Anxiety 105 Jacques Lacan

Anxiety 105

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 15: Wednesday 20 March 1963

This does not mean that she is for all that without a
relationship to the desire of the Other; but precisely, it is indeed with the desire of the Other as such that she is in a way affronted, confronted. It is a great simplification that, as regards this confrontation, this phallic object only comes second for her and in so far as it plays a role in the desire of the Other.

這並不意味著，儘管這樣，她跟大它者沒有關係。在某方面，她確實跟大它者本身的欲望針鋒相對，冒犯衝突。這是一個過渡簡化的說法，關於這種冒犯衝突，這個陽具的客體，對她而言，僅是次要的，在它在大它者的欲望扮演的角色。

(2) This simplified relationship with the desire of the Other, is what allows the woman, when she works in our noble profession, to be with respect to this desire in a relationship which, it must be said, is manifested each time she approaches this field designated in a confusing way as that of counter-transference, in a relationship which we sense is much freer, this of course notwithstanding each particularity that she may represent in what I might call an essential relationship.

這個跟大它者的欲望被簡化的關係，就是為什麼這個女人，當她從事於精神分析這個崇高的職頁，這個女人能夠跟這個欲望，處於一種關係。我們必須說，這個關係被展現出來，每當她接近這個領域，被混淆地指定為反移情的領域。這個關係，我們感覺到是更加的自由。當然，她還是可能代表每個特殊性，在我們所謂的一個基本的關係。

It is because, in her relationship to the Other, she does not
hold to it as essentially as the man, that she has this greater
freedom essentially, Wesentlich.

那是因為在她跟大它者的關係，她並不像男人一樣，根本地緊附著大它者。基本上，她擁有更大大自由。

What does that mean in a particular case? That means she does not hold to it as essentially as man does as regards the nature of jouissance.

在特別的情境裏，那是什麼意思？那意味著，她不像男人一樣根本地緊附著大它者，關於歡爽的這個特性。

And here I cannot avoid having to remind you, along the same line as that which the other day I incarnated for you at the level of the fall (chute) of Oedipus’ eyes, that Tiresias, the seer, who ought to be the patron of psychoanalysts, was blinded, by an act of vengeance of the supreme goddess, Juno, the jealous one; and as Ovid explains very well to us in the third book of the Metamorphoses, from verse 316 to verse 338 – I would ask you to consult this text of which Mr T S Eliot in a note to The Wasteland underlines what he calls the very great anthropological interest – if Tiresias offended Juno, it is because, consulted like that, for a joke – the Gods do not always measure the consequences of their acts – by Jupiter who for once was having a relaxed relationship with his wife and teasing her about the fact that undoubtedly “the pleasure that you experience is greater” – he is the one who is speaking – “than that experienced by the man”. But then he says: “But, by the way, what am I thinking of?

在此，我無法避免必須要提醒你們，沿著相同的途徑，前天，我跟你們具體顯現的，在伊底普斯的眼睛被挖出掉落的層次，預言家提瑞希阿斯應該是精神分析學的守護者，他的眼睛是早先已經被弄瞎，因為崇高的女神，朱諾，那位妒忌女神的復仇行動。如同奧維德詳細跟我們解釋的，在「變形記」的第三冊，從316詩篇到338詩篇。我要你們參照這個文本，艾略特在「荒源」中的注釋強調，他稱這個為人類的偉大興趣，即使提瑞希阿斯冒犯朱諾，那是因為朱諾類似跟他請教，為了一個笑話，（神祗未必都能預測到他們行為的後果），邱比特提出的笑話。他有一段時間跟他的妻子感情不佳，揶揄她有關「你經驗到的歡樂更大」，他坦白直說，「比男人經驗到底歡樂。」然後他說，「但是順便說到，我到底在想到什麼？」

Tiresias was a woman for seven years”. Seven years, every seven
years – the baker’s wife changed her skin, sang Guillaume
Apollinaire – Tiresias changes sex not by simple periodicity, but because of an accident: he met the two coupling snakes, the ones we see in our caduceus, and he was unwise enough to disturb their coupling. We will leave to one side the meaning of these snakes that one cannot unknot without running such great danger.

提瑞希阿斯七年來都是一個女人。七年，每隔七年，（麵包師大妻子就改變她的皮膚，法國詩人阿保立耐爾如此歌詠。）提瑞希阿斯單純週期性地變換性別，但是發生一件意外，他碰見兩條正在交配的蛇，使者墨丘立節杖的那兩條蛇。他一時糊塗，竟去擾亂它們的交媾。我們將這兩條蛇的意義先擱置一旁。我們若是將它們解開，一定會冒著巨大危險。

It is by renewing his attempt that he also rediscovers his first position, that of a man.

當他重複他的企圖時，他也重新發現他第一次的身份，一個男人的身份。

(3) In any case, for seven years he was a woman. This is why he can testify before Jupiter and Juno, that whatever might be the consequences he must testify to the truth and corroborate what Jupiter says: it is women who enjoy (jouissent).

如論如何，七年來他是一個女人。這就是為什麼他能夠在邱比特跟朱諾面前證實：無論他對於真理證實的後果是什麼，他確認邱比特所說的：「是女人在享受歡爽。」

Their jouissance is greater, whether it is a quarter or a tenth
more than that of the man – there are more precise versions.

女人的歡爽更大，比起男人的歡爽，無論大四分之一，或是十分之一。這是更精確的說法。

The proportion does not matter much because it only depends, in short, on the limitation his relationship to desire imposes on man, namely what I am designating as situating the object for him in the negative column, the (-$>) .

比例多少並不頂重要，因為它依靠情況而定。總之，它依靠他跟欲望的關係所賦予男人的限度而定。換句話說，我正在指明，對於男人，作為這個客體的位置，在這個負面的柱子，這個「生命主體被閹割」的記號。

Contrary to what the prophet of absolute knowledge teaches this man, namely that he makes his hole in the real, which is called negativity in Hegel, what is involved is something else: the hole begins at the bottom of his belly, at least if we want to remount to the source of what constitutes for him the status of desire.

跟絕對知識的預言家所教導的恰恰相反，也就是說，他在真實界創造自己的洞穴。這是黑格爾所謂的「否定」，所牽涉到的是某件其他的東西。這個洞穴開始於他的腹部的底端，至少是在那裏，假如我們想要重新勘察構成他的欲望的地位的來源。

Obviously it is here that a post-Hegelian Sartre, with what I would call his marvellous talent for misleading, has slipped in his own image, the one that you know well, the image of the little child that he makes a born bourgeois for us, as a way naturally of giving flavour to the affair, who sticks his finger into the sand of the beach, mimicing in his eyes and for our intention an act which is supposed to be the fundamental act. Of course starting from there a well-deserved derision can be exercised against the pretention of this new shape that we have given to the little man which is in man, namely that now we incarnate this little man in the child, without noticing that the child deserves all the philosophical objections that were made against the little man.

顯而易見的，就是在這裏，一個後黑格爾時代的薩特，以我所謂的他的神奇的天才誤導，在他自己的形象裏滑倒。這個眾所皆知的形象，這個小孩的形象。對於我們而言，他成為一個天生的布爾喬亞者。天性上偏愛外遇及劈腿的趣味。他將他的手指插進海灘的沙子裏，眼睛眯眯笑，就我們的意圖而言，那個舉止應該是基本的舉止。當然，從那裏開始，他會感受到一個罪有應得的嘲笑，抗議這個新的形狀的偽裝，我們曾經給予這個在男人身上的小男人。換句話說，我們在這個小孩身上，具體表現這個小男人，而沒有注意到，這個小孩應該博得一切哲學的反對，這些反對是針對這個小男人而來。

But after all beneath this figure in which Sartre represents it for us, it works, because what does it make resonate in the unconscious? Well then, by God, nothing other than this
engulfment into the womb of mother earth desired by his whole
body, whose meaning Freud unveils in a proper sense when he says textually at the end of one of the chapters of Hemmung, Symptom und Angst that the return to the maternal womb is the phantasy of someone who is impotent [cf SE XX 139].

但是，畢竟，在薩特跟我們呈現的這個人物底下，這個方法發揮效用，因為在無意識界，它使什麼共鳴起來？嗯，上帝作證，那道道地地就是投入母親大地的子宮裏面，這是他的整個的身體所欲望。它的意義，佛洛伊德揭發開來，賦予一個適當的意義，當他在「壓抑、病症、與焦慮」的其中一個章節末尾的文本上說，回到母親子宮，是某一個性無能的人的幻見。

陳春雄譯
32hsiung@pchome.com.tw