Anxiety 59 Jacques Lacan

Anxiety 59

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 8: Wednesday 16 January 1963

This is to cheapen the difficulty and, to go straight to the point which makes you sense it, I would say that it is not for any other reason than to make you sense it, that there is value in the (9) central myth which allowed psychoanalysis to take off, namely the Oedipus myth.

這是為了減少困難,直接到達使你們感覺到它的這一點。我不妨說,沒有別的理由,除了就是要讓你們感覺到它。在這個中央的神話裏,有個價值讓精神分析學得以開展,那就是伊底普斯的神話。

The Oedipus myth means nothing else, if not that, at the origin,
desire, the desire of the father and the law are one and the same thing, and that the relationship between the law and desire is so close that nothing but the function of the law traces the path of desire, that desire, qua desire of the mother, for the mother, is identical to the function of the law. It is in so far as the law prohibits her that it imposes desiring her: for after all the mother is not in herself the most desirable object.

伊底普斯的神話所指的意義,不是別的,難道不就是,在起源處有欲望,父親的欲望跟法則,是二者合一的事情?處於法則跟欲望之間的關係,是如此的靠近,以致於,只有法則的功用能追蹤到欲望的途徑,那個欲望,作為母親的欲望。對於母親的欲望。那個欲望相當等於是法則的功用。就在法則禁止她的時刻,法則賦加了對她的欲望:畢竟,母親本身並不是最令人欲望的東西。

If everything is organised around this desire for the mother, if it is starting from there that it is posed that the woman one should prefer – for this is what is in question – should be other than the mother, what does that mean, if not that a commandment is imposed, is introduced into the very structure of desire; that in a word one desires according to the commandment. What does the whole myth of Oedipus mean, if not that the desire of the father is what has made the law.

假如一切的組織都繞著對於母親的欲望,假如從那裏,提出的問題是,我們應該喜愛的女人,應該是母親除外的女人,(這是受到質疑的地方),那是什麼意思?難道不就是,一個戒律被賦加,被介紹到欲望的這個結構?總之,我們是依照戒律去產生欲望。伊底普斯的整個神話的意義,難道不就是:父親的欲望是法則被創造的原因?

From this perspective masochism takes on the value and function of appearing and clearly appearing – it is its only value for the masochist – when desire and the law are found together; for what the masochist tries to make appear – and I add, on his little stage, for one must never forget this dimension – is something where the desire of the Other lays down the law.

從這個觀點來看,受虐狂具有的這個價值跟功用是,當欲望跟法則被發現在一起時,大它者的欲望是奠定法則,這個東西出現。(對於受虐狂而言,這是它唯一的價值。)受虐狂設法使它出現,容我補充說,在他的小小的舞臺上,我們一定不要忘記這個向度。

We see immediately one of its effects: it is that the masochist
himself appears in this function that I would call lopsided
(dejet) with respect to this object of ours, the o of which we speak under the appearance of waste (dejete), of what is thrown to the dogs, on the rubbish heap, in the dustbin, to the rejection of the common object, for want of being able to put it elsewhere.

我們立刻看到它的影響之一。受虐狂本身出現在這個功用,我稱之為「傾向一邊」的功用,關於我們的這個客體,我們提到這個客體,在廢棄物的外表下,被丟棄給狗吃的渣滓,在垃圾堆裏,在廢物箱裏。這個共同客體的被拒絕,因為在別的地方,缺乏讓它被使用的空間。

It is one of the aspects in which there can appear the o as it shows itself in perversion. And this does not exhaust in any way what we can only circumscribe by going around it, namely the function of o. But since I have taken this perspective of masochism, since I have introduced it, we must give ourselves other points of reference to situate this function of o.

這也就是它的影響之一,當這個客體顯現它自己在變態狂身上,它也會出現。無論如何,這並沒有涵蓋一切,我們只能拐彎抹角予以描述的東西,也就是客體的功用。但是既然我已經採納受虐狂的這個觀點,既然我已經介紹它,我們就必須提供我們自己其他的指稱點,為了要定位客體的這個功用,

You see one of them at the level of masochism. I remind you that one must first take for its function of gross correlation, that the central effect of this identity which conjoins the desire of the (10) father and the law, is the castration complex in so far as when the law is born by this moulting, this mysterious mutation of the desire of the father after he had been killed, the consequence is, just as much in the history of analytic thought as in everything that we can conceive of as the most certain liaison, is in any case the castration complex.

你們看到其中一樣,在受虐狂的層次。我提醒你們,你們首先必須將它當作是它的總體相互關係的功用:連接父親的欲望跟法則的這個認同,它的中央的影響是,閹割情結。當法則是依據這個蛻變所誕生,父親的欲望的這個神秘的切除,在他被殺死之後,這個結果是,在精神分析學思想的歷史,如同在每一樣我們能夠構想當著是最確定的聯繫,不論哪一種情況,都是閹割情結。

This is why you have already seen appearing in my schemas the
notation (-) at the place where o is missing.

這就是為什麼你們已經看到,在我的基模,這個(-SD) 的標記的出現。在那裏,客體消失不見。

Therefore, a first point today: I spoke to you about the object
as cause of desire. Second point, I told you: to recognise
oneself as the object of one’s desire, is always masochistic; I pointed out to you in this connection what was taking shape for us as a presentation – in a certain incidence of the super-ego, I indicated to you a particularity that is in some way depreciated – of what is happening at the place of this object o in the form of (-$<>D).

因此,今天的第一點是:我跟你們談論到這個客體,當著是欲望的原因。第二點,我告訴你們,體認出自己,充當自己欲望的客體,總是一種受虐狂。我跟你們指出,關於這一點,對於我們而言,正在成形的東西,作為一種呈現。作為某種因緣際會的超我,我跟你們指出一個特別的地方,它受到某種方式的貶抑。就是發生在這個客體,以受到禁制的生命主體,透過欲望的辯證法的形式這個地方。

We come to our third point, the one which concerns precisely this possibility of the manifestations of the object o as lack.

我們來到第三點。這一點確實關係到,是否有可能證明,這個客體是「欠缺」。

It is structural to it. And it is in order to make it conceivable that this schema, this image designed to make it familiar to you has been presentified and recalled to you for some time past.

這是客體的結構。為了要讓它能夠被構想,這個基模,這個被設計來讓你們覺得熟悉的這個意象,己經給予具體呈現,讓你們回想起過去的某段時間。

The object o at the level of our analytic subject, of the source
of what subsists as body which in part, for us hides from us as I might say its own will, this object o is this rock of which Freud speaks, this final irreducible reserve of libido whose contours it is so pathetic to see him literally punctuating in these texts every time that he encounters it.

這個客體,處於我們精神分析的生命主體的層次,是維持作為身體的來源。對於我們而言,它有一些部分隱藏,不讓我們看見。容我這樣說,作為它自己的意志,這個客體是佛洛伊德談論的這個磐石,這個最後無法被化簡的力比多的儲備區。它的輪廓是如此的令人哀憐,每當佛洛伊德邂逅到它,在他的這些文本中實際描繪的景象。

I will not end my lecture today without telling you where you should go to renew this conviction.

今天我的演講結束之前,我一定要告訴你們,你們應該去哪里,重新振興這個信念。

陳春雄譯
32hsiung@pchome.com.tw

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