Anxiety 211 Jacques Lacan

Anxiety 211

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 16: Wednesday 26 March 1963

The stone knife, all by itself, should designate for us a date, an origin for this ceremony which is at least at the epoch that is defined as the Neolithic Age.

這個石頭刀，就本身而言，就應該跟我們指明一個日期，作為這個儀式的起源。這至少是在被定義為新石器的時代。

Besides so that there should be no doubt, three Egyptian letters, these three, which are respectively an S, a B, and a T, S(e)B(e)T, expressly indicate to us that it is circumcision that is involved. The sign marked here is an hapax, it is found nowhere but there; it seems that it is an effaced, a worn down lorme of the determinant of the phallus. We find it in other inscriptions where you see it inscribed much more clearly.

除外，這應該是無可置疑的，三個埃及的字母，這三個字母，個別是一個「
S」，一個「B」，還有一個「T」。S、B、T，生動地跟我們指示：割包皮被牽涉在裏面。在這裏所被標示的符號，是一個隻出現過一次的詞。它就是在那個地方被找到。它似乎是一個被抹除，被磨損的陽具的符號指稱。我們在其他的銘記也找到它，你們看到它被銘記得更為清楚。

Another way of designating circumcision is the one which is in this line and which is read “FaHeT”, F, the aspirated H which is here this sign which is here the placenta and here the T which is the same as what you see here. Here a determinant which is the determinant of linge (?), it is not pronounced.

另外一個方法指明切割包皮是在被閱讀為「FaHeT」的這一行裏，F是送氣音，H在這裏是胎盤的這個符號。這裏的T，跟你們在這裏看到的一樣。有一個因素是遊移的因素。它沒有被發音。

I would ask you to take note of it today because I will come back to it. Here another F designates “he” and here the PaN which means the prepuce, PaN means “to be separated from one’s prepuce”.

今天我想要你們注意它，因為我會回頭談論它。這裏有另外一個F，指明是「他」。這裏的PaN，意思是包皮，PaN 的意思是：要跟自己的包皮分開。

This has also all its importance, for circumcision is not to be taken uniquely as what I might call a totalitarian operation, a sign.

這也就是所有它的重要性，因為割包皮不能給獨特地被看待，當著是極權主義的運作，一個符號。

The “to be separated from something” is from that moment here, in an Egyptian inscription, articulated properly speaking.

這個「從某件東西分開」，就是從在此地那個時刻開始，在埃及的銘記，適當地說，就是被表達。

As I told you, I am only going so far in order not to have wasted my time writing that here today.

如我所告訴你的，今天我進行到現在，不是要浪費我的時間在寫那個東西。

This function of the prepuce, which is in a way the goal, the
value which in these inscriptions is given, as one might say to the weight of the least word, the maintenance, as I might say, of the prepuce as the object of the operation, just as much as the one who undergoes it, is something whose emphasis I would ask you to retain here because we rediscover it in a text of Jeremiah which is just as enigmatic, just as uninterpreted up to the present, as the one to which I have just alluded before you, specifically the one about the circumcision by Zipporah of her son, I will then have an opportunity to come back to it.

包皮的這個功用，某方面就是這個目標，這個價值，在這些銘記裏所被給予的價值。我們不妨說，給予這個微不足道的字眼的重量。我不妨說，包皮被維持作為這個運作的客體，如同經歷它的客體，是某件東西。它的強調點，我想要你們在此保留，因為我們重新發現它，在希伯來的先知，傑瑞米的文本。這個文本同樣是一個謎團，迄今尚未獲得解釋。我剛剛跟你們提到的這個客體，明確地說，就是有關吉普拉跟她的兒子切割包皮的客體，我將會有機會回頭談論它。

I think I have already sufficiently initiated the function of circumcision, I mean not simply in its coordinates of
celebration, of initiation, of introduction to a special
consecration, but in its very structure as a reference, which is essentially interesting for us, to castration as regards its relationships with the structuring of the object of desire, I think have sufficiently initiated things in this direction to be able effectively to take them further with you on the day that I have given you for our next appointment.

我認為我已經充份創議切割包皮的這個功用。我的意思不僅是在它的慶祝、創議，介紹一個獻祭的座標，而是在它的結構，作為一個閹割的指稱，關於它跟欲望的客體的結構。我們對於這一點，基本上會感到興趣。我認為，我己經朝著這個方向，充份地創議。這樣。我們才能夠有效地跟你們探討它們，在我已經給你們這個日期，作為我們下一次的會面。

陳春雄譯
32hsiung@pcome.com.tw
https://springhero.wordpress.com