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 little o, at the place where it is, at the level where it could be recognised if it were possible – because of course a little earlier I told you that to recognise oneself as object of one’s desire is always masochistic – if it were
possible, the masochist only does it on the stage. And you are going to see what happens when he can no longer remain there, on the stage. We are not always on the stage, even though the stage stretches very far, and even into the domain of our dreams.

這個小客體,處於它所在地地方,在它能夠被體認出的層次,假如可能的話。當然,因為稍早一點,我告訴過你們,要體認出自己,當著是自己欲望的客體,這總是一種受虐狂。即使這是可能,受虐狂只是在舞臺上才這樣做。你們將會看出,當他不再逗留在舞臺上時,會發生怎樣的事情。我們未必都是在舞臺上,即使這個舞臺延伸得很遠,即使舞臺延伸進入我們夢到領域。

And qua not on the stage and remaining on this side of it, and trying (11) to read in the Other what he returns from, we find nothing but the lack here at X (schema).

當我們不在舞臺上,而是逗留在舞臺的這一邊,設法從大它者身上閱讀到,他從哪里回轉,我們發現到僅僅就是這個「欠缺」,在這個未知的基模。

It is this liaison, coordination between the object and its
necessary lack there where the subject is constituted at the
locus of the Other, namely as far as possible, beyond even what can appear in the return of the repressed and constituting the Urverdranqunq, the irreducible of the incognito, because moreover we cannot say absolutely unknowable because we are talking about it, it is here that there is structured, that there is situated what, in our analysis of the transference, I produced before you by the term agalma.

就是這個聯繫,這個客體與其必須要的欠缺那裏之間的協凋。在那裏,生命的主體被形成,處於大它者的軌跡。換句話說,它盡可能超越被壓抑部份的回轉所能出現的東西,然後形成這個「原初的壓抑」,這個「無以名狀」的不可化簡。而且,我們無法說,它是絕對的不可知曉,因為我們正在談論它。就在這裏,在我們移情的精神分析學,我在你們面前,提出「無意識的珍寶」這個術語,它被建構,被定位在那裏。

It is in so far as this empty place is aimed at as such that
there is established the always more or less neglected – and for good reasons – dimension of transference. That this place as such can be circumscribed by something which is materialised in this image, a certain edge, a certain opening, a certain gap where the constitution of the specular image shows its limits, this is the elective locus of anxiety.

當這個空洞的地方目標朝著本身,這個總是被忽略的東西,就被建立在那裏。理由很充份,那就是移情的向度。這個地方的本身,能夠使用某件東西來定義。這個東西的具體表現就是這個意象,某種的邊緣,某種的開口,某種的鴻溝。在那裏,理想自我的魅影的意象的建構,顯示它的限度。這就是焦慮的選擇性的軌跡。

This phenomenon of edge, in what opens like this window
on privileged occasions, marks the illusory limit of this world of recognition, of the one that I call the stage. That it should be linked to this edge, to this framing, to this gap which is illustrated in this schema at least twice, in this edge here of the mirror and moreover in this little sign,<>, that this is the locus of anxiety, is what you ought always to retain as the signal of what is to be sought for in the middle.

這個邊緣的現象,在一些特權的場合,它像這個窗戶一般地展開。它標示著,對於世界的體認的幻見的限度,我稱之為舞臺的這個世界。它應該被連接到這個邊緣,到這個架構,到這個鴻溝。在這個基模裏,這個鴻溝至少被舉例說明兩次。在鏡子的這個邊緣,而且在這個小小的符號<>。這就是焦慮的軌跡,你們應該總是保留它當著是在中間應該被尋求的訊息。

The text of Freud to which I would ask you to refer, for it is a text that is always more stupefying to read because of this double aspect of weaknesses, of inadequacies which always present themselves to novices at the beginning as the first things to be picked out in the text of Freud and of the depth with which everything that he comes up against – reveals the degree to which Freud was here around this very field that we are trying to designate,

我要求你們參照佛洛伊德的文本,因為他的文本總是令人閱讀時,目瞪口呆。關於這個既微弱又不足的雙重面向,呈現在剛開始的新手面前,當著是首先要從佛洛伊德的這個文本,挑選出來的東西。佛洛伊德對抗的每一樣東西,其深度內涵都顯示,環繞著我們正在指明的這個領域,佛洛伊德自己沉迷不拔到怎樣的程度。

Of course, it is necessary first of all for you to be familiar with the text of Dora – can, for those who heard my discourse on the Symposium, recall this dimension always eluded when transference is involved, and of the other dimension in parenthesis, namely that transference is not simply something that reproduces a situation, an action, an attitude, an old (12) trauma, and repeats it;

當然,你們首先需要對於朵拉個案的文本耳熟能詳。對於那些聽過我論述柏拉圖的「饗宴」的人,你們可以回想一下這個向度:每當牽涉到移情的問題時,它總是避而不談。還有括弧裏的另外一個向度,換句話說,移情未必是某件複製一個情境,一個行動,一個態度,一個古老的創傷,然後重複它。

the fact is that there is always another coordinate, the one on which I put the accent in connection with the analytic intervention of Socrates, namely specifically in the case where I evoke a love present in the real, and that we can understand nothing about transference if we do not know that it is also the consequence of that love, that it is in connection with this present love – and analysts should remember it during analyses – of a love which is present in different ways, but that at least they should remember it, when it is there visible, that it is in function of what we could call this real love that there is established what is the central question of transference, namely the one the subject poses concerning the agalma, namely what he is lacking.

事實上,總是會有另外一個協凋。我強調這個協凋,當我提到蘇格拉底,充當精神分析的介入。換句話說,在這個明確的個案裏,我召喚一種愛情出現在真實界裏。對於這個移情,我們無法瞭解,假如我們不知道,它也是那種愛情的結果。關於這個出現的愛情,精神分析師應該記得它,在從事精神分析的時候。這個愛情以不同的方式出現,但是他們至少應該記得它,當它在那裏是顯而易見。就是在我們能夠稱之為真實的愛情這個功用,所謂移情牽涉到的核心問題,在那裏被建立。換句話說,生命的主體提出的這個問題,關於這個「無意識的珍寶」,換句話說,這是他正在欠缺的東西。

For it is with this lack that he loves. It is not for nothing that for years I have been repeating to you that love is to give what one does not have. This is even the principle of the castration complex: in order to have the phallus, in order to be able to make use of it, it is necessary precisely not to be it.

因為他所喜愛的就是這個欠缺。幾年來,我曾經跟你們一再重複說,愛就是給予自己所沒有的東西。我可不是空口說白話。這甚至就是閹割情結的原理。為了要擁有陽具,為了要能夠使用陽具,我們有需要本身不是陽具。

When one returns to the conditions where it appears that one is it – for one is it just as much for a man, there is no doubt
about it, and for a woman we will say again through what
incidence she is led to become it – well then it is always very dangerous.

當我們回到陽具似乎在那裏的這些情境,嗯,那總是危險萬分的狀況。(對於男人而言,陽具總是在他的身體那裏,這是無可置疑的;對於女人而言,容許我們再一次地說,透過種種巧合,女人被引導成為陽具。)

Let it suffice for me to ask you before leaving you to reread
attentively this text entirely devoted to the relationships
between Freud and his patient, this girl – I remind you – of whom he says that analysis makes there appear that it is essentially around an enigmatic disappointment concerning the birth in her family, the apparition in her household of a little child that she has been oriented towards homosexuality.

容我再要求你們,專心地閱讀這個文本,專注討論佛洛伊德跟他的病人,朵拉這個女人的關係。我提醒你們,關於這個女人,佛洛伊德說,精神分析學顯示出來:關於朵拉這個女人,她誕生在她的家庭,基本上是環繞著一個謎團一般的失望。在她的家庭裏,這是一個小孩的魅影,以致於,她的性別定向總是朝向同性戀。

陳春雄譯
32hsiung@pchome.com.tw

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s


%d bloggers like this: