Anxiety 49 Jacques Lacan

Anxiety 49

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

Do we not have here precisely, the sociological function of the phallus, provided, of course, that we take it here at the level of the capital letter, at the level of the ^> ,in which it incarnates the most alienating function of the subject in
(7) exchange itself, in social exchange. The subject as he is involved in it, is reduced to being the bearer of the phallus.

我們在此所擁有的，難道不確實就是陽具的社會的功用，當然，條件是我們在此看待它，是以大寫字母P的層次。在這個層次，它具體表現生命主體，在社會的交換中，以自己當交換品時，最為疏離的功用，牽涉到社會交換的生命的主體，被淪落到作為陽具的負載者。

This is what makes castration necessary for a socialised society in which there are, as Claud Lévi-Strauss has pointed out to us, prohibitions of course, but also and above all preferences.

這就是為什麽，閹割成為需要，對於一個社會化的社會。如列文、史特勞斯曾經跟我們指出的，在那裏當然會有禁制存在，而且尤其是，有偏愛存在。

This is the true secret, it is the truth of what Claud Lévi-
Strauss makes turn around the exchange of women in the structure. Beneath the exchange of women, the phalluses are going to fulfill them. It must not be seen that it is the phallus itself which is at stake.

這是真正的秘密。這是列文、史特勞斯所發現的真理：在原始社會結構，女人作為交換的客體。在女人作為交換的客體下，陽具將要填補它們。我們必須看出，岌岌可危的是陽具的本身。

If one sees it, there is anxiety. I could here branch off onto more than one track. It is clear that with this reference, we have arrived, all of a sudden, at the castration complex. Well then, by God, why not engage ourselves in it.

假如我們看到它，就會有焦慮存在。我在此能夠擴充到不僅一個軌道。顯而易見的，以這個指稱，突然地，我們到達閹割情結。嗯，我的天，為什麼我們不探討一下閹割情結呢？

Castration, as I have frequently reminded you, the castration of the complex, is not a castration. That is something everyone
knows, no-one has the slightest doubt about it, and, a curious
thing, people do not dwell on it. It is all the same of
interest, this image, this phantasy. Where is it to be situated?

閹割，我時常提醒過你們，情結的閹割不是一種閹割。那是每一個人都知道的事情。對它，沒有任何人有任何的懷疑。耐人尋味的是，人們並沒有去詳述它。可是，這個意象，這個陽具，依舊令人感到興趣。它應該被定位在哪里呢？

Between the imaginary and the symbolic, what is happening? Is it the gelding which is well known from the ferocious practices of war? It is undoubtedly closer to it than to the fabrication of eunuchs.

在想像界跟意符界之間，發生什麼事情呢？從這兩個世界慘烈的戰鬥過程，眾所周知的是這個被閹割的馬？無可置疑的，被閹割的馬的意象，比起太監的被閹割的構想，更加令人驚心動魄。

The mutilation of the penis, of course, is what is evoked by the phantastical threats emanating from the father or from the mother, depending on the epoch of psychoanalysis. “If you do that, it will be cut off you”. Moreover it is necessary that this accent of cutting should be given all its importance for there to be sustained the practice of circumcision to which the last time, you heard me make what I might call prophylactic
references, namely the remark that the psychic incidence of
circumcision is far from being unequivocal, and that I am not the only one to have noted it.

當然，陰莖的被切除，是從父親或從母親所發出的幻影的威脅，所召喚出來，依靠精神分析的時代而定。「假如你這樣做，你那個將會被切割掉。」而且，對於這個切割的強調點，應該被給予它的重要性，這樣割包皮的做法，才能夠被維持。上一次的演講，你們曾經聽過我提到所謂的預防性的措施。換句話說，割包皮引起的心理意外反應，並不是那麼天經地義。我並不是唯一注意到這一點的人。

One of the last works, a remarkable one no doubt, on the subject, that of Nunberg, on circumcision conceived in terms of its
relations with bisexuality, is there to remind us of something
which already a good number of other authors had introduced
before him, that circumcision has just as much the goal, the aim, (8) of reinforcing, by isolating it, the term of masculinity in the man as to provoke the effects, at least in their anxiety-provoking incidence, as to provoke the effects described as those of the castration complex.
Nevertheless, it is precisely this incidence, this relationship, this common denominator of the cut which allows us to bring into the field of castration, the operation of circumcision, of Beschneidung, of arel to say it in Hebrew.

無可置疑的，有關這個主題過去幾年的著作，其中很傑出的一本是紐伯格的書。它以跟雙性戀的關係來構想割包皮的問題。它在此是用來提醒我們，某件已經是之前許多其他作者介紹過的東西。他將切割包皮孤立出來，強調男人身上具有陽剛之氣。至少，這跟在引起他們焦慮的意外事件中，為了激發它的效果，有相同的目的，為了激發被描述為閹割情結的效果。可是確實就是這個意外事件，這個關係，這個切割的共同指標，使我們能夠將切割包皮的運作，帶進閹割的領域，希伯來文稱之為「行割禮」。

Is there not also here a little something which might allow us to take a further step about the function of castration anxiety？

在此難道沒有某件東西，可以讓我們更進一步探討閹割焦慮的功用嗎？

Well then, it is the following, the term which we lack: “I am going to cut it off you”, says the Mammy who is described as castrating. Fine, and afterwards, where will the Wiwimacher, as it is called in the observation of little Hans, be? Well then, if we admit that this threat, always presentified by our experience, is carried out, it will be there, in the operational field of the common object, of the exchangeable object, it will be there, in the hands of the mother who has cut it off. And it is indeed this that would be strange in the situation.

嗯，就在底下，我們所欠缺的術語！「我將要跟你切割掉它」，被描述為切割者的媽嗎說。很好，後來，在所謂的小漢斯的觀察中，這個「可以尿尿的小東西」是什麼？嗯，假如我們承認，這個威脅總是由我們的經驗呈現出，它被執行，它會在那裏，在共同客體的運作的領域，在切割它的母親的手中。確實就是這個，在這個情境中，讓人感到奇異。

It often happens that our subjects have dreams where they have
the object in their hands, either because it has been broken off by a gangrene, or because some partner, in the dream, has taken the trouble to carry out the cutting operation, or by some correlative accident or other that is diversely nuanced with uncanniness and anxiety, a particularly disturbing characteristic of the dream, well then, here, to situate for us the importance of this passage of the object, suddenly, to what one could call Zuhandenheit, as Heidegger would say, its handiness, in the field of common objects and the perplexity which results from it, and moreover, this whole passage to the side of the handy, of the utensil, is precisely that which here in the observation of little Hans, is designated for us also by a dream. He introduces the tap fitter, the one who is going to unscrew it, to rescrew it, change the whole discussion of Eingewurzelt, about what is or
is not well rooted in the body, into the field, into the register of the interchangeable.

經常發生的是，我們生命的主體會夢到，他們的手中擁有這個客體。有時是這個客體已經被壞疽弄斷，有時是某個同伴在夢中刻意過來執行這個切割的運作，或是以帶有細微差別的怪誕的焦慮的各種意外，這是夢中令人困擾的特性。在此，它們為我們定位客體通過的重要性。突然地，這個客體通過到我們所謂的「權宜」，用海德格的術語說，就是它的「方便性」，在共同客體的領域，及因為它而帶來的困惑。而且，這整個的過程，通過到方便性的這一邊，到器物的這一邊，也是由一個夢跟我們指明。他介紹這個水龍頭的裝配器。用來轉開水龍頭，重新再鎖緊，改變我們對於習性的討論，對於身體根深柢固的習性，改變到這個領域，進入可以交換的銘記。

陳春雄譯
32hsiung@pchome.com.tw