Anxiety 53 Jacques Lacan

Anxiety 53

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

A very clear indication. The problem had been seen and let me tell you that it is not by chance, I mean by chance with respect to what I am in the process of developing before you. Only my remark is that here there is only an angle, and an inadequate angle: for, in reality, this phantasy used for an analysis which could not here exhaust what was involved, only rejoins a phantasy symptomatic of the obsessional.

這是一個很清楚的指示。問題已經被看出來,讓我告訴你們,關於我正在跟你們發展的內容,不是偶然發生。只是,我自己的評論是,在此只有一個角度,一個不充足的角度:實際上,這個被用來充當分析的幻見,在此不可能窮盡所牽涉到底東西,只是重新加入一個幻見,一個具有妄想症患者的病徵的幻見。

And to designate what I mean, I would go back here to a reference
which, in the literature, is really exemplary, namely the well
known nocturnal behavior of the Ratman when, having obtained by himself, his own erection in front of a mirror, he goes and opens the door to the landing, to his landing, to the imagined ghost of his dead father, to present, before the eyes of this spectre, the present state of his member.

為了指明我的意思是什麽,我將回到這裏尋找一個指稱。這個指稱,在文獻中是真正的一個典範。換句話說,眾所周知,鼠人的夜間的行為。當他在鏡子前面,自摸勃起陽具的時候,他去打開朝向樓梯口的門,朝向樓梯口,朝向他已經過世的父親的想像中的鬼魂,去呈現他的器官的目前的狀態,在這個魅影的眼睛前面。

To analyse what is involved then uniquely then at the level of this phantasy of the fellatio of the analyst so linked by the author in question to what he called the technique of rapprocher (getting closer) to the relationship of distance considered as essential, fundamental to the obsessional structure, specifically in its relationships with psychosis, is, I believe, simply to have allowed the subject, indeed even to have encouraged her to take on this phantastical reaction, which is that of the Ratman, to take on the role of this Other in the mode of presence which is precisely here constituted by death, of this other who looks, by pushing her even, I would say, a little further phantastically simply by the fellatio.

為了分析在精神分析師口交的這個幻見的層次,獨特所牽涉到的,我們討論中的那位作者將這個幻見,跟他所謂的「接近」距離的關係的技巧聯想在一起。這個距離的關係被認為是基本的,是妄想症患者結構的根本。明確來說,在它跟變態狂的關係,我相信,僅僅要讓這個生命的主體,的確,要鼓勵她從事這個幻影的反動,鼠人的幻影的反動。為了扮演這個大它者的角色,以存在的模式。這個存在的模式在此確實是由死亡所建構,由這個大它者。這個大它者,在幻影上,由於這個口交,看起來甚至將她稍微推遠一點,

It is obvious that this final point, this final term is only
addressed here to those whose practice allows them to put the
import of these remarks in their proper place.

顯而易見的,這個最後一點,這個最後的術語,在此我們只能對局內人而言。局內人的行業才容許他們,將這些談論的意義,不受扭曲地看待。

(16) I will end on the path on which we will advance further the next time, and to give their meaning to these two images which I have designated for you here in the right corner at the bottom of the board: the first represents a – this is not seen, in fact, at first sight – represents a vase, and its neck. I put the hole of this neck facing you to designate, to clearly stress for you that what is important for me is the edge.

今天我將在這裏告一段落,下一次我們將更進一步探討,然後給這兩個意象賦予意義。這兩個意象,我在黑板底端的右邊的角落,所跟你們指明的:第一個意象代表一個、、、它隱而不見。事實上,乍然一看,它代表一個花瓶及其瓶頸。我將這個瓶頸的空洞面向你們,為了指明,為了跟你們清楚地強調:我們覺得重要的地方是這個邊緣。

The second is the transformation which can be carried
out as regards this neck and this edge. Starting from
there, there is going to appear to you the opportuneness
of the long insistence that I placed last year on
topological considerations concerning the function of
identification – I specified it for you – at the level
of desire, namely the third type designated by Freud, in
his article on identification, the one whose major example
he finds in hysteria.

第二個意象是能夠被執行的轉變,關於這個瓶頸跟這個邊緣。從那裏開始,你們將會發現,我的固執堅持是有道理的,當去年我們討論有關認同的功用,我一直堅持要給予拓樸圖形的考慮。關於認同的功用,(我明確地跟你們指出),是在欲望的層次。換句話說,被佛洛伊德指明的第三種,在他討論「認同」的文章
這個認同的主要例子,他在歇斯底里症患者身上找到。

Here is the incidence and the import of these topological
considerations. I told you that I kept you so long on the crosscap to give you the possibility of intuitively conceiving what must be called the distinction between the object we are speaking about, o, and the object created, constructed starting from the specular relationship, the common object precisely concerning the specular image.

在此,就是這些拓樸圖形考慮到意義跟意外。我告訴過你們,我跟你談論這個內外難以分辨的十字帽的很久,為了讓你們有可能靠著本能構想,所謂的這區別是什麼?在我們正在談論的這個客體,跟被創造,被建構的客體之間的區別?後面這個客體是從這個自我理想的魅影的關係開始,這個共同的客體,確實是關係到這個魅影的意象。

To go quickly, I am going, I think, to remind you of it, in terms which are simple but adequate given the amount of work
accomplished previously.

為了很快地進展,我認為我將要提醒你們這件事,用簡單但是合宜的一些術語。那些術語是我先前完成的研究工作,所提供的。

What ensures that a specular image is distinct from that which it represents? It is that the right becomes the left and inversely.

什麼東西可以保證,一個自我理想的魅影是顯然不同于它所代表的東西?就在這個地方,右邊變成左邊,左邊變成右邊。

In other words, if we trust this idea – we usually have our
reward when we trust even the most aphoristic things in Freud – that the ego is a surface, it is in topological terms of pure surface that the problem ought to be posed: the specular image, with respect to what it duplicates, is exactly the passage from the right-hand glove to the left-hand glove, what one can obtain on a simple surface by turning the glove inside out.

換句話說,假如我們信任這個觀念,我們通常擁有我們的酬勞,假如我們對佛洛伊德所寫過,即使是短語警句,都心悅誠服。自我是一個表面,就用純粹表面的拓樸圖形的術語,這個難題應該被形成:這個自我理想的魅影意象,關於它所複製的東西。這確實是這個通道,從右手邊的手套,通往左手邊的手套,是我們所能夠獲得的東西,在一個簡單的表面,將手套由裏面向外面翻轉。

Remember that it was not today or yesterday that I spoke to you about the glove or the hood. The whole dream quoted by Ella (17) Sharpe turns for the most part around this model.
Try the experiment now with what I taught you to know – I hope
there are not many who do not know it yet – about the Moebius
strip, namely – I recall it for those who have not yet heard tell of it – you obtain very easily in any way whatsoever, by taking this belt, and after having opened it, fasten it again having given it meanwhile a half turn, you obtain a Moebius strip, namely something on which an ant walking along passes from one of these apparent faces to the other face, without needing to pass across the edge, namely a surface with a single face.

請記住,不光是今天或是昨天,我才跟你們談論到這個翻轉的手套或十字帽。艾拉、夏普所引述的整個的夢想,大部份都繞著這個模式運轉。現在,你們不妨嘗試一下這個試驗,用我教導你們的方法。我希望,你們大部份的人都已經知道,換句話說,關於這個莫比斯翻轉帶。(我跟那些還沒有聽過我講述的人提醒它)。你們很容易用任何方法來表現,拿著這條腰帶,打開以後,給它作一半的翻轉,然後綁緊它。你們就有一條莫比斯腰帶,換句話說,你們有某件東西,螞蟻沿這些光滑的表面,一直走到另一個表面,而不需要越過這個邊緣,換句話說,一個表面只有單一的面向。

陳春雄譯
32hsiung@pchome.com.tw

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