‌‌‌‌　　英：specular image; 法：image speculaire

‌‌‌‌　　当拉康谈及“镜像”的时候，他指涉的都是某人自己的身体在镜子中的映像，其自身的形象同时是自体与他者 (OTHER)(即“小他者”）的形象。正是通过认同镜像，人类婴儿才首度开始在镜子阶段 (MIRROR STAGE)中建构其自我 (EGO)。即便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投射到周围世界的所有其他对象之上 (见：Lacan, 1957b: 见：捕获[CAPTATION]).

‌‌‌‌　　存在着某些没有镜像的事物，它们是不“可镜化”(specularisable)的。这些事物包括：阳具、爱欲源区，以及对象小a。

‌‌‌‌　　(image speculaire) When Lacan talks about the specular image, he is referring to thereflection of one's own body in the mirror, the image of oneself which is simultaneouslyoneself and OTHER (the 'little other'). It is by identifying with the specular image thatthe human baby first begins to construct his EGO in the MIRROR STAGE. Even whenthere is no real mirror, the baby sees its behaviour reflected in the imitative gestures of anadult or another child; these imitative gestures enable the other person to function as aspecular image. The human being is completely captivated by the specular image: this isthe basic reason for the power of the imaginary in the subject, and explains why manprojects this image of his body onto all other objects in the world around him (see Lacan, 1975b; see CAPTATION).

‌‌‌‌　　There are certain things which have no specular image, which are not 'specularisable'. These are the phallus, the erogenous zones, and objet petit a.