Anxiety 24 Jacques Lacan

Anxiety 24

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 4: Wednesday 5 December 1962

The last time I put this sign (- ), in parentheses, pointing out to you that here there ought to be profiled a relationship with the libidinal reserve, with the something which is not projected, with the something which is not cathected at the level of the specular image, for the reason that it remains profoundly cathected, irreducible at the level of one’s own body, at the level of primary narcissism, at the level of what is called erotism, at the level of an autistic jouissance, an aliment in short remaining there for what will intervene eventually as instrument in the relationship to the other, to the other constituted starting from this image of my fellow, this other who will profile with its form and its norms the image of the body in its seductive function on the one who is the sexual partner.

上一次，我將陽具之前，用括弧裏的這個「減負」的符號，跟你們指出，在這裏應該會有跟生命力比多的貯存量有關係的輪廓。這個某件東西並沒有被投射出來，這個某件東西並沒有在自我理想魅影的意象中，被傾注出來。理由很簡單，它始終是在汪洋傾注中，無法以我們的身體的層次，以原初的自戀的層次，或以所謂的性欲的層次，以一個自閉症的歡爽的層次，來描繪它。總之，這個東西是一種滋養物，始終是在那裏，最後介入作為跟大它者關係的一種工具，跟從我的同伴的這個意象開始，所構成的大它者。這個大它者將會用自己的形式跟自己的模組描繪出輪廓。這個身體的意象，對於是它的性的伴侶的這個主體，從事它誘拐的功用。

(4) Therefore you see there being established a relationship:
what, as I told you the last time, can come to be distinguished
at this place designated here by the (-jp), is anxiety, castration anxiety in its relationship to the Other. The question of this relationship to the Other is the one into which we are going to advance today. Let us say right away – you see, I am going straight to the nodal point – that everything that we know about this structure of the subject, about this dialectic of desire which is the one that we analysts have to articulate, something absolutely new, original about, we learned through what, along what path? Along the path of the experience of the neurotic.

因此，你們看到有一個關係在那裏被建立：如同我上一次告訴你們，在這個地方無法被辨別出來的東西，在此被「陽具的減負」所指明的，就是「焦慮」，被閹割的焦慮，在它跟大它者的關係。這個跟大它者的關係，就是今天我們將要探討的關係。我們不妨立刻這樣說，（你們瞧，我正要直接談到這個節骨點所在），對於生命主體的這個結構，我們所知道的一切，關於欲望的這個辯證法，它是我們精神分析師所必需要表達的，某件絕對是新穎的東西，具有原創性，我們是透過怎樣的途徑獲得？我們是從研究神經質患者的精神分析經驗這條途徑獲得。

And what has Freud told us? It is that the final term that he arrived at in elaborating this experience, the term which he points out to us as being for him his destination, his end point, the unsurpassable term for him, is castration anxiety.
What does that mean? Is this term unsurpassable? What is meant
by this stopping of the analytic dialectic on castration anxiety?

佛洛伊德曾經告訴我們什麽？當他正在建構這個經驗時，他所得到的最後的術語。他跟我們指出這個術語，當著是他要到達的目的地，他的目標。對他而言，這個術語是無法超越的，那就是閹割的焦慮。那是什麽意思？這個術語真的無法超越？對於閹割的焦慮，精神分析學的辯證法不知所措是什麽意思？

Do you not already see, in the simple usage of the schema that I am using, there being outlined the way that I intend to lead you?

你們難道不是已經看出，我正在使用的這個基模的簡單的用途裏，我打算要引導你們的途徑，已經隱隱若現？

It begins from a better articulation of this fact of experience, designated by Freud in the neurotic’s coming to a halt before
castration anxiety.

它開始於更生動地表達這個精神分析學經驗的事實。佛洛伊德指明這個經驗，在閹割的焦慮之前，他對於神經質患者不知所措的經驗。

The opening that I am proposing to you consists in the fact that the dialectic that I am showing you here allows to articulate: the fact is that it is not at all castration anxiety in itself which constitutes the final impasse of the neurotic; because the form, the form of castration, of castration in its imaginary structure, is already constructed here in the approach to the libidinised image of my fellow, it is
constructed at the level of the breaking that is produced at some time because of a certain imaginary drama; and this – as you know – is what gives importance to the accidents of the scene which for that reason is described as traumatic.

我正在跟你們建議的這個機會，就存在於這個事實：在此我顯示給你們看到這個欲望的辯證法，使我們能夠表達。事實上，形成神經質患者最後的僵局，根本就不是閹割焦慮的本身。因為這個形式，這個閹割的形式，處於它自己想像界結構的閹割，在此已經被建立，當它要接近我的同伴的生命力比多的意象。它被建構在這個突破點的層次，這個突破點有時候會產生，因為某種的想像界的戲劇演出。你們知道，這個戲劇演出，是這個場景的各種意外事件，會顯得如此重要的原因。因為那個理由，這個場景被描述為「創傷」。

There are all sorts of variations, of possible anomalies, in this imaginary break which already indicate something in the material, that can be used for what? For another function which, for its part, gives its full sense to the term castration.

在這個想像界的突破點，有各種不同的創傷，各種可能的異常。這個突破點已經指明在材料裏的某件東西，那個東西能夠被用來做什麽？充做另外一種功用，就它的本身而言，這個功用給個閹割這個術語，充份的意義。

What the neurotic retreats from, is not castration, it is from
making of his own castration what is-lacking to the Other, 0, it is from making of his castration something positive which is the (5) guarantee of this function of the Other. This Other which slips away in the indefinite putting off of significations, this Other which the subject no longer sees as anything but destiny, but a destiny which has no end, a destiny which loses itself in the sea of histories – and what are histories, if not an immense fiction – what can ensure a relationship of the subject to this universe of significations, if not that somewhere there is jouissance?

神經質患者所逃離的，並不是閹割。他是在逃離，避免將他自己的閹割，充當是大它者的欠缺不在。他是在逃離，避免將他的閹割，充當某件保證大它者的功用的積極的東西。這個大它者，在人生意義遲遲不出現的過程中，消聲匿跡。這個大它者，生命的主體對之無可奈何，只好視為是宿命，而且是沒完沒了的宿命。這個宿命迷失自己在人類歷史的汪洋大海中。這個人類的歷史是什麽？難道不就是一個巨大的幻想？有什麽可以保證生命的主體跟這個充滿意義的宇宙發生關聯？難道不就是在某個地方，存在著大歡爽？

He can only ensure this by means of a signifier, and this signifier is necessarily lacking. It is the topping up
that the subject is called on to make at this missing place by a sign which we call on from his own castration.

作為一個意符，他只能個保證這樣。而且，這個意符還必須是欠缺的。就是在這個欠缺的地方，生命的主體被要求來做一個補充，用從他自己的閹割中，所被要求的一個符號。

Dedicating his castration to this guarantee of the Other is what the neurotic comes to a halt before; he comes to a halt before it for a reason that is in a way internal to analysis: the fact is that analysis brings him to this rendevous. When all is said and done castration is nothing other than the moment of the interpretation of castration.

將他的閹割完全奉獻於這個大它者的保證，就是為什麽，面對閹割時，神經質患者會不知所措。他在面對閹割時，不知所措，理由在精神分析學，可說是秘而不宣。事實上，精神分析學引導神經質患者來到這個交會點。當一切都說都做了，閹割道道地地就是對於閹割的解釋。

I have perhaps been quicker than I intended to be in my discourse this morning. In any case you see it indicated there that perhaps there is a possible way through, but of course we can only explore this possibility by going back to this very place at which imaginary castration functions, as I have just pointed out to you, in order to constitute properly speaking with all its rights what is called the castration complex.

或許，我已經比我今天早上原先打算要講的部份來得快。無論如何，你們看到它在這裏被指明，或許會有一條可能通過的途徑。但是當然，我們只能先回到這個地方，回到想像界的閹割運作的地方，我們才能夠探討這個可能性。如同我剛剛跟你們指出的，適當地說，是為了憑藉它自己的權利，建構所謂的閹割情結。

陳春雄譯
32hsiung@pchome.com.tw