Anxiety 04 Jacques Lacan

Anxiety 04

Jacques Lacan
雅克 拉康

THE SEMINAR OF JACQUES LACAN
BOOK X
雅克、拉康研討會第十冊

ANXIETY 論焦慮

1962 – 1963

Seminar 1: Wednesday 14 November 1962

(10) Well then, faith, at the right distance, I mean the one
which does not in any case place us too close to anyone, at
precisely this familiar distance which I evoked for you by taking these last references, the one to my interlocutor who brought me my paper at the last minute and the one to myself who must here take a risk in my discourse on anxiety.

嗯，信心，保持適當的距離。我的意思是這個距離，無論如何不會將我們放置太靠近任何人。確實在這個熟悉的距離，我跟你們召喚這個距離，來接受這些最後的指稱。在這個距離，我的對話者及時將我的檔帶來給我。我自己必須冒險，才能從事我對於焦慮的真理論述，這就是我必須保持這個距離。

We are going to try to tuck this anxiety under our arms. It will not be any more indiscreet for all that. This will really leave us at the opaque distance, believe- me, which separates us from those who are closest to us. So then, between this concern and this seriousness and this expectation, are you going to believe that this is the way that I wanted to circumscribe it, to corner it? Well then, disabuse yourselves.

我們將設法將這個焦慮夾在我們的雙臂之下。儘管這樣，這樣做不算是輕率的行徑。這確實會使我們處於這個推退失據的距離，相信我。這個距離會使我們更那些跟我們親近的人，隔離開來。因此，在這個關心，這個嚴重性，及這個期待之間，你將會相信，這就是我想要限制它，逼它陷入困境的方式嗎？嗯，請各位省悟吧！

If I traced out in the middle of three terms a little circle with its separated arrows, it is to tell you that if it is
there that you look for it, you will quickly see that the bird has flown if indeed it was ever there. It is not to be sought in the middle.

假如我在三個術語的中間，追尋出一個小圓圈，用它的分開的箭頭，那是要告訴你們，假如它是在你們尋找它的那裏，你們很快地會發現，即使這隻鳥以前在那裏，現在已經飛走掉。在中間無法找到它。

Inhibitions, symptoms and anxiety, such is the title, the
Slogan beneath which for the analyst there appears in his memory, there remains marked the final term of what Freud articulated on this subject.

壓抑、病徵、及焦慮，都是它的名稱，它的口號。對於精神分析師而言，在這些名稱及口號下，關於人作為生命的這位主體，佛洛伊德所表達的最後一個術語，就出現在那裏，始終是被標示在那裏。

Today I am not going to go into the text of Inhibitions, symptoms and anxiety because as you have seen from the beginning I have decided today to work without a net, and there is no subject where the net of the Freudian discourse is closer, in short, to giving us a false sense of security; because precisely, when we (11) go into this text, you will see what is to be seen in connection with anxiety, that there is no net, because precisely as regards anxiety, each mesh, as I might appropriately put it, has no meaning except precisely by leaving the void in which anxiety is.

今天，我不是要探討「壓抑」、「病徵」、及「焦慮」的文本。從一開始，你們已經看出，我今天已經決定不採用佛洛伊德真理論述的系統之網來探討。總之，這個系統之網近乎給予我們一個虛假的安全感，而生命的主體並不存在那裏。確實地，當我們探討這個文本時，你們會看出，關於焦慮，什麽東西會被發現。在焦慮那裏，沒有什麽系統之網。確實關於焦慮，每一個羅網都沒有意義，除了留下這個焦慮在裏邊的空無，容我一針見血地說。

In the discourse, thank God, of Inhibitions, symptoms and
anxiety, everything is spoken about except anxiety. Does that
mean that one cannot speak about it? Working without a net
evokes a tight rope walker. I am taking as a rope only the title Inhibitions, symptoms and anxiety. It leaps, as I might say, to understanding that these three terms are not at the same level.

感謝上帝，在壓抑、病徵及焦慮的真理論述裏，什麽都會被談到，就是沒有談到焦慮。那難道意味著，焦慮是無以言說？不採用佛洛伊德的系統之網來運作，意味著我必須鋌而走險。我只將「壓抑」、「病徵」、「焦慮」的標題，當作鋌而走險之繩索。我不妨這樣說，這樣我們馬上可以恍然大悟，這三個術語的層次，並不相同。

They look irregular and that is why I have written them in this way on three lines and staggered.

它們看起來並不規律。那就是為什麽我以這種方式，用三行文字書寫它們，就已經神魂不寧。

In order for it to work, for one to be able to understand them as a series, it is really necessary to see them as I have put them there, on a diagonal, which implies that the empty squares have to be filled in. I am not going to delay in proving to you something which is immediately obvious, the difference between the structure of these three terms which each, if we wish to situate them, have absolutely not the same terms as context, as entourage. Inhibition, is something which is, in the broadest sense of this term, in the dimension of movement and, what is more, Freud speaks about locomotion when he introduces it.

為了讓它可以運作，為了讓我們能夠瞭解它們，當著是一個系列，我們真的必須看待它們，如同我曾經放置它們在那裏，以一個對角線。這意味著，這些空洞的方格必須被填滿。我將會馬上跟你們證明，某家顯而易見的東西，這三個術語的結構之間的差異。假如我們希望將它們定位，每個人所擁有的術語的內涵及周邊意涵，都不相同，壓抑，就這個術的廣義來說，是某件運動的向度，而且，佛洛伊德介紹時，都談論到它的運動性質。

I am not going to go into the text. All the same you remember
enough about it, to see that he cannot do otherwise than speak
about locomotion when he introduces this term. In a broader
(12) sense, this movement to which I refer, movement exists in every function, even if it is not locomotory. It exists at least metaphorically, and in inhibition, it is the stopping of movement that is involved.

我現在不是探討這篇文本。可是，你們仍然要記住它，你們才會明白，當佛洛伊德介紹這個術語時，他除了談論它的運動性外，別無選擇。廣義來說，我提到的這個運動性，存在於每一個功用中的運動性，即使它看起來不像是在運動。至少，在比喻方面來說，這個運動性是存在的。就壓抑而言，所牽涉到的就是運動性的停止。

Stopping: does that mean that this is all inhibition is designed to suggest to us. You will easily object, braking too, and why not, I grant it to you. I do not see why we should not put into a matrix which ought to allow us to distinguish the dimensions involved in a notion so familiar to us, why we should not put on one line the notion of difficulty, and, on another coordinate axis, the one that I have called that of movement. This is even what is going to allow us to see more clearly, because it is also what is going to allow us to come down to earth, to the earth of what is not veiled by the learned word, by the notion, indeed the concept with which one can always come to terms with.

停止：這難道意味著，所有的壓抑被設計，就是要跟我們建議這個？你們可以輕而易舉地反對，這不就是要我暫停的功能？為什麽不反對？我同意你們有這個權力。我不明白，為什麽我們不應該將暫停的功用，放進一個基礎裏，當這個基礎使我們能夠區別，我們如此耳熟能詳的觀念，會牽涉到怎樣的向度？為什麽我們不應該將困難的觀念，放進這一行裏？以及將我所謂的運動性的觀念，放在另外一個座標的軸心？甚至就是要憑藉這樣，我們才能夠腳踏實地，真實地看出文字障礙及觀念所遮蔽的東西，的確，我們總是會跟這個觀念妥協相安。

Why should one not use the word “to impede, empêcher”, that is after all what is involved. Our subjects are inhibited when they speak to us about their inhibition and when we speak about it at scientific congresses; and every day, they are impeded.

為什麽我們不應該使用「阻礙」這個字詞？畢竟，那就是一切所牽涉到的東西。我們作為生命的主體受到壓抑，當他們跟我們談論到他們所受的壓抑時，當我們在科學的學識會議，談論到壓抑，每一天，作為生命主體的特質就是受到壓抑。

雄伯譯
32hsiung@pchome.com.tw