Anxiety 90 Jacques Lacan

Anxiety 90

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 13: Wednesday 6 March 1963

It is easy to give immediately its support to this vor. Etwas of Freud, of course, because Freud articulates it in the article and in all sorts of ways: it is what he calls the internal danger, Gefahr or Gefährdung, the one which comes from within.

我們很容易當下給予它的支持，對於這個「先前」。當然，那是佛洛伊德的某件東西，因為佛洛伊德在一篇文章裏表達它。以各種的方式，這就是他所謂的「內在的危險」，這個從裏面出來的危險。

As I told you: it is a matter of not contenting yourself with this notion of danger, Gefahr or Gefährdung. Because, if I already signaled earlier its problematic character when an external danger is involved – in other words, what warns the subject that it is a danger if not the fear itself, if not the anxiety – but the sense that the term internal danger can have is too linked to the function of a whole structure that must be preserved, of a whole order of what we call defence, for us not to see that in the very term defence the function of danger is itself implied, but is not for all that clarified.

容我告訴你們：這件事情並不是要讓你們對於危險的觀念，感到安心。假如我早先已經指明它的問題所在地特性，當一個外在的危險被牽涉到。換句話說，警告生命主體的東西，這種危險並不是恐懼的本身，並不是焦慮的本身，而是這種意義，內在危險這個術語所具有的意義，太過於跟我們必須保留的整個結構的功用緊連在一起，跟我們所謂的防衛的整個機制緊連在一起，以致於我們無法看出，就在防衛機制這個術語裏，就隱藏著危險的功用，但是並沒有因此就被澄清。

Let us try therefore to follow the structure in a more step by step way and to designate clearly where we intend to fix, to locate this trait of signal on which indeed Freud dwelt as being the one which is the most proper to indicate to us, to us analysts, the usage that we can make of the function of anxiety.

因此，讓我們設法按部就班地遵照這個結構，清楚地指明，我們打算在哪里確定，找出這個訊息的特徵。佛洛伊德確實詳述過這個特徵，當作是最適合指示給我們，給我們精神分析師。我們能夠用焦慮的功用解釋這個用法。

This is what I aim at reaching along the path that I am trying to lead you.

這就是我打算到達的目標，當我沿著我正在引導你們探討的途徑。

Only the notion of the real, in the opaque function which is the one from which you know I begin in order to oppose to it that of the signifier, allows us to orientate ourselves and to say already that this Etwas before which anxiety operates as a (5) signal, is something which is let us say for man “necessary”- in quotation marks – an irreducible aspect of this real.

只有真實界的這個觀念，在這個模糊的功用，你們從這個功用知道，我開始用意符的功用，來跟它對立。它讓我們能夠定向我們自己，並且已經說：這個某件東西，在它之前，焦慮運作充當是一種訊息，是某件對於人是「必需」的東西，容我們這樣說。我用引號將「必需」括弧，這是真實界一個不可化簡單部份。

It is in this sense that I risked giving you the formula that among all the signals, anxiety is the one which does not deceive.

以這種意義，我大膽給予你們這個公式：在所有的訊息當中，焦慮是最不會欺騙的東西。

Anxiety then is the signal of the real and – as I told you – of an irreducible mode under which this real presents itself in experience, this is just now, at the point that we are at, the guide, the guiding thread that I would ask you to hold onto to see where it leads us.

如同我告訴過你們，焦慮因此是真實界的這個訊息，一個無可化簡的模式。在這個模式下，這個真實界在精神分析經驗呈現它自己。這是剛才在我們所在的這一點，這個引導，這個引導的線索，我想要要求你們繼續去看到，它會引導我們通往哪里。

This real and its place, is exactly what with the support of the sign, of the bar there can be inscribed the operation which,
arithmetically, is called division. I already taught you to
situate the process of subjectification in so far as it is at the locus of the Other, under the primary species of the signifier, that the subject has to be constituted; at the locus of the Other and upon the given of this treasury of the signifier already constituted in the Other and just as essential for any advent of human life as everything that we can conceive of in the natural Umwelt.

這個真實界及其位置，確實是算術上所謂的區分的東西，憑藉著這個符號的支援，這個禁制的支持，這個運作能夠被銘記在那裏。我已經教導過你們，去定位生命主體化的過程。它是大它者的軌跡，屬於意符的原初的品種。生命的主體必須在大它者的軌跡形成自己。已經在大它者形成的意符的這個寶藏的符號，對於人類生活的任何來臨，都是同樣的重要，如同我們在自然界的環境，我們所能構想的每一樣東西。

It is with respect to the treasury of the signifier which already awaits him, constitutes the deviation where he has to situate himself, that the subject, the subject at this mythical level which does not yet exist, which only exists
starting from the signifier, which is prior to it, which is constitutive with respect to it, that the subject carries out this first interrogative operation: in 0, if you wish, how many times S?

關於這個已經在等待他的意符的寶藏，形成這樣的偏離。他必須將自己定位在那個偏離位置，生命的主體，處在這個生命層次的生命的主體，還沒有生命的實存。它只是從意符，才開始生命的實存。這變成意符在生命的實存之前，意符成為生命實存的內涵。這個生命的主體執行這個首先就受到質疑的運作：生命的主體，有多少次是真實地存在於大它者那裏？

And the operation being posited here in a certain fashion which
is here in the 0 marked by this interrogation appears here, the difference between this response 0 and the given 0, something that is the remainder, the irreducible of the subject, it is o. o is what remains irreducible in this total operation of the advent of the subject to the locus of the Other, and it is from this that it is going to take on its function.

在此被提出的運作，以某種的方式。在此被這個質疑的這個大它者，出現在這裏。在這個反應的小客體跟這個特定的大它者之間的差別，某件剩餘物，某件生命主體的不可化簡之物，就是這小客體。小客體是生命的主體來臨到大它者的軌跡的整體的運作中，始終是不可化簡的東西。就是從這裏，它將形成它的功用。

The relationship of this o to the S, the o in so far as it is precisely that which represents the S in a real and irreducible fashion, this o over S, o/S , this is what completes the operation of division, that which in effect since 0, as one might say, is something which has no common denominator, is outside the common denominator between the o and the S.

這個小客體跟生命主體的關係，這個小客體確實是代表生命的主體，以一個真實而不可化簡單方式。這個在生命主體上面的小客體，這就是為什麼區分的運作被完成。事實上，如我們所說的，既然大它者是某件沒有共同分母的東西，它是位於這個小客體跟這個生命主體之間的共同分母的外面。

If we wish conventionally to complete the operation all the same, we put as numerator the remainder, o, as denominator the divisor, the S. $ is equivalent to o over S, o/S.

(6) This remainder, therefore, in so far as it is the end
(chute), as one might say, of the subjective operation, this
remainder, we recognise in it here structurally, in an analogy
from calculation, the lost object; this is what we have to deal with, on the one hand in desire, on the other hand in anxiety. We have to deal with it in anxiety, logically, as one might say, before the moment that we have to deal with it in desire.

假如我們仍然希望用傳統方式完成這個運作，我們就將這個小客體的殘餘物，充當分子，這個區分者充當分母，這個生命的主體就相當等於是小客體位於生命的主體之上。因此，這個剩餘物，我們不妨這樣說，就是生命主體化運作的結束。這個剩餘物，在此，我們從結構上認出它，以一種精心細算的類比，當著是失落的客體。這就是我們必須處理的東西，一方面在欲望裏，另一方面在焦慮當中。我們必須在焦慮中處理它，我們不妨說，從邏輯上講，在我們必須在欲望的層次上處理它的時刻之前。

陳春雄譯
32hsiung@pchome.com.tw