Anxiety 71 Jacques Lacan

Anxiety 71

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 9 : Wednesday 23 January 1963
23.1.63 IX 114

Therefore this article on “General problems of acting-out”, in which there are very pertinent remarks, even though as those of you who read it will see, they gain by being illuminated by the original lines that I am trying to sketch before you.
The question then is to know how to deal with acting-out. There
are three of them, she says. There is interpreting it, there is prohibiting it, there is reinforcing the ego.

因此，這篇文章論「激情演出的一般問題」。在文章裏，有一些非常中肯的談論，即使你們閱讀的人都能看出。他們會受到這些具有原創性的幾行所啟發，而獲益不淺。這幾行，我現在給你們描繪出來。這個問題是要知道，如何來處理激情演出。她說，有三個辦法：解釋它、禁止它、強化自我。

You should not have any great illusions about interpreting it.

對於解釋它，你們本來就不應該存有任何的幻想、

Phyllis Greenacre is a very very able woman. Interpreting it,
after what I have just told you, promises to have very little
effect, as I might say, if only because this is why the acting out is done. When you look at things closely, most of the time (20) you see that the subject knows very well that what he is doing, is done to offer himself to your interpretation by acting-out.

菲利斯、格林納可是一位非常能幹的女人。我剛剛告訴過你們，解釋它並沒有承諾會有什麼好效果。我不妨說，因為這就是為什麼非激情演出不可。當你們仔細地觀察事情，大部份時間，你們會看出，生命的主體心知肚明，他正在做什麼，以及什麼事正在被他做，這樣他才能提供他自己，以激情演出的方式，讓你們解釋。

Only you see, it is not the meaning of what you interpret that counts, whatever it may be; it is the remainder.

只是你們看出，重要的並不是你所解釋的意義，無論那個意義是什麼，重要的是那個殘餘物。

So that this time at least, without something more, it is an
impasse. It is very interesting to spend some time scanning the hypotheses.

所以在這種情況，即使沒有節外生枝，至少它就已經是一個僵局。有趣的是，我們還要花費更多的時間，來審查這些假設。

To prohibit it, naturally that even makes the author herself
smile when she says: all the same, one can do many things, but to say to a subject, “No acting-out”, is something which is all the same difficult. Besides nobody dreams of doing it.

禁止它，當然會使作者聽了，自己甚至會心一笑，當她這樣說：我們仍然可以做許多事情，但是對生命主體說：「不要激情演出！」，那是等於是與虎謀皮的難事。除外，也沒有夢想要這樣做。

All the same, in this connection, one observes the amount of prejudicial prohibition there is in analysis. Many things obviously are done to avoid acting-out in the session. Then one tells them not to take decisions that are essential for their existence during the analysis.

關於這一點，我們仍然觀察到，有無數的具有偏見的禁止，發生在精神分析經驗。顯而易見，有很多的事情被做，為了避免在精神分析的過程發生激情演出。然後，有某人告訴他們，不要採取這樣的決定，因為在精神分析的過程，那是他們存在的基本東西。

Why does one do all of this? Indeed it is a fact that
wherever one has a hold, has a certain relationship with what one can call danger either for the subject, or for the analyst.

為什麼我們會這樣做呢？的確，這是一個事實，無論什麼地方，我們具有影響力，就會有某種的我們所謂的危險，不管是對於生命的主體，或是對於精神分析師。

In fact one prohibits much more than one believes. If I say – which I would be quite willing to illustrate – what I have just said, it is because essentially, and because we are doctors, and because we are good, as someone or other has said, one does not want the patient who has come to entrust himself to us to hurt himself. And the funny thing is that one manages it.

事實上，我們禁止的東西遠比我們相信的更多。假如我說，（我很樂意舉例說明），我剛才所說的，主要是因為基本上，因為我們是醫生，因為我們很善良，如同某個人所說的。我們並不要信任我們的病人傷害到他自己。好笑的事情是，我們還在處理這樣的事情。

Acting-out is the sign all the same that one is preventing a lot of things. Is this what is involved, when Mrs Greenacre speaks about allowing a more solid transference to be established?

激情演出仍然是這個跡象：我們正在阻止許多的事情。當格林納可太太談論到容許更具體的移情被建立的時候，這就是所牽涉到的東西嗎？

What I would like to remark on here, is that a certain aspect of analysis that is not seen is its accident-insurance, sickness insurance aspect; because it is very funny all the same how much (21) at least from the moment that an analyst has taken on that experience that is called, namely all that he most often ignores in his own attitude, the degree to which short-term illnesses are rare during analyses, the degree to which, in an analysis which lasts for a certain time, colds, flues, all of that is effaced, and even long-term illnesses; indeed, if there were more analyses in society, I think that social insurance, as well as life insurance, would have to take the proportion of analyses in the population into account in order to modify their rates.

在此我想要論述的是，精神分析學有某一方面，沒有被看見的是，它的意外防範，疾病防範的一面。這仍然是很好笑的一面，至少從精神分析師接受那個所謂的精神分析經驗，換句話說，他必須時常忽略他自己的態度到達什麼程度？在精神分析的過程，很少是短期的疾病，在延續某一段時間的精神分析當中，感冒，流行性疾病等，一切都被抹除，甚至是長期的疾病也被排除在外。的確，假如在社會上有更多的精神分析，我認為，社會保險，以及人壽保險都必須要考慮到，在總人數當中，要具有某個比例的精神分析。這樣他們才能修正它們的比例。

Inversely, when an accident happens – an accident, I am not
speaking simply about acting-out – it is very regularly
attributed by the patient and by his entourage to the analysis,
it is in a way naturally attributed to the analysis. They are
right; it is an acting-out, therefore it is addressed to the
Other. And if one is an analyst, it is therefore addressed to the analyst. If he has taken up this place, so much the worse for him. He has all the same the responsibility which belongs to this place which he has agreed to occupy.

相反地，當意外發生，（我談到的意外，不僅是激情演出），例行的是病人所賦予的特性，及他作為精神分析的伴隨物。在某方面，那當然也是精神分析的特性。他們天經地義的。那是一種激情演出，因此對話者是針對著精神分析師。假如某是精神分析師，因此對話者就是針對著某人這位精神分析師。假如他已經從事這個位置，那他的情境會更加糟糕。他仍然有歸屬於這個位置的這個責任，這是他同意要擔任的。

These questions are designed perhaps to clarify for you what I mean when I speak about the desire of the analyst and when I question it.

或許這些問題被設計是要跟你們澄清，當我談論到精神分析師的欲望，以及當我質疑它的時候，我是什麼意思。

Without dwelling for a moment on the question which changes the question of the way in which we domesticate the transference – for you see that I am in the process of saying that it is not simple without stopping for a moment to say what it is I am always opposed to, namely that what is involved here is reinforcing the ego – because on the admission even of those who are engaged along this path for more than a decade and more exactly for so many decades that people are beginning to speak less about it nowadays, this can only mean, as we see in the (22) literature, leading the subject to the identification, not at all with this image as a reflection of the ideal ego in the Other, but to the ego of the analyst with the result that Balint describes for us, the really manic terminal crisis that he describes for us as being that of the end of an analysis characterised in this way, and which represents the insurrection of the o which has remained absolutely untouched.

我根本沒有詳述到這個問題，如何馴服移情的問題。因為你們看到，我正說到，這個問題牽涉到，我必須停下來說我總是反對的東西。換句話說，在此所牽涉到的，是強化這個自我。因為一旦承認，即使是從事這個研究途徑十幾年的老手，更確實地說，研究幾十年的老手，今天都會對於這個話題，望而卻步。這只能意味著，如同我們在文學中看到，引導生命的主體到達認同的階段，根本不是認同這個理想自我在大它者的反映的這個意象，而是認同這位精神分析師的自我。結果是，巴林特跟我們所描繪的，表現這種特性的精神分析學，會遭遇到窮途末路。因為它代表始終絕對不去碰觸到這這個客體，開始革命造反。

陳春雄譯
32hsiung@pchome.com.tw