Archive for December, 2010

Anxiety 101 Jacques Lacan

December 31, 2010

Anxiety 101

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 14: Wednesday 13 March 1963

This is what, without at all having made you penetrate for all that into the structure – as we will be led to do – of
masochistic functioning, what I wanted simply to stress the last time, because what the light which illuminates the details of the table in a completely new way, is to remind you of what is given apparently immediately – this is why it is not seen in the masochist’s perspective, in the most banal approach to these perspectives – that the masochist is aiming at the jouissance of the Other; and what I stressed the last time as another term of that for which I intend to put forward everything that will allow there to be undone, as one might say, the manoeuvre which is hidden by this idea, is that what he is aiming at, what he wants, this of course being the eventual term of our research, of which he can only be fully justified by a verification of the moments which prove that it is the final term, the last term is what he is aiming at, the anxiety of the Other.

儘管那樣,我根本就沒有讓你們貫穿進入受虐狂功用的結構,(如同我們被引導要從事的。)上一次,我僅僅想要強調的是,以一完全嶄新的方式,這個表格的細節所被啟明的光輝,是要提醒你們,顯而易見當下所被啟示的東西。這就是為什麼從受虐狂的觀點,若是以陳腐的方法接近這些觀點,它無法被看見。受虐狂目標是朝著大它者的歡爽。我上一次所強調的,作為另外一個術語,代表它,我打算提出一切容許被解構的東西。我們不妨說,被這個觀念隱藏的策略,他的目標,他所想要的,當然就是成為我們研究的最後術語。他能夠完全自圓其說,作為這些時刻的驗證,證明它是最後的術語。這個最後的術語就是他的目標,大它者的焦慮。

(10) I said other things that I intend to remind you of today, it is the essential of what is irreducible in it that you must
retain, at least until you can make your judgement on what I have organised around it.

我說的其他事情,今天我打算提醒你們的。重要的是,在裏面無法化簡的東西,你們必須保留。至少直到你們能夠使你們的判斷,對於我繞著它的建構。

On the side of sadism, with an entirely analogous remark, namely that the first term is elided and that it has nevertheless the same obviousness as on the side of masochism, what is aimed at in sadism in all its forms, at all its levels, is something which also promotes the function of the Other, and that precisely there what is open to view is that what is sought is the anxiety of the Other, jujt as in masochism, what is masked by that, is, not at all, by an inverse process of reversal, the jouissance of the Other – sadism is not the reverse of masochism for the simple reason that they are not a reversible couple, the structure is more complex, I insist on it, even though today, I am only isolating two terms in each; to illustrate if you wish what I mean, I would say that, as you might assume after several of my essential schemas, they are functions with four terms, they are if you wish squared functions, and that the passage from one to the other is carried out by a rotation of a quarter of a turn and not by any symmetry or inversion.

在虐待狂這一邊,擁有完全類同的談話,換句話說,第一個術語被忽略。可是,它跟受虐狂的這邊,同樣的顯而易見。虐待狂所朝向的目標,以它的各種形式,各種的層次,那就是要提升大它者的功用。那裏顯而易見的是,所被追求的就是大它者的焦慮。正如在受虐狂那裏,根據倒轉的倒轉過程,被它所遮蔽的,根本就不是大它者的歡爽。虐待狂並不是受虐狂的倒轉,理由很簡單,它們並不是可以倒轉的一對。這個結構更加的複雜,我堅持,即使在今天,我只是將兩個術語各自孤立出來。為了讓你們明白我的意思,我將會說,在我講解幾個重要的基模之後,你們可能會認為,它們是四個術語的功用,可以說,它們是四方形的功用。從一個角落到另一個角落,根據一個轉角的四分之一來輪轉,而不是根據均稱或倒轉來輪轉。

You do not see this appearing at the level that I am now
designating for you. But what I pointed out to you the last time is hidden behind this search for the anxiety of the Other, is in sadism the search for the object o. It is to this that I brought as a reference, an expressive term taken from Sadean phantasies “the skin of the cunt”. I will not recall for you now this text from Sade’s work.

在我現在跟你們指明的這個層次,你們並沒有看到這個出現。但是上一次我跟你們指出的東西,被隱藏在這個對於大它者的焦慮的追尋。在虐待狂身上,那就是對於客體的追尋。我提到這一點,作為一個指稱,一個生動的術語,從虐待狂的薩德的幻見借用過來,「女陰的皮膚」。我不用再提醒你們,這是從薩德的作品的文本。

We find ourselves therefore between sadism and masochism in the presence of that which at the second level, at the level hidden from the perspective of each one of these two tendencies, is presented as the alternation, in reality the reciprocal
occultation of anxiety in the first case, of the object o in the other (sadism).

因此,我們發現我們自己處於虐待狂跟受虐狂之間。在它們的面前,第二個層次,這兩個傾向的觀點互相隱藏不見的東西,現在被呈現作為客體的輪換。事實上,在受虐狂的案例裏,焦慮的互相隱匿,在虐待狂的這一邊,成為客體。

I will end with a brief reminder which returns to what I already
said precisely about this o, this object, namely the emphasizing of what I could call, essentially, the manifest character that we know well, even though we do not perceive its importance, the manifest character with which is marked what? The mode in which there enters this anatomy which Freud is wrong to say without any further precision, is destiny.

我將會以一個簡短的提醒作為終結。讓我們回到我已經確實說過的,關於這個客體,換句話說,我所謂基本上是明顯特性的強調。這個特性,我們很清楚地知道,即使我們並沒有感覺到它的重要性。什麼東西被這個明顯的特性標示出來?這個模式就是命運。在這個模式裏,這個解剖進入,佛洛伊德曾經錯五地提到這個解剖,但是沒有進一步確認。

(11) It is the conjunction between a certain anatomy, the one
that I tried to characterise for you the last time at the level
of the object o by the existence of what I called the caduques,
namely precisely what exists at only a certain level, the mammal level, among the organisms, the conjunction between the caduques and something which is effectively destiny, namely the agalma, through which jouissance has to confront itself with a signifier, namely the mainspring of the limitation to which in the case of man the destiny of desire is submitted, namely this encounter with the object in a certain function, in so far as this function localises him, precipitates him onto this level which I called that of the existence of caduques and of everything which can serve as caduques, a term which will help us among others to explore better, I mean to hope to give an exhaustive catalogue
and limit of the frontiers, the moments of cutting, where anxiety can be expected, and to confirm that it is indeed there that it emerges.

這是某種解剖跟顯而易見是命運的東西之間的連接。上一次,我設法跟你們表達這個解剖的特徵,根據小客體的層次,根據我所謂的「脫落」,換句話說,只存在於某個層次上,哺乳動物的層次,在有機體當中。這個「脫落」跟某件顯而易見是命運的東西之間的連接,換句話說,命運之神,透過這個命運之神,歡爽必須跟一個意符正面遭遇。也就是說,這個限制的主要動力。就人類而言,欲望的命運被提供出來接受這個限制 換句話說,跟客體的這個正面遭遇,以某種的功用。 這個功用會會定位出他的位置,使他突然掉入這個層次,我稱為是「脫落」的存在的層次。這是一個術語,在許多術語當中,幫助我們從事更好的探索。
我的意思是希望給予涵蓋一切都索引,及各種邊界的限制,對於這些切割的時刻。
在那裏,焦慮能夠被預期。我也希望能夠證實,它確實會出現在那裏。

Then, I ended, I remind you, by one of the best known clinical
examples with a reminder of the close connection, to which we will have to return, and which because of this fact is much less accidental than is believed, the conjunction, I am saying, between orgasm and anxiety in so far as both the one and the
other together can be defined by an exemplary situation, the one that I defined in the form of a certain expectation of the other – and of an expectation which is not an indifferent one – the one that, in the shape of a blank page or not, the candidate must hand up at a particular moment is an absolutely gripping example of what can be for him for an instant the o.

因此我提醒你們,我以眾所周知的精神分析診所的例子,作為終結。我提醒你們這個密切的關聯,我們將必須回頭來談論這個關聯。因為這個事實並不像我們所相信的的純屬意外。我正在說的這個關聯,處於性高潮跟焦慮之間的關聯,前者跟後者都能夠用一個典型的例子來定義。我定義前者為:對於焦慮的某種期望的形式。這種期望並不是漠不關心的期望,無論是否以空白頁的形狀,當事者必須呈交這樣的期望,在特別的時刻。這個期望是一個絕對吸引人的例子,對他而言,有那麼一陣子,可能就是這個客體。

陳春雄譯
32hsiung@pchome.com.tw

Anxiety 100 Jacques Lacan

December 31, 2010

Anxiety 100

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 14: Wednesday 13 March 1963

Did it not strike you that I spoke to you about the breast or the eyes, making these objects o start from Zurbaran, from Lucy and Agatha, where they present themselves under what I might call a (8) positive form? These breasts and these eyes that I showed you there on the plate on which the two worthy saints carry them, or even on the bitter soil where Oedipus’ feet carry him, appear here with a sign different from the one I showed you subsequently in the phallus as specified by the fact that at a certain level of the animal order jouissance coincides with detumescence, pointing out to you that there is nothing necessary about this, necessary nor linked to the Wesenheit, the essence of the organism, in the Goldsteinien sense of the word.

你們難道不肅然動容?當我們跟你們談論的關於這個乳房,或是眼睛,將這些客體,從蘇巴朗,從露西及阿甘撒的圖畫中栩栩如生。他們表現自己,以我所謂的積極的形式。我顯示給你們看,盤子上的這些乳房跟這些眼睛,由兩位高貴的聖人端著盤子,甚至在骯髒的泥地上,伊底普斯的腳支撐他站立的地方。這些乳房跟這些眼睛出現在這裏,給予的訊息不同於我隨後給予你們的訊息,陽具的明確意義是,在動物秩序的某個層次上,歡爽跟消腫不謀而合。我跟你們指出說,根本沒有必要是這樣,它跟性高潮的本質有必要的關聯,以高斯坦的話來說。

At the level of o, it is because the phallus, the phallus in so far as it is, in copulation, not alone the instrument of desire, but an instrument functioning in a certain fashion, at a certain animal level, it is for this reason that it presents itself in the position o with a (-) sign.

在這個客體的層次,這個陽具在性的交媾時,不僅是欲望的工具,而且是以某種方式運作在某個動物層次的工具。因為這個理由,它呈現它自己,有一個負面意義的減號。

This is essential to articulate clearly, to differentiate,
something that is important here, from castration anxiety, from what functions in the subject at the end of an analysis when what Freud designates as a castration threat is maintained there.

這是很重要的,讓我們清楚地表達,區別某件在此很重要的東西,跟閹割的焦慮不一樣,跟生命的主體在精神分析結束時的功用不同,當佛洛伊德指明它是一種閹割的威脅所維持的東西。

If there is something which allows us to put our finger on the fact that this is a point that can be gone beyond, that it is absolutely not necessary that the subject remains suspended when he is a male at the castration threat, suspended, when she is of the other sex at Penisneid, it is precisely this distinction.

假如有某個東西能夠讓我們指出這個事實:有某一點能夠被超越過去,那就是,對於這個閹割的威脅,當他是個男人,或當她在陽具羡慕上,是女人,生命的主體,絕對沒有必要一直被懸置在那裏。確實就是這個區別。

To know how we could go beyond this limiting point, what must be known, this is why an analysis guided in a certain direction culminates at this impasse through which the negative which marks the physiological functioning of copulation in the human being finds itself promoted to the level of the subject in the shape of an irreducible lack. This is what will be found again subsequently as a question, as a direction of our path, and I think it is important to have marked it here.

為了要知道,我們如何能夠超越這個限制點,我們必須要知道什麼。這確實是為什麼,朝某個方向引導的精神分析經驗,會在這個僵局達到高潮。透過這個僵局,這個負面標示交媾在生理上的功用,人類發現自己被提升到這個層次:生命的主體呈現不可化簡單欠缺。這就是我們隨後將會再一次發現的,作為一個問號,作為我們探討途徑的方向。我認為在這裏標示出來是很重要的。

What I subsequently contributed during our last meeting, is the articulation of two very important points concerning sadism and masochism, the essential of which I resume here for you, the essential that it is altogether capital to maintain, to sustain, in so far as by holding onto it, you can give their full meaning to the very elaborated things that are said in the current state of things about what is involved, namely sadism and masochism.

在我上一次的講座,我後來所提供的東西,就是表達兩個要點,關於虐待狂跟受虐狂。它們的重點,我在此再重述一下。重點是,這是非常重要的,你們要以緊握它的方式,維持它,支援它。這樣你們才能給予它們充份的意義,對於事情的目前狀態,我們所說的這些複雜的東西,關於所牽涉到的內容,也就是說,虐待狂跟受虐狂。

What is to be retained in what I enounced there concerns at first masochism, as regards which you can see that, if the authors have really labored a great deal to the point of taking very far, so (9) far that something I read recently here, was able to surprise me myself, I will mention later an author who took things to my surprise, I must say to my joy also, as close as possible to the point that I will attempt this year, from our own angle here, to lead to you as regards masochism.

我在那裏所宣佈的內容,應該被保留的部份,首先跟受虐狂有關。關於這一點,你們能夠看出,假如作者曾經用功甚勤,一直進展,進展到我最近在這裏閱讀的東西,會讓我自己大吃一驚。我以後會提到一位作者,他確實讓我嚇了一大跳。我也必須興高采烈地說,儘可能到達這個程度,我今年企圖要做的事。從我們在此的角度,關於受虐狂,我要引導你們去的地方。

The fact remains that this very article, whose title I will give you later, remains, like all the others, strictly incomprehensible for the simple reason that already at the beginning there is in a way elided, because it is there indeed absolutely under his nose, as one might say, from the evidence, something that I am going to enunciate in a moment. People try, people manage to avoid putting the accent on that which, at first approach, involves, collides most with our
finalism, namely the intervention of the function of pain.

這個事實始終存在。這篇文章,它的篇名,我等一下會給你們,像所有其他的文章一樣,完全是不可理解的。理由很簡單,在開始的那個地方,就已經有某種方式的忽略。我們不妨說,有某件東西出現他絕對是兩眼睽睽之下,彰彰在目,我馬上就要跟你們表達的東西。人們設法,人們設法逃避強調它,當我首次接近它,會牽涉到,會遭遇到我們的死亡宿命論。換句話說,痛苦的功用的介入。

This, people have managed to understand, is not the essential thing.

人們曾經成功地瞭解到,這並不是必然要發生的事。

Also people have succeeded, thank God, in an experience like that of analysis, in seeing that the Other is aimed at, that in the transference one can perceive that these masochistic manoeuvres are situated at a level which are not without a relationship to the Other.

感謝上帝,像我們這樣的精神分析經驗,人們也成功地看出,我們的目標是朝著大它者。在移情時,我們能夠感覺到,這些受虐狂的策略位置的層次,跟大它者並不是沒有關係。

Naturally many other authors take advantage of it to go no
further, to jump on an insight whose superficial character can be seen at a glance, however handy it has shown itself to be in certain cases. For having only arrived at this level, one cannot say that the function of narcissism, which an author who is not without a certain talent for presentation, Ludwig
Heidelberg, has emphasised, is something that can suffice for us.

當然,許多其他的作者善加利用後,就不再往前探究,就欣然接受一種洞見。這個洞見的浮淺的特性,我們瞥一眼,就能看出,無論在某種的情況,它表現得多麼靈巧炫目。有一位作者,陸維格、汗德波曾經強調,他並非沒有演示的天才:當我們已經到達這個層次後,我們不能夠只將它歸屬於自戀狂的功用,就心滿意足。

陳春雄譯
32hsiung@pchome.com.tw

Anxiety 99 Jacques Lacan

December 30, 2010

Anxiety 99

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 14: Wednesday 13 March 1963

I say only one of the terms; for the phantasy is in a certain relationship of opposition to o, a reiationsnip wnose poiyvaience and multiplicity are sufficiently defined by the composite character of this diamond shape,<> , which is just as much disjunction,V./, as conjunction,/^ , which is just as much greater, >, and lesser, <, $ qua term of this operation has the form of division, since o is irreducible, is unable in this fashion of imaging it in mathematical forms, can only represent the reminder, that if division were carried out, further on, it would be the relationship of o to S which would be involved in the

我只是說到這些術語的其中一項。幻見跟這個大它者具有某種的關係,它的尖銳跟多重性,由這個鑽石形狀的的組成特性充份地定義出來。它既是中斷形狀的
V /,也是連接的 /^,甚至是數學符號的大於>,及小於<。生命主體作為這個運作的術語,擁有區分的形式。因為大它者O是不可化簡,它無法以這種方式,形成數學形式的意象。它只能代表這個剩餘物。假如區分更進一步被執行,大它者跟生命主體的關係,會牽涉在這個圖表。

What does that mean? That to outline the translation of what I am designating in this way, I could suggest that o has taken on a sort of metaphor-function of the subject of jouissance. It would only be so, it would not be correct except in the very measure that o is assimilable to a signifier: and precisely, it is what resists this assimilation to the function of signifier.

那是什麼意思?為了描繪出我以這種方式指明的翻譯的輪廓,我能夠建議,大它者已經形成一種的比喻的功用,對於歡爽的生命的主體。它只能夠使這樣,它將不會是正確的,除了大它者被吸收到一個意符。確實的,這就是為什麼被吸收到意符的功用,會受到抗拒。

It is indeed for that reason that o symbolises what in the sphere of the signifier is always what presents itself as lost, as what is lost to signification. Now it is precisely the residue, this fall, what resists signification, that comes to find itself constituting the foundation as such of the desiring subject, no longer the subject of jouissance, but the subject in so far as on the path of his search, in so far as he enjoys (il jouit), which is not the search for his jouissance, but it is to want to make this jouissance enter the locus of the Other, as locus of the signifier, it is there on this path that the subject precipitates himself, anticipates himself as desiring.

的確實因為那個理由,大它者象徵在意符的領域,總是代表它自己,作為失去的東西,作為意義失去的東西。現在,確實就是這個殘餘物,這個掉落,這個抗拒意義的東西,漸漸發現它自己,組成欲望的生命的主體本身的基礎。這個生命的主體不再是歡爽的生命的主體,而是這個生命的主體,在他的追尋的途徑,他所享受到的,並不是他的歡爽的追尋,而是要使這個歡爽進入大它者的軌跡,作為意符的軌跡。就在這個追尋途徑那裏,生命的主體突然孤注一擲,期盼自己成為欲望的生命主體。

Now, if there is precipitation, anticipation here, it is not in the sense that this step skips over, goes more quickly than its own stages.

現在,既然有孤注一擲,有期盼在這裏,它的意義並是它要跳躍過去,比它原先分成的階段,更快速地過去。

It is in the sense that it approaches, on this hither side of its realisation, this gap between desire and jouissance; this is where anxiety is situated.

它的意義是:在它的實現的這一邊,它抵達欲望跟歡爽之間的這個鴻溝。這就是焦慮位置的所在。

And this is so (7) sure that the moment of anxiety is not absent, as is marked by this way of ordering the terms, in the constitution of desire, even if this moment is elided, not locatable in the concrete, it is essential.

這是如此的確定,所以焦慮的時刻並不欠缺,如同這些術語的秩序排列所標示。在欲望的形成時,假如這個時刻被忽略,無法具體地被找出位置,它還是舉足輕重。

I would ask you, for those to whom I need here to suggest an authority for them to have confidence that I am not making any mistake here, to remember in this connection what in the analysis of “Ein Kind wird geschlagen”, in the first not only structural but finalist analysis of phantasy given by Freud, Freud for his part also speaks precisely about a second moment, always elided in its constitution, elided to such an extent that even analysis can only reconstruct it.

對於有些人,我需要提出一個權威人物,他們才會相信,我追尋的途徑是正確無誤。關於這一點,我想要你們記住,佛洛伊德所給予的幻見的精神分析,不但是結構性,而且是命定性。就他本身而言,佛洛伊德也確實談論到一個第二時刻,在欲望的形成時總是被忽略,如此的被忽略,以致於即使是精神分析學都必須重新建構它。

Which is not to say that this moment of anxiety is always so inaccessible at many levels that are phenomenologically locatable. I said anxiety qua intermediary term between jouissance and desire, in so far as it is having gone through anxiety, founded on the moment of anxiety that desire is constituted.

這並不是說,焦慮的這個時刻,在許多現象可以找到的層次上,總是無法接近。我是說,焦慮作為仲介的術語,處於歡爽與欲望之間。欲望的被形成,必須要先經歷焦慮,以焦慮的時刻作為基礎。

It remains that the rest of my discourse was constructed to
illustrate something which had been perceived for a long time,
that at the heart of – we do not know how to take full advantage
when it is a question for us of understanding to what there
corresponds something that in our experience as analysts takes on a different value, the complex of castration – that at the heart, I was saying, of the experience of desire, there is something which remains when desire is “satisfied”, that which remains, as one might say, at the end of desire, an end which is always a false end, an end which is always the result of a mistake.

我的真理論述的其餘部份被建構,始終是為了要舉例說明,某件長久以來就被感覺到的東西。(我們不知道如何充份地利用,當它的問題是如何瞭解它對應在我們作為精神分析師,在我們的精神分析學裏,具有不同價值的東西,也就是閹割情結。)我是說,在欲望的經驗的核心,有某件東西殘留下來,即使是當欲望被滿足的時刻。這個結果總是一個虛假的結果,總是一個錯誤的結果。

The value taken on by, something you will allow me to telescope
in what I sufficiently articulated the last time in connection
with detumescence, namely what is manifested, what is represented of this function of the remainder, by the phallus in its exhausted stage.

這個某件東西所形成的價值,容我用長遠之見來看待,上一次,我就曾充份地表達,用勃起消腫的觀念。換句話說,殘餘物的這個功用所被證明,所被代表的,就是在它精疲力竭的階段的陽具。

And this synchronic element which is as stupid as a cabbage, or even a cabbage-stalk, as Petrone puts it, is there to remind us that the object drops from the subject essentially in his relation to desire. That the object should be in this drop, is a dimension that must essentially be emphasised
to take this further little step to which I want to lead you
today, namely what could, with a little attention, already have appeared to you the last time in my discourse, when I tried to show you the shape in which there is incarnated this object o of the phantasy, support of desire.

這個同時性的因素,跟甘藍菜一般的卑微。如培龍尼所言,甘藍菜的根莖留在那裏,是為了要提醒我們,這個客體從生命的主體掉落,基本上是由於跟欲望有關係。在這個掉落中會有客體存在,是一個必須被強調的向度。這樣我們才能更進一步探討。這是今天我要引導你們前進的。換句話說,稍微注意一下,你們會發現,上一次在我的論述當中,你們本來就會看出的東西。我曾設法跟你們顯示這個形狀,在這個形狀裏,幻見的這個客體,欲望的支持物,具體地被顯現出來。

陳春雄譯
32hsiung@pchome.com.tw

Anxiety 98 Jacques Lacan

December 30, 2010

Anxiety 98

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 14: Wednesday 13 March 1963

There you are! This then to situate, to pay homage to those who are willing to take the trouble to see by their presence what is taught here, not alone to pay tribute to them, but to thank them for taking this trouble.

就是這樣!我說這些是為了定位,為了對那些人表示致敬。他們願意耗費時間出席,看看這裏教些什麼。我不單是要跟他們致敬,而且要感謝他們,撥冗前來。

On this, for my own part, I am going – because moreover I have
sometimes to deal with listeners who only come here in an
intermittent fashion – to attempt to make myself for a moment the professor of my own teaching and since the last time I brought you the elements that I believe are sufficiently massive, to recall the major point of what I contributed the last time.

對於這一點,就我而言,(而且,我有時候必須要跟這些聽眾打交道,他們只是斷斷續續地前來,)我企圖想要讓我自己充當我自己教學的教授。自從上一次,我帶給你們這些因素,我想信是份量充份的因素,為了要提醒我上一次介紹的重點。

Starting then from the distinction between anxiety and fear, I tried as I reminded you just now, at least as a first step to upset the opposition at which there came to a stop the last
development of the distinction between them which is accepted by everyone today.

從區別焦慮跟恐懼開始,我剛才提醒過你們,我設法至少讓它成為第一步,顛覆這種對立。今天大家所接受的焦慮與恐懼的區別,不要讓它一直發展下去。

It is certainly not in the direction of a transition from one to the other that the movement goes. If traces of it remain in Freud, that can only be because of the error of attributing to him the idea of this reduction of one to the other, an error
founded on what I reminded you there was in him precisely as a beginning of what in reality is this reversal of positions, in this sense that if he says precisely, despite the fact that at one or other detour of his sentences the term objektlos turns up, he says that anxiety is “Angst vor Etwas”, an anxiety about something, it is certainly not to reduce it to being another form of fear, because what he underlines, is the essential distinction between the provenance of what provokes the one and the other.

這個確實不是這個運動進行的方向,從焦慮到恐懼的轉移。它的痕跡始終留在佛洛伊德那裏,我們將焦慮被化簡成為恐懼的觀念,歸功於佛洛伊德的發現是一種錯誤。這個錯誤的基礎在於我跟你們提醒的,在佛洛伊德身上,它確實只是一種開始,實際上,就是這些立場的倒轉。即使他確實地說,儘管這個事實,在他的句子的某種拐彎抹角,「客體」這個術語出現,他說:對於某件東西的焦慮。我們確實不應該將它化簡成為另外一種的恐懼。他所強調的,就是這個基本的區別,引起焦慮跟恐懼的起源處的區別。

Therefore it is indeed on the side of the refusal of any emphasis that tends to isolate fear from the entgegenstehen, from what poses itself in front, from fear as response, entgegen precisely, that what I said in passing about fear has to be retained.

因此,我就確實應該拒絕這種強調,去分開恐懼跟阻礙,或是分開外表呈現的東西,分開恐懼作為一種反應,而確實應該是反方向。也就是我順便提到的,關於恐懼必須被保留。

(5) On the contrary, it is indeed to recall at first that in
anxiety, the subject is, I would say held, concerned, involved in the innermost part of himself, that simply on the
phenomenological plane we see already the beginnings of what I tried to articulate further in a more precise fashion. I
recalled in this connection the close relationship between
anxiety and the whole apparatus of what are called “defences”.

相反的,首先我確實是要提醒,在焦慮當中,生命的主體牽掛、關心、牽涉到的,是他自己最內在的部份。僅就現象學的層次來說,我們看到我以更加精確的方式,更深一層要探討的東西,已經開始。關於這一點,我提醒到焦慮跟所謂的「防衛」的整個的機制,有密切的關聯。

And on this path I highlighted again, not without having already articulated, prepared it in all sorts of ways, that it is indeed from the side of the real, as a first approximation, that we have to seek anxiety as that which does not deceive.

在這條探討的途徑,我再一次地強調,不是沒有表達過,我曾經以各種方式準備。確實是從真實界的這一邊,作為第一次的靠近,我們必須尋求焦慮,作為不會是欺騙的東西。

This is not to say that the real exhausts the notion of what
anxiety aims at. What anxiety aims at in the real, that with
respect to which it presents itself as a signal, is that whose
position I tried to show you in the table called, as I might say, that of the signifying division of the subject in which the X of a primitive namely his becoming as subject, this relationship of 0 over S, according to the figure of a
division, of a subject s with respect to the 0 of the Other, in so far as it is along this path of the Other that the subject has to realise himself.

這並不是要說,真實界就涵蓋一切焦慮所要到達的目標。在真實界,焦慮所要到達的目標,關於這個目標,它呈現自己當著是一種訊息。它的立場,我設法跟你們顯示,在這個表格上。我不妨說,這是生命主體的意符化區分的表格。在這個表格裏,一個原始的的這未知符號,換句話說,他逐漸成為生命的主體,這個大它者位於生命主體的上方的關係,依照一個區分的圖形,一個生命的主體跟大它者的這個O的圖形。生命的主體要實現他自己,必須沿著這個大它者的途徑。

It is this subject – I left it undetermined for you as regards
subject moves towards his becoming (avenement), its denomination in the first terms of these columns of division
whose other terms are found posited according to the forms which I already commented on – that I inscribe here as (^).

這個生命的主體,我將它留下來讓你們去決定,因為生命的主體朝著他的生成移動,它的命名,在這些區分的前幾欄。其他的術語被找到,依照我已經評論的那些形式。我在這裏將它們銘記為(^)的符號。

The end of my discourse, I think, sufficiently allowed you to recognise how at this mythical level, S, prior to any coming into play of the operation, the subject could be denominated, in so far as this term has a sense and precisely for reasons to which we will return, that one cannot in any way isolate it as subject; and mythically we will call it today the subject of jouissance.

我的真理論述的目的,我認為,我已經充份地讓你們體認出,在這個神秘的層次,在進入這個運作之前,生命的主體是如何能夠被命名。這個術語有一個意義,確實是因為這個意義,我們將會回頭談論它。無論如何,我們無法將它孤立出來當著是生命的主體。賣弄玄虛地,我們今天姑且稱呼它為「歡爽的生命的主體」。

For, as you know – I wrote it the last time, I believe – the
three stages to which they correspond the three moments of this operation are jouissance, anxiety and desire respectively. It is into these stages that I am going to advance today to show not the mediating, but the median, function of anxiety between jouissance and desire.

眾所周知,我上一次寫下它,我相信這三個階段,它們對應這個運作的三個時刻;分別是歡爽、焦慮、與欲望。我今天探討這三個階段,不是要作為進入到它們的媒介,而是作為介於歡爽跟欲望之間的焦慮的功用。

How could we comment again on this important moment of our
presentation, except by saying the following – the different
terms of which I would ask you to take in the fullest sense that can be given them – that jouissance would not know the Other, 0, except by this remainder o, which henceforth, in so far as I told you that there is no way of operating with this remainder, and (6) therefore that what comes at the lower stage, is the advent, at the end of the operation, of the barred subject, the subject qua implicated in the phantasy, in so far then as it is one of terms which constitute the support of desire.

我們如何能夠再一次評論我們呈現的這個重要的時刻?我們所能說的僅是如下:(我要求你們以完整的意義,來理解這些不同的術語,)歡爽並不認識大它者,除了透過這個剩餘的客體。因此,我告訴你們,我們沒有辦法使用這個剩餘的客體來運作。因此在較低的階段所出現的,就是這個被禁制度生命主體的來臨,在運作結束的時候。這個生命主體的本身被牽涉到幻見裏。這是欲望的支持被形成的術語之一。

陳春雄譯
32hsiung@pchome.com.tw

雄伯手記991229

December 30, 2010

雄伯手記991229

冬季寒冷陣陣來襲的時光,難得大太陽青空無雲地普照。於是牽出停滯很久的腳踏車,朝著北濱的專用道路出發。

到達港口附近的上坡道時,看見一位白髮蒼蒼的老人端坐在路邊,腳踏車放置一旁。我停下來跟他寒暄,交談彼此的騎行經驗,並且邀他找個時間,一起到基隆,搭乘遊輪到廈門騎行幾天。這是最近我從網路探來的資訊。

他面有難色地婉拒:「我今年七十八歲了!老年人的病很多,一旦有狀況,在遠地不好處理。」

離開後,我不禁同理心地想到,我雖然比他小十歲,但在年輕人的眼中,我的處境跟他其實差別不了多少。一旦有可能成為別人的負擔,常是被旅伴排斥的對象。自己若是還有躍躍欲試的心,就必須要有千山我獨行的決心。

唉!人生越老越孤獨淒涼,這是無可奈何的現實。

我騎到港口後面的濱海屵岸時,看到剛才從我旁邊騎行經過的妙齡少女,孤獨一人端坐在屵岸的大石頭上,眺望大海,不知心裏在沉思些什麼。我沒有上去搭訕,雖然內心不無掠過這樣的念頭。

看來孤獨淒涼的不僅是老年人而已,年輕人的況景似乎也好不了多少!這使我想到,人的外貌形體容或有老少男女之分,但是對於大自然,對於遠方的響往,或是對於心靈星光交會的渴慕,卻是無分軒輊。

靠近七星潭的木板坡行道時,路口被幾輛腳車堵住。一位中年婦人跟幾個小孩正蹲在那裏,套裝掉落的腳踏車鏈帶。幾個小孩嘰嘰喳喳說的是英語,但是腔調有點怪異。

一問之下,我才發現他們是來自美國的旅行團。在七星潭租腳踏車沿岸騎行就是他們遊樂的項目。這使我想到前幾天到太魯閣神秘谷散步時,遇到形單影隻的自助旅行的美國妙齡少女。他們花錢花時間前來花蓮旅遊,追尋的是什麼?我自己躍躍欲試地想要遠行,想要追尋到又是什麼?

彼此安於自己的定棲所居,難道就不能成為是一種安詳的幸福嗎?心靈在知識領域的翱翔,不也是一種精神的追尋?論風景之美,論環境之幽,我蠢蠢欲動的心,又何必捨近而求遠呢?

於是,回到家中斗室,端坐在電腦桌前,我全神貫注起來。

Anxiety 97 Jacques Lacan

December 29, 2010

Anxiety 97

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 14: Wednesday 13 March 1963

and then, in this connection, he amused himself by recognising that, if I am not mistaken, in Russian as in French, the negation described as expletive, the one on which I put such a stress, because I find in it nothing less than the signifying trace in the sentence of what I call the subject of enunciating, as distinct from the subject of the enunciation, that in Russian also, there is the affirmative sentence, I mean the sentence which designates in the affirmative, the object of my fear, what I fear, it is not that it should not come, it is that it should come, and I say: that it will come (qu’il ne vienne), where I find myself confirmed by Russian, in saying that it is not enough to qualify this expletive ne as discordant, namely to mark the discordance that there is between my fear: since I am afraid that it will come, I hope that it will not come.

在這一方面,他自得其樂地認出,被描述為附加詞的否定,(假如我沒有搞錯,在俄文跟法文裏),我如此強調的這個否定詞,因為我在裏面發現的,道道地地就是意符的痕跡,在我所謂的生命的主體所要表達的句子裏,截然不同於表達它的生命的主體。在俄文,也有肯定的句子。我的意思是以肯定句指明的句子,我的恐懼的客體,我所恐懼的東西,並不是這個恐懼的東西不應該來,我是說,它應該來,而且它也會來。在那裏,我發現自己被俄文所證實,當我說,光是將這個附加詞定義為不協調是不足夠的。換句話說,為了標示這個不協調,在我的恐懼之間的不協調,因為我恐懼它會來,而我希望它將不會來。

Well then, it seems that in Russian we see this with still more specificity – and this qoes in the direction of the value that I give this expletive ne – namely that it is indeed the subject of enunciating as such that it represents and not simply his feeling; for if again I understood correctly a little earlier, discordance in Russian is already indicated by a special nuance, namely that the ZT06 which is there is already in itself a “that not, que ne”, but marked by a different nuance.

嗯,似乎在俄文,我們看待這個會更加明確些。這可以朝向我給予這個附加的雙重否定的價值。換句話說,這確實就是它所代表的表達本身的生命的主體,不僅僅是他的感覺。再重複一遍,假如我早先理解得沒錯,俄文的不協調已經從一個特別的細微差別顯現出來。換句話說,這個 ZT06,在那裏,本身已經是一種「並非沒有」,但是標示細微的差別。

If I correctly understood Smirnoff, the b which distinguishes this “2.TQ& from the simple “that” of the Z.T0 in the second sentence, opens, indicates a nuance of the verb, a sort of conditional aspect, in such a way that this discordance is already marked at the level of the letter £> that you see here. Which does not prevent the ne of negation, which is still more expletive therefore, from the simple point of view of the signified, functioning all the same in Russian as in French leaving open then the question of its (3) interpretation and I have just said how I resolve it. There we are!

假如我正確地理解史沫諾夫,這個b 不同於這個”2.TQ&”,就在第二個句子Z.T0 的那個“ that” 。它開放,指示這個動詞的細微差別。這是一種條件句,以這種方式表達,這個不協調已經被標示在字母 “£>” 你們在此所看到的。這並沒有阻擋否定的這個「並非沒有」,因此它依舊是一種附加詞。從意旨的簡單的觀點來說,在俄文跟法文一樣,仍然有它的功用。它將它的解釋的問題攤開。我剛剛說過,我如何解決它。這就是我們的處境!

And now how am I going to get into today’s material? I will say that this morning, remarkably enough, thinking about what I was going to produce here, I started all of a sudden to evoke the time when one of my most intelligent analysands – there are still some of those – insistently posed me the question: “What can be driving you that makes you go to all this trouble to tell them that?”

現在,我要如何來談論今天的材料呢?我將會說,今天早上,顯而易見的,當我正在思考我要在這裏講些什麼時,我突然開始聯想到有一次,有一位我最聰明的個案物件之一,(那時,我依舊有一些個案物件)。他不斷地跟我提出這個問題:「是什麼在驅使著你,使你願意費心來告訴他們那件事情?」

It was in the arid years when linguistics, indeed the calculus of probabilities, had some place here.

那是語言學剛剛有些地位的開始階段,那確實是機率的微積分。

In other words, I told myself that after all, it was not a bad angle either for introducing the desire of the analyst to recall that there is also a question of the desire of the teacher (1’enseignant).

換句話說,我告訴我自己說:畢竟,介紹精神分析師的欲望,有何不可?讓我們記住,這裏也有老師的欲望的問題存在。

I will not give you the word here and for good reasons. But it is striking that when, through a hint of culpability that I experience at the level of what one could call human tenderness, I think of the tranquillities that I am striving for, I am very ready to put forward the excuse – you saw it being highlighted on several occasions – that for example I would not be teaching if the split had not happened.

我在此將不會給你們這個字,理由很充份。但是耐人尋味的是,透過我所經驗到底罪惡感的暗示,在我們所謂的人性慈悲的層次,我想到我正在追求的寧靜安詳,我準備提出這個藉口。(你們曾經在好幾個場合,看到它被強調。)例如,若非是分裂發生,我不會這樣教導。

But it is not true. But, indeed, obviously, I would have liked
to devote myself to more limited, more intermittent work; but
fundamentally that does not change anything.

但是這並非是事實。確實,顯而易見的,我本來想要專心一意地從事更加專業性,更加週期性的工作,但是基本上,情況不會有多大變化。

In short the fact that one can pose the question of the desire of the teacher to someone is the sign I would say, as Monsieur de La Palisse would say, that the question exists; it is also the sign that there is a teaching. But this introduces us when all is said and done to this curious remark that, where one does not pose the question, it is because there is a professor.

總之,我們能夠對某個人,提出老師的欲望的問題,是我想要說的跡象。如同帕立謝先生所說,這個問題確實存在。這也是教學存在的跡象。但是當一切都說都做了,這件事跟我們介紹這個耐人尋味的談話:有些地方,我們不問這個問題,因為教授在那裏。

The professor exists every time the response to this question is, as I might say, written, written in his appearance or in his behaviour, in this sort of conditioning that one can situate at the level of what, in short, in analysis we call the preconscious, namely of something that one can make emerge, wherever it comes from, from institutions or even from what are called his penchants.

教授存在那裏,每當對於這個問題的回答被寫下,寫在他的外表上,或是他的行為上,以這種制約的方式,總之,我們能夠將它定位在精神分析學所謂的前意識的層次。換句話說,某件我們能夠讓它出現的東西,無論它來自哪里,來自體制,甚至來自所謂的人的習性。

At this level it is not useless to see then that the professor is defined as the one who teaches about teachings, in other words: he carves up teachings. If this truth were better known, that what is involved in fact at the level of the professor is something analogous to a collage, if this truth were better known (4) it would allow them to do it with more consummate art, which precisely the collage which has taken its meaning through a work of art shows us the way to.

在這個層次,這並非沒有用途,讓我們看出教授的定義是:為了教書而教學的人。換句話說,孜孜從事教學。假如這個真理被宣揚開來,在教授的層次,事實上所牽涉到的,是某件類似學術拼貼的東西。假如這個真理被宣揚開來,他們所做的是使它更精益求精。確實就是這種從藝術作品獲得意義的學術拼貼,引導我們走到這裏。

Namely if they made their collage in a way that is less concerned about fitting together, less restrained, they would have some chance of ending up at the very result that collage aims at, of evoking properly speaking this lack which gives all its value to the figurative work itself, when it succeeds of course. Along this path therefore they would manage to connect up with the proper effect of what is precisely a teaching.

換句話說,假如他們從事這種學術拼貼,關心的不僅是拼湊在一起,比較不受約束,他們還是會有機會到達學術拼貼所要到達的目標。適當地說,他們會召喚這個「欠缺」,賦予所有的價值,給象徵性的工作本身。當然,目標成功地到達。因此,沿著這條途徑,他們將會成功地跟教學的確實目標,達成一致。

陳春雄譯
32hsiung@pchome.com.tw

Anxiety 96 Jacques Lacan

December 29, 2010

Anxiety 96

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 14: Wednesday 13 March 1963

Thanks to Freud we have the plane of cleavage. That is
miraculous in itself. In the ultra-precocious perception that
Freud had of its essential character, we have the function of castration as intimately linked to the traits of the decayed
(caduc) object, of caducity as characterising it essentially.

感謝佛洛伊德,我們擁有分裂的層次。那本身就是奇跡。佛洛伊德擁有這個超級的早熟的感覺,對於這個分裂的基本的特性。我們得到閹割的功用,作為密切的關聯,跟退化的客體的這些特徵,衰退作為它的基本特徵。

It (15)is only starting from this decayed object that we can see what is meant by speaking about partial object. In fact I will tell you right away: the partial object, is an invention of the neurotic, it is a phantasy. It is he who makes a partial object of it. As regards the orgasm and its essential relationship with the function that we define as the fall of the most real of the subject, have you not had – those who have here the experience of being analysts – the testimony of it more than once?

只有從這個衰退的客體開始,我們才能夠看出,談論到部份客體是什麼意思。事實上,我將立刻告訴你們:這個部份客體,是神經質患者的杜撰,它是一種幻見。他自己成為這個幻見的部份客體。關於這個高潮及其跟這個功用的基本關係,我們定義為生命主體最真實界的墮落。你們在此曾經當過精神分析師的經驗的人,難道不是曾經見證過它,不僅一次?

How often have you been told that a subject had, I am not saying his first, but one of his first orgasms when he had to hand up in a great hurry the copy of a composition or of a drawing that he had to finish quickly and where there was collected what? His work, at the moment when it was absolutely expected that something would be torn from him. The collection of the copies: at that moment he ejaculates. He ejaculates at the high-point of anxiety of course.

有多少次,你們曾經聽過,一個生命的主體曾經有過他平生第一次的高潮,當他匆匆忙忙要交出一篇作文跟他必須很快地完成的一幅圖畫的繪圖模本。在那裏,什麼被收集到?他的作品,正當它被絕地期盼的時候,某件東西從他身上被撕開。這些模本的收集:在他射精的時刻。當然,他在他焦慮的高潮射精。

When people speak to us about this famous eroticisation of
anxiety, is it not first of all necessary to know what
relation anxiety already has with Eros? What the respective
aspects of this anxiety are from the side of jouissance and from the side of desire, is what we will try to disengage the next time.

當人們跟我們談論到有關這個著名的焦慮變成色情化,我們難道不是首先要知道,焦慮跟色情已經有怎樣的關係?這個焦慮是從歡爽的這一面,還是從欲望的這一面,這是下一次,我們將設法解析的。

13.3.63 XIV 1
Seminar 14: Wednesday 13 March 1963

Several of you were kind enough to respond to my complaint the last time of not yet having been able to find the Russian term which corresponded to this piece by Chekov which I learned about – I am saying this in passing – through Mr Kaufmann – I will come back to it later. It is Mr Kaufmann himself who, even though he is not a Russian speaker, brought me today the exact text which I asked Smirnoff for example as a Russian speaker to comment on rapidly.

你們好幾位很好心回應我上一次的抱怨,因為找不到俄文的版本,可以對應我瞭解到契可夫的這篇文章。(我當時只是順便提到它,透過考夫曼先生的介紹。)我以後還會談論到它。今天是考夫曼先生本人帶來給我這篇文章,即使他本人並不會講俄語。我請求會說俄語的史沫諾夫,很快地幫我翻譯評論。

I mean – indeed I scarcely dare to articulate these sounds – I do not know the phonology – to save what is involved in the title, CTcflXW which is the plural of the which CTPhXB gives the words that concern dread, fear, anxiety, terror, anguish and poses for us very difficult problems of translation.

我的意思是,我確實不大敢表達這些心聲,以免辜負篇名牽涉到的內涵。(我不懂語音學),篇名 CTcflXW 是 CTPhXB 的複數形,這些欄位意思關係到恐懼、害怕、焦慮、驚恐、痛苦。我們翻譯時,這會形成非常困難的問題。

It is a little bit – I am thinking about it as an improvisation,
I thought of it just now – like what was raised in connection
with the problem of colours, whose connotation surely does not overlap from one tongue to another. The difficulty – I already signaled it for you – that we have in grasping the term which in Russian would correspond precisely to anxiety – because this is where our troubles begin – shows it clearly.

這是有點困難,(我想到它,是當著是心血來潮。我剛才想到它。)就像談到顏色的問題時,會被提出的問題。這些顏色的內涵,在不同的語言之間,確實沒有雷同之處。這個困難,(我已經跟你們提到過),當我們在理解這個術語時的困難,在俄文裏,它明確地對應於焦慮,並且清楚地顯現。(因為這是麻煩開始的地方。)

In any case, if I correctly understood, from the debates among
the Russian speakers here that this word gave rise to, it appears that in one way what I advanced the last time here was correct, namely that Chekov had not intended by this to speak about anxiety.

無論如何,假如我理解得沒錯,從在此的說俄語的人的爭論當中,這個字詞會產生焦慮。在某方面,似乎我上一次在此提出的解釋並沒有錯,換句話說,契可夫原先提到這個字詞,並沒有打算談論焦慮。

At this point, I come back to what I wanted to render to Kaufmann,it is then very exactly the following: I used this example the last time to clarify, as one might say, in a lateral fashion, the thing whose reversal I was’ trying to operate before you, namely to introduce the question, I said that it would be just as legitimate to say in fact that fear has no object; and, as I was going to announce in any case, as I already had done previously, that anxiety, for its part, was not without an object, that had a certain interest for me. But it is obvious that this absolutely does not exhaust the question of what are these fears or frights or dreads or whatever else, which are (2) designated in the examples of Chekov.

在這個時候,我回到我想要跟考夫曼解釋的,確實是底下的意思:上一次,我使用這個例子,不妨說是,從另一個角度的方式,來澄清這件事情。這件事情的倒轉,我當時正在跟你們運作。換句話說,為了要跟你們介紹這個問題,我說,事實上,我們同樣有理由說:恐懼沒有客體。如同我在任何情況,都會這樣宣稱,如同我以前曾經這樣宣稱:就本身而言,焦慮並非沒有客體。我對焦慮有某種的興趣。但是顯而易見的,這樣說絕對無法一語概括,這些恐懼,或是驚懼,或是害怕等等的問題。這些問題在契可夫的例子裏,被指明出來。

Now, since – I do not think I am misrepresenting him – Mr
Kaufmann is trying to articulate something quite precise and
focused precisely on these Chekovian frights, I think it is
important to underline that I only made a lateral usage of it and one that was dependent on the one that will be brought forward by him in a work that is to be done later.

現在,既然考夫曼先生正在設法表達某件相當明確的東西,(我想我並沒有誤解他),確實地集中焦點於這些契可夫的驚懼,我認為強調這一點是很重要的,我只是從另一個角度來使用它。我的用法是依靠他在一部作品所提出的用法。這部作品我們以後還會提到。

And on this point, I think that before beginning today I am going to allow you to profit from a little discovery, due again to Mr Kaufmann, who is not a Russian speaker, which is that in the course of this research he found another term, the most common term for “I am afraid”, which it appears is £iCl tO£b.it is the first word that you see written there in the two sentences;

對於這一點,我想在今天開始之前,我將要讓你們從一件小的發現當中得到利益。再一次感謝考夫曼先生,他並不會說俄語,但是在這個研究的過程,他發現另外一個術語,來表達「我恐怕」,俄文似乎是 £iCl tO£b。那是你們看到被寫在那裏的第一個字,在這兩個句子裏。

陳春雄譯
32hsiung@pchome.com.tv

Anxiety 95 Jacques Lacan

December 28, 2010

Anxiety 95

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 13: Wednesday 6 March 1963

For with castration also we are dealing with an organ, before we get to the castration threat, namely what I have called the possible gesture, could we not, analogously to the image that I produced today before you, see whether we do not have the indication that anxiety is to be placed elsewhere?

就閹割而言,我們也是正在處理一個器官,在我們到達閹割的威脅之前。換句話說,我所謂的可能的姿態。類同於今天我在你們面前產生的這個意象,我們難道看不出,是否我們沒有這個指示:焦慮的位置應該被放置在別的地方?

Because a phallus, because people are always gargling on about
biology, approaching it in an unbelievably frivolous way, a
phallus is not limited to the field of mammals. There are a whole lot of insects, all revolting in different ways, from the black beetle to the cockroach, which have what? Stings (des dards).

一個陽具並不限制於哺乳動物的領域,雖然人們總是侃侃而談生物學,以匪夷所思的輕率的方式探討。有一群的昆蟲,都以不同的方式在從事反叛,從黑色甲蟲到蟑螂,它們擁有什麼?螯刺。

The sting goes a long way in effect in the animal. The sting is an instrument, and in many cases – I do not want to give you a course in comparative anatomy today, I would ask you to refer to the authors, if necessary I will indicate them to you – the sting is an instrument: it is used for hooking on. We know nothing about the amorous enjoyments of the black beetle or the cockroach. Nothing indicates however that they are deprived of it.

這些螯刺在動物身上,實際上用途很廣。螯刺是一種工具,在許多狀況,(今天,我不想要給你們上比較解剖學的課程。我想要你們去參照這些作者的書,必要時,我跟你們指示出來),螯刺是一種工具:它被用來掛鈎。對於黑甲蟲跟蟑螂的色欲的享樂,我們一無所知。可是,沒有任何東西跟我們指示,它們被剝奪掉色欲的享樂

It is even rather probable that jouissance and sexual union
are always in the closest possible relationship.

這是很有可能的,歡爽跟性的結合,總是處於最密切的關係。

And what does it matter! Our experience as men and the experience that we can presume to be those of mammals who most resemble us conjoin the locus of the jouissance and the instrument, the sting.

這牽涉到什麼關,系?我們作為人類的經驗,跟我們假定是那些類似我們的哺乳動物的經驗,都將歡爽的軌跡跟螯刺作為工具,銜接在一起。

While we take the thing as being self-explanatory, nothing
indicates that even where the copulatory instrument is a sting or a claw, an object for hooking on, in any case neither a
tumescent nor detumescent object, jouissance is linked to the
function of the object.

雖然我們將這件事情當作是不明而喻,沒有一樣東西指示著,歡爽是跟客體的功用緊連在一起,即使是在交媾的工具的螯刺或是腳爪,作為掛鈎的客體。無論是哪一種,它都不是像陽具般會充血腫脹,或消腫的客體。

That jouissance, orgasm in our case, to limit ourselves to
ourselves, coincides with as I might say the putting out of
action, the putting out of operation of the instrument by
detumescence, is something that altogether deserves that we
should not hold it to be something, as I might say, which is as Goldstein expresses it, part of the Wesenheit, an essential part of the organism.

就我們人類自己的性高潮的歡爽來說,它恰巧對應於行動的取消,我不妨這樣說。它以消腫的方式,恰巧對應於這個工具的運作的取消。這是某件完全恰如其份的事情,我們不應該將它視為是某件,如高斯坦所表達,只是圓筒體的部份,有機體的一個重要的部份。

(14) This coincidence of approach has nothing rigorous about it once one begins to think about it; and then it is not, as I might say, in the nature of human things. In fact what do we see in Freud’s first intuition about a certain source of anxiety?

這種充血腫脹跟消腫的恰巧對應,沒有什麼好大驚小怪,一旦我們開始思考到它。容我們這樣說,它並是屬於人類的天性。事實上,關於焦慮的某種來源,我們在佛洛伊德的直覺上,我們看到什麼?

Coitus interruptus. It is precisely the case in which by the
very nature of the operations being carried out the instrument is revealed in its suddenly failed function of being an
accompaniment to orgasm, in so far as orgasm is supposed to
signify a common satisfaction.

性交動作的中斷。確實就是這個狀況,正在被執行的這些運作的特性,這個工具被顯露出來,作為高潮的伴隨物,突然功敗垂成。高潮被認為是意味著一個共同點滿足。

I leave this question in suspense. I am saying simply that
anxiety is put forward by Freud in its essential function there
precisely where the accompaniment of the orgasmic build-up with what is called the exercise of the instrument is precisely
disjointed. The subject can reach ejaculation, but it is an
ejaculation outside; and the anxiety is precisely provoked by this fact which is highlighted, what I called earlier the putting out of action of the apparatus, of the instrument of jouissance.

我將這個問題存而不論。我要說的僅僅是,佛洛伊德提出焦慮,確實是作為它的基本的功用,高潮累積的伴隨物,跟所謂的這個工具的運用確實被中斷。生命的主體能夠到達射精的階段,但那時外在的射精。這個被強調的事實確實會引起焦慮,我早先所說的這個工具的行動的被取消,歡爽的這個工具。

Subjectivity, if you wish, is focussed on the collapse of the
phallus. This collapse of the phallus, exists in any case in a normally completed orgasm. It is precisely to this that our
attention should be directed to highlight one of the dimensions of castration.

容我這樣說,生命的主體性就是集中在這個陽具的崩塌。無論如何,這個陽具的崩塌,都以一種正常被完成的高潮存在。我們的注意力確實應該被引導到這裏,作為強調閹割的向度之一。

How is copulation between man and woman experienced, this is what allows the function of castration, namely the fact that the phallus is more significant in human experience by its collapse, by its possibility of being a fallen object, than by its presence, this is what designates the possibility of the place of castration in the history of desire.

男人跟女人之間的交媾被經驗到的方式,就是為什麼閹割的功用被容許。換句話說,在人類的經驗中,陽具由於它的崩塌,比起它的昂揚存在,顯得更加的重要,因為它可能成為一個失敗的客體。這就是為什麼在欲望的歷史,閹割掉位置有可能被指明出來。

It is essential to highlight this. Because what did I end with
the last time, if not by telling you: as long as desire is not structurally situated, is not distinguished from the dimension of jouissance, as long as the question is not that of knowing what is the relationship, and whether there is a relationship for each partner between desire – specifically the desire of the Other – and jouissance, the whole affair is condemned to obscurity.

強調這一點是非常重要的。上一次,我是怎樣結束這個演講?我難道不是告訴你們:只要欲望在結構上沒有被定位,只要欲望跟歡爽的向度沒有被區別出來,只要這個問題並不是知道關係是什麼的問題,無論在欲望,明確地說,就是大它者的欲望,跟歡爽之間有一層關係,在欲望的各一方。整個的事情就會變得糾纏不清。

陳春雄譯
32hsiung@pchome.com.tw

Anxiety 94 Jacques Lacan

December 28, 2010

Anxiety 94

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 13: Wednesday 6 March 1963

Is it not the occasion to notice a certain number of outstanding
features which I would wish, as best I can and pushing my plough
in front of me, to introduce you to. Because the breasts, since
we have them there for example on Saint Agatha’s plate, is it not an opportunity to reflect, since – it has been said already a long time ago – anxiety appears in separation; but then – we see it clearly – if they are separable objects, they are not separable by chance like the leg of a grasshopper, they are separable because they already have, as I might say, very sufficiently, anatomically a certain stuck on character, they are hung there.

這難道不就是這個場合,讓我們注意到某些傑出的特徵,我殫精竭力,孜孜從事地跟你們介紹的東西?因為這些乳房,如同我們在聖、阿甘撒的盤子上看到例子,(這難道不是可以讓我們有一個反思的機會?)很久以前就有人說過:分離時,焦慮會出現。但是然後我們會清楚地看出,假如它們的可分開的客體,它們並不是意外地被分開,如同蚱蜢的腳。它們可以被分開,是因為在解剖學上,它們已經充份具有某種依存度特性,它們被懸掛在那裏,我不妨這樣說。

This very particular character of certain anatomical parts completely specifies a sector of the animal scale, the one that one calls precisely, not without reason, it is even rather curious that this quite essential, properly speaking signifying character of this trait has been noticed; because after all it seems that there are more structural things than the mammary to designate a certain animal grouping which has many other traits of homogeneity through which it could be designated.

某些解剖學的器官的這個特別的性質,完全指明這個動物層次的部份。我們有足夠的理由,確實可以稱為是,這個特徵的意符化的特性已經受到注意,適當來說,它如此的重要是耐人尋味的。畢竟,在這個乳房腺之外,還有更多的結構性的東西,指明某一種動物的群集,具有許多其他同質性的特徵。透過這些特徵,它能夠被指明出來。

This trait was no doubt chosen, and it was not a mistake. But it is indeed one of the cases where one sees the fact that the objectifying spirit is itself not uninfluenced by the pregnance of psychological functions, I would say, to make myself understood by those who have not yet understood, a certain feature of pregnance which is not simply significant, which induces in us certain significations in which we are very much engaged.

無可置疑的,這個特徵是被選擇出來,而且並非是錯誤的選擇。但是這確實是這些個案之一,在這些個案裏,我們看到這個事實,這個客體化的精神本身,並非沒有受到這個心理的功用的意涵所影響。容我這樣說,它是為了使自己被人瞭解,被那些還沒有瞭解某種意涵特徵的人。這些意涵的特徵不但很重要,它從我們身上,誘導出某種我們孜孜以求的意義。

Viviparous-oviparous: a division really made to confuse us.
Because all animals are viviparous because they generate eggs in which there is a living being and all animals are oviparous
because there is no vivipar which was not vivipared inside an egg.

胎生跟卵生:生物的這個區分確實是令我們混淆。因為所有的動物都是胎生,因為他們生出蛋卵。但是蛋卵裏有生命的物質,所有的生物,也可以說都是卵生,因為沒有一個胎囊,不是蛋卵裏的胎囊。

But why not really give all its importance to this fact which is really completely analogous to this breast which I earlier spoke to you about, that for the eggs which have a certain time of intrauterine life, there is this element, irreducible to the division of the egg in itself, which is called the placenta, that there is here also something stuck on and that in a word it is not so much the child who pumps milk from the mother as the breast, just as it is the existence of the placenta which gives to the position of the child inside the body of the mother its characteristics – sometimes manifested on a pathological plane – of parasitic nesting.

為什麼不真正重視這個事實?這個事實類同我早先跟你們談論過的這個乳房。這些蛋卵有某段時間是生活在子宮裏的生命。這裏的這個因素,無法化簡到成為蛋卵被身的區分,被稱為是胎盤。在此,也有某件東西被依附在上面。總之,並不是嬰孩從母親的乳房在吸取,而是胎盤存在的本身,給予嬰孩在母親子宮之內的位置,具有它的特性。有時候會以病理的層次,展現出來,那就是寄生的巢窩。

You see where I intend to put the emphasis: on the privilege at a certain level of elements that we could quality as amboceptors.

你們看出,我強調的重點在哪里。某些層次的元素,具有特權,我們能夠給予的特質是「細胞介體」。

On what side is this breast? On the side of the one who sucks or on the side of the one who is sucked? And after all I am doing nothing here other than reminding you of something that
effectively analytic theory was led to, namely to speak, I would not say indifferently, but with ambiguity in certain sentences, of the breast or of the mother, underlining of course that it is not the same thing. But has everything been said when the breast is qualified as a partial object?

這個乳房位在哪一邊?它是位於吸取的這一邊,還是被吸取的一邊?畢竟,我在此所做的道道地地就是要提醒你們,某件有效地精神分析理論所導致的某件東西。換句話說,我不願意談論到乳房,或是母親的乳房,是這樣的冷靜,但是在某些句子了,會有些的模糊曖昧。當然,這是在強調,它們的情況並不相同。但是我們將乳房的特質定位為部份的客體,這樣就說盡了一切嗎?

When I say amboceptor, I am underlining that it is as necessary
to articulate the relationship of the maternal subject to the
breast as that of the suckling to the breast.

當我說到「細胞介體」,我是在強調,我們必須要表達母親的生命主體跟乳房的關係,如同我們必須表達吸取跟乳房的關係。

The cut does not happen in the same place for the two; there are two cuts so distant that they even leave different residues (dechets) for the two. Because the cutting of the cord for the child leaves separated from him droppings (chutes) which are called the envelopes. This is homogeneous with himself and in continuity with his ectoderm and his endoderm.

對於這兩者而言,這個切割發生的位置並不一樣。這兩種切割距離如此遠,以致於它們甚至留下兩個不同的遺跡。對於嬰孩,臍帶的切割留在垂帶跟身體分開。這被稱為卵囊。這跟他自己是同質性,跟隨他的外胚層與內胚層延續下去。

The placenta is not particularly involved in the affair. For the mother, the cut is placed at the level of the dropping of the placenta, that is even the reason why these are called des caduques and the decay (caducite) of this object o is here what constitutes its function.

胎盤並沒有特別牽涉到這個事情。對於母親而言,這個切割被放置在胎盤的垂帶動的層次,那甚至是這個理由,為什麼這些被稱我「蛻膜」。這個客體的退化在此就是組成它的功用的東西。

Well then, all of this is not meant to make you revise
immediately some of the relations deduced, imprudently deduced from a hasty sketching of what I am calling the line of separation where there is produced the dropping, the niederfalien typical of the approach of an o which is nevertheless more essential to the subject than any other part of himself.

所有這些並不是打算要用來讓你們立刻修正所被推論的關係,我所謂的分離的脈絡的粗略的描繪,所形成的粗略推論。在這個分離的脈絡,這個垂帶被產生,一個小客體的接近的典型代表。可是,對於生命的主體,這個小客體比他自己身上的任何其他部份,都更重要。

(13) But for the moment to make you steer straight towards what is essential, namely for you to perceive where this questioning leads, to the level of castration.

目前的用途是要讓你們直接引導,朝向基本的東西。換句話說,要讓你們感覺到,這個質疑會引導到哪里?引導到閹割的層次。

陳春雄譯
32hsiung@pchome.com.tw

Anxiety 93 Jacques Lacan

December 28, 2010

Anxiety 93

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 13: Wednesday 6 March 1963

Only this is the very thing which ought to make us
suspicious. What the sadist seeks in the Other – because it is quite clear that for him the Other exists and it is not because he takes him as object that we ought to say that there is some relationship or other that we could call immature or again, as it is put, pregenital, the Other is absolutely essential and this indeed is what I wanted to articulate when I gave you my seminar on Ethics by bringing together Sade and Kant, the essential putting into question of the Other which goes so far as to simulate, and not by chance, the requirements of the moral law, which are indeed there to show us that the reference to the Other as such forms part of his aim – what is he searchinq for there?

只是這就是應該使我們起疑的地方。虐待狂在大它者身上所尋求的,因為對他而言這是顯而易見,大它在確實存在。倒不是他將他當著是客體,我們才應該立刻說,有某種的關係,我們能夠稱為不成熟,或是屬於生殖器之前,因為如我們所言,大它者絕對是必要的,這確實是我所要表達,當我跟你們發表精神分析學到倫理學,將薩德跟康德聚攏在一起。重點是要置疑大它者,它過份到要模擬道德法則的要求,而且還不是偶然發生。這個道德法則的要求確實在那裏跟我們顯示:提到大它者本身就形成他的目標的一部份。他在哪里追尋什麼?

It is here that the texts, the texts that we can hold onto, I (10) mean those which give some hold on an adequate critique,
take on their value, of course, a value signaled by the
strangeness of some moments, of some detours which in a way
detach themselves, explode with respect to the line that is being followed.

就在這裏,文本,我們能夠掌握的文本,我是指能夠從事充份批判的文本,從事他們的價值,當然,一種在某些時刻的陌生感所傳達的價值,某種的迂迴。在某方面,他們疏離自己,關於他們所追尋的途徑,他們訊速擴大。

I will leave you to search in Juliette, even in the
One hundred and twenty days, these few passages where the
characters, completely occupied in slaking on these chosen
victims their greed for torments, enter into this bizarre,
singular and curious trance, indicated, I repeat, on several
occasions in the text of Sade, which is expressed in these
strange words, in effect that it is necessary for me to
articulate here: “I had,” cries the tormentor, “I had the skin of the cunt”.

我勸告你們去閱讀薩德的「朱麗忒」,甚至是「索多瑪一百二十天」的這幾個段落。那些人物完全從事與在這些被選擇的受害者身上,減弱他們對於折磨的貪心,進入這個古怪,奇特而難以理解的狂喜。我重複一遍,它們在薩德的文本的好幾個場合,被指示出來。以這些奇怪的話語。事實上,我需要在這裏表達:「我有」,執行折磨者叫著:「我有陰道騷癢難當」。

This is not a feature which is obvious along the track of the
imaginable, and the privileged character, the moment of
enthusiasm, the character of supreme trophy brandished at the
high point of the chapter is something which, I believe, is
sufficiently indicative of the following: it is that something is sought which is in a way the reverse (l’envers) of the subject, which takes on here its signification from this feature of the glove turned inside-out which underlines the feminine essence of the victim.

這並不是想像途中顯而易見的一個特徵,這個具有特權的人物,在熱情的時刻,在這個章節的高潮,被展現的崇高戰利品的特性,我相信是充份指示著底下:某件東些被尋求。這個東西是生命主體的倒轉,它在此形成它的意義,就像是手套從裏面翻轉。它強調受害者的女性的本質。

It is the passage to the outside of what is most hidden that is involved; but let us observe at the same time that this moment is in a way indicated in the text itself as being totally impenetrated by the subject, allowing there precisely to be masked here the trait of his own anxiety.

這就是牽涉到的最隱秘的東西,被翻轉到外面的過程。但是讓我們同時觀察到,在某方面,這個時刻在本文中被指示著,是生命的主體所無法完全貫穿,讓他自己焦慮的特徵在此確實能夠被遮蔽。

In a word, if there is something for that matter which evokes how little light we can throw on the truly sadistic relationship, that the form of explanatory texts turn aside from the phantasy, if there is something that they suggest to us, it is in a way the instrumental character to which the function of the agent is reduced.

在某方面,假如有某件東西,就那件事情而言,牽涉到我們能夠稍微啟明到這個真正虐待狂的關係,這些解釋性的文本從幻見由裏面向外面翻轉的形式,假如有某件東西,它們跟我們建議,它有某個程度,代理者的功用被化簡到。具有工具性的特性

That which in a way is hidden, except in a flash, the aim of his action, is the work aspect of his operation. He also has a relationship with God, this is what is exposed everywhere in Sade’s text. He cannot take a step forward without this reference to the supremely wicked being and it is just as
clear for him as for the one who is speaking that it is God that is involved.

在某方面隱藏的東西,除了在一瞬間,他的行動的目標,就是他的運作的工作部份。他跟上帝也有一層的關係,這就是在薩特的文本,處處顯現的東西。他每向前進展一步,必然會引述到這個邪惡到神聖的存在。對他而言,這同樣顯而易見的,正在談話的這個人,牽涉到的是上帝。

For his part he goes to all sorts of exhausting trouble, even to the extent of missing his goal, to realise – which, thank God, it has to be said, Sade spares us having to reconstruct, for he articulates it as such – to realise the jouissance of God.

就他而言,他殫精竭力,甚至迷失目標,就是要體會到,我的天,我非說不可,薩德替我們節省下必須我們重建的麻煩,因為他清楚地表達如下:就是要體會到上帝的歡爽。

I think I have shown you here the game of occultation through
which anxiety and object, in the one and in the other, are
(11) brought to the forefront, one at the expense of the other
term, but how also in the structures there is designated, there
is declared the radical link between anxiety and this object in so far as it falls. In that very way its essential function is approached, its decisive function as remainder of the subject, the subject as a real. Undoubtedly this invites us to look again, to place a greater accent on the reality of these objects.

我認為我在此曾經跟你們顯示神秘主體的遊戲。透過這個遊戲,焦慮跟客體,此與彼,被展現到前臺,焦慮出現,客體就退下,反之亦然。但是在這個結構當中,焦慮跟這個客體的密切關係,在彼此互相退下時,也被指示及彰顯得昭然若揭。就是以那種方式,它的基本的功用被達成,它的決定性的功用,作為生命主體的殘餘物,生命主體作為真實界。無可置疑的,這邀請我們再一次觀看,更加強調這些客體的這現實性。

And in moving on to this following chapter, I cannot fail to
remark the degree to which this real status of objects, already
nevertheless located for us, has been left to one side, been
badly defined by people who would nevertheless like to consider themselves as the biologising reference points and bearings of psychoanalysis for you.

當我們轉移到這個以下的章節,我一定要談論到,客體充當真實界,成功到什麼程度。那些想要以為自己是你們的精神分析學的大師及崇拜偶像的人,已經跟我們指出,這些客體充當真實界的地位,然後將真實界擺放一旁,用客體跟它下定義。

陳春雄譯
32hsiung@pchome.com.tw