Anxiety 58 Jacques Lacan

Anxiety 58

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

(7) Moreover, if you evoke what is involved in the figure of
Sade, you will see then that it is not by chance if, what can be extracted from it, what remains of it, through a sort of
transubstantiation through the ages, with the imaginary
elaboration of his figure throughout the generations, is a form – Man Ray could do no better when he tried to construct his imaginary portrait – precisely a petrified form.

而且,假如你們想像虐待狂薩德形象所牽涉到的,你們將會看出,那不是偶然發生。從這個形象所抽取出來,裏面所剩餘的,幾世紀來已經誤傳變質,幾個世代下來,我們對於他的形象已經滲入幻想的建構。他確實已經成為一種定型的形象。這一點,滿瑞表達得最為透徹,當他設法建構他的想像種的肖像。

Quite different is, as you know, the position of the masochist for whom this incarnation of himself as object is the declared goal, whether he turns himself into a dog under the table or a piece of merchandise, an item that is treated in a contract by giving it over, by selling it as one among other objects that are on the market, in short, his identification with this other object which I called the common object, the object of exchange, this is the route, this is the path on which he seeks precisely what is impossible, which is to grasp himself for what he is, in so far as like all of us he is an o. .

眾所周知,受虐狂的立場則是完全不同,他自己的這個具體化身,充當客體,是某個人所宣稱的目標,無論他將自己轉變成桌子底下的一條狗,或是一件傢具,一份契約上的一項東西,可以將它轉移,將它販賣,當著是市場的一件物品之一。總之,他對於這個其他客體的認同,我稱之為共同客體,交換的客體。這就是這條路線,這就是這條途徑,他確實在尋求不可能界。這個不可能界將會掌握他自己,因為他生命的本質。就像我們大家一樣,他是一個小客體。

To know why he is so interested by this recognition, which all the same remains impossible, is of course what many particular conditions of his analysis could reveal. But before even being able to understand these particular conditions, there are certain conjunctions which must be properly established here and which are the most structural ones. This is what we are going to try to do now.

要知道為什麼他如此感到興趣,對於這個體認,雖然這個體認仍舊是不可能的。當然,這是對於他的精神分析的許多特別的情況所能夠顯露出來。但是即使在我們能夠瞭解這些特別的情況之前,就有某些的連接,在此必須要適當地建立。這些連接是最結構性的連接。這就是我們現在將要設法做的。

You should clearly understand that I have not said, without
elaboration, that the masochist attains his identification with the object. As for the sadist this identification only appears on the stage. Only, even on this stage, the sadist does not see himself, he only sees the remainder. There is also something that the masochist does not see – we will see what perhaps a little later – but this allows me to introduce right away some formulae the first of which is the following: that to recognize oneself as the object of one’s desire, in the sense that I am articulating it today, is always masochistic.

你們應該很清楚地瞭解到,我並非完全不加思索就說出:受虐狂獲得他對於這個客體的認同。至於虐待狂,這個認同只是出現在舞臺上。只是,即使在這個舞臺上,虐待狂並沒有看到他自己,他只是看到殘餘物。也還有某件東西,受虐狂沒有看見的,(我們稍後或許會看出)。但是這個使我們能夠立刻介紹有些的公式。其中第一個公式,就是充當某個人欲望的客體。以我今天所表達的意義來說,那總是一種受虐狂。

This formula has the interest of making the difficulty tangible for you, because it is all too convenient to use our little Punch and to say that if there is masochism, it is because the super-ego is very wicked, for example. We know of course that within masochism we make all the necessary distinctions: erogenous masochism, feminine masochism, moral masochism.

這個公式會引起你們的興趣,在於將這個困難具體化。因為要將它充當我們的木偶表演,實在是輕而易舉,然後說,假如有受虐狂,那是因為超我是很邪惡,譬如這樣說。當然我們知道,在受虐狂裏,我們從事一切必須要的區別:色情的受虐狂,女性的受虐狂,道德的受虐狂。

But as the simple enunciation of this classification has pretty much the same effect as what I would say if I were to say: “There is this glass, there is the Christian faith, and there is the collapse of (8) Wall Street”. This should all the same leave us a little dissatisfied.

但是這個分類作為簡單的表明,擁有相同的效果,跟我想要說的,假如我這樣說:這裏有這個玻璃杯,有基督教的信仰,有華爾街的崩盤。這樣的陳述應該會使我們大家仍然有一點不滿意。

If the term masochism can have a meaning, it would be well to find a more unitary formula for it and if we were to
say that the super-ego is the cause of masochism, we would not be abandoning too much this satisfying intuition, except for the fact that, since we have said before that the object is the cause of desire, we would see that the super-ego shares, at least that it shares the function of this object qua cause, as I have introduced it today in order to make you sense how true it is.

假如這「受虐狂」的術語有一個意義,假如我們能替它找出一個更加一貫的公式,那就太好了。假如我們想要說,超我就是受虐狂的原因,對於這個令人滿意的直覺,我們將不會放棄太多。除了這個事實:因為我們以前已經說過,這個客體就是欲望的客體。我們將會看出,超我分享,至少它會分享這個客體充當原因的功用。今天我已經介紹過它,為了讓你們感覺到它有多麼的真實。

I could include it in the catalogue, in the series of these objects as we will have to deploy them before you, by illustrating this place with all the contents, if you wish, that it can have and which are numerable. If I did not do it at the beginning, it was so that you would not lose your heads, by seeing them as contents, and think that they are the same thing that you always discover about analysis. For it is not true. If you think you know the function of the maternal breast, or that of the turd, you know well how much obscurity remains in your minds about the phallus, and when it is the object which comes immediately after that is concerned. I will give it to you all the same, as a way of giving your curiosity something to feed on, namely the eye as such, about it you know nothing at all. This is why it should only be approached with prudence, and for the best of reasons.

我能夠包括它在這個目錄裏,在這一連串的客體裏,我們必須運用它們,在你們面前。我會舉例說明這個地方,以及它能夠有的所有的內容,那是屈指可數。假如我沒有從一開始就這樣做,那是為了不要讓你們感到混淆,把它當作是內容,然後就認為,它們跟你們在精神分析學發現的東西,都是大同小異。其實不然。假如你們認為你們知道母親的乳房的功用,或是糞便的功用,你們心知肚明,關於陽具,在你們心目中該有多麼齷齪!雖然陽具是我們開始一關心就立刻出現的客體,我仍然將它給予你們,充當可以滿足你們好奇心的東西。換句話說,充當眼睛的本身。關於它,你們根本就一無所知。這就是為什麼,我們探討它時,應該小心翼翼,理由很多。

This is the object involved since, when all is said and done, it is the object without which there is no anxiety, it is because it is a dangerous object. Let us be prudent therefore since I lack, that is to say in the immediate, the opportunity of making appear in what sense I said it – this caught the ear of one of my listeners – I said, two lectures ago, that if desire and the law were the same thing, it is in so far and in this sense that desire and the law have a common object.

這就是所牽涉到的客體,當一切都說都做了,它是這個客體,焦慮一定會牽涉到的客體。那是因為它是一個危險的客體。因此,讓我們小心謹慎,因為我欠缺這個機會,換句話說,當下的機會,來呈現我所要說的意義。(我的聽眾當中,曾經有一位心領神會),在前兩次的演講,當我說:假如欲望跟法則是同一件事情,從這個意義來說,欲望跟法則會有一個共同的客體。

It is not enough then in this case to give oneself the
consolation that they are, with respect to one another, like the two sides of the wall, or like the front and the back.

從這個意義來說,光是讓你們感到欣慰是不足夠的。欲望跟法則,彼此就像一道牆的兩邊,或是像是前面跟後面。

陳春雄譯
32hsiung@pchome.com.tw

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