分裂同样也是文化与自然之间的割裂，而这就意味着人类与自然的关系“在有机体的核心受到了某种开裂，即某种原始的不和谐 (primordial Discord)所改变”(E, 4)

‌‌‌‌　　(beance) The French term beance is an antiquated literary term which means a 'largehole or opening'. It is also a scientific term used in medicine to denote the opening of thelarynx.

‌‌‌‌　　The term is used in several ways in Lacan's work. In 1946, he speaks of an'interrogative gap'which opens up in madness, when the subject is perplexed by thephenomena which he experiences (hallucinations, etc.)(Ec, 165-6).

‌‌‌‌　　In the early 1950s, the term comes to refer to the fundamental rupture between manand NATURE, which is due to the fact that 'in man, the imaginary relation has deviated, in so far as that is where the gap is produced whereby death makes itself felt' (S2,210). This gap between man and nature is evident in the mirror stage:

One has to assume a certain biological gap in him [man], which I try todefine when I talk to you about the mirror stage.... The human being has aspecial relation with his own image-a relation of gap, of alienatingtension.

(S2,323)

‌‌‌‌　　The function of the imaginary is precisely to fill this gap, thus covering over the subject'sdivision and presenting an imaginary sense of unity and wholeness.

‌‌‌‌　　In 1957 the term is used in the context of the relationship between the sexes;'in therelation between man and woman... A gap always remains open' (S4,374; see S4,408). This anticipates Lacan's later remarks on the non-existence of the SEXUAL RELATIONSHIP.

‌‌‌‌　　In 1964, Lacan argues that 'the relation of the subject to the Other is entirely producedin a process of gap' (S11,206), and states that the subject is constituted by a gap, sincethe subject is essentially divided (see SPLIT). He also argues that the concept of causalityis essentially problematic because there is always a mysterious, inexplicable gap betweencause and effect (S11,21-2).

‌‌‌‌　　Lacan also uses the term 'dehiscence'in a way that makes it practically synonymous, in his discourse, with the term 'gap'. Dehiscence is a botanical term which designates thebursting open of mature seed-pods; Lacan uses the term to refer to the split which isconstitutive of the subject: there is 'a vital dehiscence that is constitutive of man' (E, 21). This split is also the division between culture and nature which means that man's relation to the latter'is altered by a certain dehiscence at the heart of the organism,a primordial Discord'(E,4).