Anxiety 51 Jacques Lacan

Anxiety 51

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 7: Wednesday 9 January 1963

Have we distinguished it, isolated it, designated it, because it must be (11) considered as distinct from what functioned before, because what was functioning before, was precisely that this process should not go towards its discharge before reaching a certain level of the raising of the stimulus? It is then an exercise of the pleasure function tending to get close to its own limit, namely to the arousal of pain.

我們如何來區別它，孤立它，因為它必須被認為是不同於以前的功用，因為以前的功用，確實就是，這個過程不應該朝著它的發洩進展，在到達某個程度的刺激的勃起之前？因此，它是一種歡樂功用的運用，為了靠近它自己的極限，換句話說，到達痛苦的引起。

So where does this feedback come from? No one dreams of telling

us. But I would point out to you, that not I, but the very

people who, psychoanalytic doctrine tells us, should tell us

normally that the Other must intervene here, because what

constitutes a normal genital function is presented to us as

linked to oblativity. Let us be told then how the function of        giving as such intervenes hic et nunc when one is fucking!

所以，這個回饋來自哪里？沒有人夢想要告訴我。但是我要跟你們指出的是，不是我，而是精神分析的信條告訴我們，那些人應該正式地告訴我們，大它者在這裏必須要介人。因為一個正式的性器官的功用，組成的內涵被呈現給我們，充當跟對於神的奉獻有關。讓我們能夠聽到這樣的說法：作為給予我們這樣的功用，它是如何介入，當我們正在交媾的時候？

This, in any case, has indeed its interest; for either it is

valid, or it is not; and it is certain that in some way there

must intervene the function of the Other.

無論如何，這確實有耐人尋味的一面。因為，無論這種說法是否能夠成立，可確定的是，在某方面，大它者的功用必須介入。

In any case, since an important part of our speculations concern what is called the choice of the love object, and since it is in the disturbances of this love life that there lies an important part of analytic experience, since in this field the reference to the primordial object, to the mother, is held to be capital, a distinction is imposed as to where one should locate this frequent incidence of the fact that for some people the result is that they cannot function as regards orgasm except with prostitutes, and that for others it is only with other subjects chosen in a different register.

無論如何，我們的推理有一個重要的部份，關係到所謂的愛的客體的選擇。就在這個愛的生活的騷擾裏，精神分析經驗的一個重要的部份就在那裏。在這個領域，對於原始客體，對於母親的指稱，被認為是最重要的。在此有一個明確的區別，關於我們應該在哪里找出這個事實經常發生意外的位置。對於一些人，結果是，他們無法發揮達到高潮的功用，除了就是跟妓女。還有一些人，只有跟不同銘記的其他生命的主體，才能達到勃起的高潮。

As we know from our analyses – the relationship to the prostitute is almost directly meshed into the reference to the mother. In other cases, the deteriorations, degradations of Liebesleben, of the love life, are linked to the opposition between the maternal body which evokes a certain type of relationship to the subject, and the woman of a certain different type in so far as she becomes the support, is equivalent to the phallic object.

我們從我們的的精神分析學知道，跟妓女的這個關係，幾乎直接跟母親的指稱有關。在其他的情況，愛情生命的惡化及墮落，是跟這個對立有關：母親的身體召喚某種跟生命主體的關係，而不同種類的女人則變成這個支持，因為它相當等於是陽具的客體。

How does all of this come about? This picture, this schema

(pi), the one that I have once more reproduced here on the upper part of the board allows us to designate what I mean.

這樣的事情是如何發生？這個畫面，這個基模，我再一次複製在黑板的上方的這個基模，使我們能夠指明什麼是我的意思。

Is the mechanism, the articulation produced at the level of the (12) attraction of the object, which becomes or not invested for us with this glamour, with this desirable brilliance, with this colour – this is how sexuality is designated in Chinese – which  means that the object becomes stimulating precisely at the level of excitation?

這個機械學，這個以客體的吸引的層次產生的表達，對於我們而言，它成為或被投注這個吸引的魅力，用這個令人垂涎的璨爛，用這個顏色。這是性愛在中文被指明的方式。它意味著，客體變得刺激撩人，確實就是在這個引人興奮的層次。

This is why this preferential colour will be situated, I would

say, at the same level of signal which can also be that of

anxiety, I am saying then at this level here i'(o). So then it will be a matter of knowing why, and I am indicating it

immediately so that you can see where I want to get to: by the branching off of the original erogenous cathexis from what is here qua o present and hidden at the same time.

這就是為什麼這個受到偏愛的顏色，將會被定位在焦慮的訊號的相同層次，容我這樣說，在這個自我理想的魅影意象的層次。因此，問題是要知道為什麼。我現在立刻跟你們指示出來，這樣能們能夠看到，我的目標是什麽。我要將原初的性感敏銳地帶，從既出現又隱藏的小客體本身，分散開來。

Or that which functions as a sorting element in the choice of love object is produced here at the level of the framing by an Einschränkung, by this narrowing directly referred by Freud to the mechanism of the ego, by this limitation of the field of interest which excludes a certain type of object precisely in function of its relationship with the mother.

那些在愛情的客體的選擇上，充當分類元素的功用，在此被產生，在這個「限制」框架的層次，被佛洛伊德直接指稱為自我的機械學的窄化，被這個興趣領域的限制。這個興趣的領域排除某種的客體，當它充當跟母親的關係的功用。

The two mechanisms are, as you see, at the two ends of this

chain, which begins at inhibition and which finishes with anxiety whose diagonal line I marked out in the table that I gave you at the beginning of this year. We have a right to distinguish two different mechanisms in inhibition and anxiety and precisely to conceive of how both one and the other can intervene from top to bottom of every sexual manifestation.

這兩個機械學，如你們所看到的，處於這個意符鎖鏈的兩個末端。它們開始于壓抑，結束於焦慮。焦慮的對角線，在今年初我給你們的表格上，我跟你們畫出來。我們有權利來區別壓抑跟焦慮，這兩個不同的機械學。這樣我們才能構想，它們彼此如何能夠介入，從每一個性愛的展示的頂端到底端。

I add the following that, when I say from top to bottom, I am including in it what in our experience is called transference.

我補充以下的內容：當我說從頂端到底端，我是將我們精神分析學所謂的移情，包括在裏面。

Recently I heard an allusion being made to the fact that we in our Society are people who know a good deal about transference.

最近我聽到有人間接跟我提到一個事實：對於移情，在我們精神分析協會中，我們精神分析師是最耳熟能詳的人

To tell the truth, since a certain work on transference which was done before our Society was founded, I know only one other work which has been evoked, namely that of the year that I devoted to it with you here.

坦白說，某些有關移情的研究著作，在我們的精神分析協會被創辦以前，就已經完成。我只知道有某一部著作曾經被引用，換句話說，今年的這部著作，我在這裏跟你專注討論過。

陳春雄譯

32hsiung@pchome.com.tw