Anxiety 06 Jacques Lacan

Anxiety 06

Jacques Lacan
雅克 拉康

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

ANXIETY 論焦慮

1962 – 1963

Seminar 1: Wednesday 14 November 1962

Let us take the next step: we always remain at the same respectful distance from two great traits of anxiety, but is there in the dimension of movement something which responds more precisely to the stage of anxiety? I am going to call it by its name which I- have held in reserve for a long time, in your interest, as a delicacy. Perhaps I have made a fleeting allusion to it, but only particularly sharp ears were able to pick it up: it is the word émoi (dismay). Here etymology favours me in a literally, _____ ^fabulous way. It delights me. That is why I will not hesitate, when I have told you first everything that it brings me, to further abuse it. In any case, let’s go.

讓我們走下一步：對於焦慮的兩個明顯特徵，我們總是保持相同的尊敬的距離，但是在運動的向度，有某件東西更加確實地回應焦慮的階段？我將要點出它的名稱，雖然我姑隱其名已經很久，因為考慮到你們的利益，它具有微妙的關係。或許，我已經略微提起過它，但是只有細心聆聽的聽眾，才聽得出。這就是這個字「沮喪」。在此，字源學對我惠益良多，讓我應用裕如。這就是為什麽，我毫不猶豫，當我第一次告訴你們，我體驗到的一切，還更一步發揮。無論如何，讓我們繼續下去。

Linguistic sensibility, as it is put by Messrs Bloch and Von
Wartburg to whose article I am expressly asking you to refer – I apologise if it duplicates what I am going to tell you now,
duplicates it all the more because what I am going to tell you is a literal quotation from it, I take things where I find them, and I hope nobody minds – Messrs Bloch and Von Wartburg say then that linguistic sensibility has linked this term to the correct word, to the word émouvoir (to move, to affect).

語言的可理解性，這是梅斯、布洛克及范、歐布格兩人所提出。他們的文章，我強烈要求你們參照，假如他們的說法，跟我現在要告訴你們的內容不謀而合，請不要在意。尤其英雄所見略同的地方，是裏面很實惠的一句引言。容我直接套用原來的句子，希望不會有人在意。梅斯、布洛克及范、歐布格兩人當時說，語言的可理解性，將這個術語跟這個正確的字連接在一起，跟「感動」這個字1。

But disabuse yourselves, this is not the case. Emoi has nothing to do with emotion for someone who knows how to use it. In any case, realise – I will go quickly – that the term esmayer, that before it esmais and even properly speaking esmoi – esmais, if you are interested is already attested to in the thirteenth century – only knew, to put it in the authors’ words, only triumphed in the sixteenth. That esmayer means troubler (to disturb, to frighten) and also se troubler (to show disturbance).

但是也不要過猶不及，情況並不是這樣。這裏的「感動」跟情感根本沒有關係，對於懂得如何去使用它的人。無論如何，請體會到，（我會講快一點），「沮喪」這個術語，適當地說，它具有「感動」或是「影響」的意涵。假如你們有興趣，在十三世紀已經證實有這樣的用法。若是依照兩位作者的用法，那個「感動」的用法只有在十六世紀，才大行其道。這個「沮喪」意味著「困擾」，或是「表現受到困擾」。

That esmayer is effectively still used in dialects and leads us to the popular Latin exmagare which means to make lose one’s power, one’s energy, and that this, this popular Latin, is linked to a grafting of a western German root which reconstituted gives us magan and which one moreover has no need to reconstitute because in high German and in Gothic, it exists in this same form,^and that, provided you are German speakers, you can refer to mogen to the English may – mogen in German.

那個「沮喪」的意涵，在方言中依舊有效地被使用，引導我們到達這很流行的拉丁語「剝除」，意思是要讓人喪失力量，喪失精力。這個流行的拉丁語，跟一個西部德語的一個字根的插接有關係。這個字根插接後的重建，給我們的字詞是「怪誕的人」。而且，我們現在不需要再重建了，因為在高級德語及在哥德語，它的存在是這個相同的形式。只有你是說德國母語的人，你會發現德語的「剝除」，相當於英語「沮喪」的用法。

In Italian smaqare exists I hope? Not really. It comes from Bloch and Von Wartburg – and means, according to them, to become discouraged. A doubt exists therefore. Since there are no Portugese here, I would have no objection to accepting, not what I am putting forward, but Bloch and Von Wartburg, to bringing into play esmaqar which means to crush, which until I learn otherwise I will hold onto as having for what follows a considerable interest. I will pass over Provencal.

在義大利語，我希望「剝除」一詞還存在？我不太確定。我只是引用布洛克及范、歐伯格的句子。依照他們的用法，那個意思已經變成「垂頭喪氣」。因此，尚存在著一個懷疑。因為現場並沒有葡萄牙人，我並不反對就此接受，不是接受我所提出的，而是接受布洛克及范、歐伯格的用法，直接意指「剝除」，意思是要壓碎。若沒有新的見解，我將以他們的見解，作為我們底下有興趣要談論的東西。至於地方方言，我將略過不提。

In any case, it is certain that the translation which has been
accepted, of Triebregung by émoi pulsionnel (instinctual impulse) is quite incorrect and precisely because of the whole distance that there is between emotion and emoi. Emoi is perturbation, collapse of power, Regung is stimulation, the call to disorder, even to a riot. I will fortify myself also with this etymological quest to tell you that up to a certain time, more or less the same as the one that is called in Bloch and Von Wartburg the triumph of émoi, émeute (riot) – precisely had the meaning of emotion and only took on the sense of popular movement more or less from the seventeenth century on.

無論如何，「本能的衝動」這個翻譯，確實已經被大家接受。可是這個翻譯相當的不正確，確實是因為在「情感」跟「沮喪」之間的語意，相差甚遠。「沮喪」是一種騷亂，權力的崩塌，而「情緒激動」是一種刺激，混亂的煽動，甚至是暴動。我將以這個字源學的探討，堅守我的力場，告訴你們說，在某個時期之前，布洛克及范、歐伯格對於「情緒激動」的流行用法，是站得住腳的。它確實擁有「情感」的意義，並且從十七世紀開始，它只具有流行的「運動」的意涵。

All of this to make you properly sense that here the nuances,
indeed the linguistic versions evoked, are designed to guide us through something, namely, that if we wish to define by dismay a third place in the sense of what is meant by inhibition if we try to connect it with anxiety, dismay, perturbation, being disturbed as such, indicates to us the other reference which though it (18) corresponds, let us say, to a level equal to that of embarrassment, does not concern the same aspect. Dismay is the most profound form of being disturbed in the dimension of movement. Embarrassment is the high point reached by difficulty.

這一切都是要使你們適當地感覺到，在此的細微的差別，我們引用各國語言的用法，是被設計要引導我們探討某件東西，換句話說，假如我們希望將「沮喪」定義為「壓抑」所謂的意涵，擺放在第三個位置，假如我們設法將它跟「焦慮」、「沮喪」、「困擾」，「受到困擾的本身」，連接在一起。它還跟我們指示著另外一個指稱，我們不妨說，它對應著一個相當等於是「尷尬」的層次，只是不同的層面。在「運動」的向度，「沮喪」是受到困擾時，最深刻的形式。「尷尬」是遭遇困難時，到達的最高點。

Does this mean that for all that we have rejoined anxiety? The boxes of this little table are there to show you
that precisely we are not claiming that. We have filled in here emotion, dismay, these two boxes here, impediment, embarrassment, these ones here. It remains that this one here and that one are empty. How can they be filled? It is a subject which greatly interests us and I am going to leave it for you for a while as a riddle. What is to be put in these two boxes?

這難道不是意味著，儘管這樣，我們已經跟「焦慮」結合在一起？我在黑板上的這個小表格，分成幾格，是用來告訴你們，我們確實並不是宣稱那樣。我們在這兩個空格這裏，填上「情感」、「沮喪」，而在那些空格那裏，填上「阻礙」、「尷尬」。剩下的這個空格跟那個空格，裏面是空的。它們要如何被填上呢？這是我們感到興趣的一個議題，我將留給你們自己去將它當著一個謎團，猜測一下。在這兩個空格裏，我們應該擺上什麽？

This is of the greatest interest as regards what is involved in the handling of anxiety. Having posed this little preamble from the reference to the Freudian triad of inhibition, symptom and anxiety, the ground has been cleared to speak about it, I would say, doctrinally.

關於如何處理焦慮的問題，這就是最大的興趣所在。從佛洛伊德的「壓抑」、「病徵」、及「焦慮」的三角關係，我們已經提出這段小小的序言。我不妨說，在理論方面，要討論它的基礎已經被清理好。

雄伯譯
32hsiung@pchome.com.tw