Anxiety 73 Jacques Lacan

Anxiety 73

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

30.1.63 X 117
Seminar 10: Wednesday 30 January 1963

To employ the terms of liquid, it is that flowing sweetness,
something before which Freud almost died of suffocation because of a nocturnal stroll taken by his fiancee, the very day that they exchanged the two final vows, with a vague cousin, I no longer remember very well, I did not look up the biography, I call him a vague cousin, it is some indifferent person, it is one of these young gallants who have as they say an assured future, which means that they do not have any – with whom he had discovered a little later that she had taken a little stroll, and this is where the blind spot is: Freud wants her to tell him everything.

若是用液體的術語來比喻,那就是流動的甜美。在它面前,佛洛伊德幾乎因此而悶死,當他跟未婚妻從事夜間的散步。就在那一天,他們交換兩個最後的誓言,跟一位名字不詳的堂弟。我不再記得清楚,我沒有翻查傳記。我就稱乎他不詳其名的堂弟,他並無關緊要,就像是那些風流倜儻的年輕人,如一般人所說,有著光明的前途。那意味著,他們其實是前途茫然。後來佛洛伊德發現到,未婚妻曾經先跟這位堂弟出去散步過。這就是盲點所在。佛洛伊德要她坦白一切

The woman did indeed do her talking cure, and as regards chimney sweeping she was well swept!

這位女士確實將告白當著是精神分析的治療。就像煙囪清除理論,她心中的汙穢清掃得一乾二淨。

(25) For some time, people have not been stubborn about it; the important thing is to be together in the same chimney. The question, when you emerge – as you know, it was recalled at the end of one of my articles, borrowed from the Talmud – when you emerge together from a chimney, which of the two is going to wash his face? Yes, I advise you to re-read this article, and not alone that one, but also the one that I wrote on “The Freudian thing”.

過了一段時間,人們並沒有很堅持這個掃除煙囪的理論。重要的是,在相同的煙囪裏,彼此要在一起。問題是,當你們出現的時候,(眾所周知,在我前幾次的文章的結尾,我從泰姆那裏借用的術語)。當你們一起從一個煙囪出現的時候,兩位中的哪一位要搽拭他的臉孔?是對,我勸告你們重新閱讀這篇文章,不單獨是那一篇,而且是我寫的「論佛洛伊德的真實界」。

The Freudian thing – you can see designated there, with
a certain amount of emphasis I might say – is this Diana that I designate as showing the continuation of this hunt which
continues. The Freudian thing, is what Freud let drop, but it is still what leads, in the shape of all of us, the whole hunt after his death. We will continue this pursuit the next time.

這個佛洛伊德的真實界,(你們看到它在那裏被指明出來,用某個程度的強調,我不妨說),我指明這位戴安娜,作為顯示這個繼續尋求的連續性。這個佛洛伊德的真實界就是佛洛伊德疏漏的東西。但是在他死後,這個東西在我們所有人都身上,依舊引導整個的追尋。下一次我們將繼續這個追尋。

Anxiety, we have always been taught, is a fear without an object.

焦慮是一種沒有客體的恐懼,我們總是這樣被教導。

A chant in which, we could say here, another discourse already
announces itself, a chant which however scientific it may be is close to that of the child who reassures himself. For the truth that I am enuntiating for you, I formulate in the following way:

一種哼唱的疊句,我們在此能夠說,另外一種真理的論述已經在此宣佈自己。就像小孩夜行,為了壯膽哼唱的疊句,無論這個真理論述多麼接近科學。對於我現在要跟你們宣佈的真理,我用以下的方式說明。

“It is not without an object”. Which is not to say that this
object is accessible along the same path as all the others. At the time I said it, I underlined that it would be another way of ridding oneself of anxiety to say that a homologous discourse, similar to every other part of scientific discourse, could symbolise this object, put us in that relationship of symbol with it to which, in this connection, we are going to return.

「焦慮並不是沒有客體」,這並不是說,這個客體是可以靠近,沿著跟其他的真理論述的相同的途徑。就在我說出它的時刻,我強調這是另外一種方法,祛除焦慮,當我們說一個同源的真理論述,類同於科學的真理論述的其他部份,它能夠具體象徵這個客體,讓我們處於跟它有著符號的關聯。在這一方面,我們將要回轉到這個關聯。

Anxiety sustains this relationship of not being without an object subject to the reservation that this is not to say nor to be able to say, as we could for something different, what object is involved.

焦慮維持這個關聯,它並不是沒有一個客體。但是這句話隸屬於某種保留。這並不就是說,也不能夠如同我們說某件其他的事情一樣說,這就是客體所牽涉到東西。

In other words, anxiety introduces us with the accent of maximal communicability to the function of lack, in so far as it is radical for our field. This relationship to lack is so fundamental for the constitution of any logic and in such a way that one can say that the history of logic is that of its success in masking it, which means that it appears to be akin to a sort of vast parapraxis, if we give to this term its positive sense.

換句話說,焦慮介紹我們,強調最大量的可溝通性,跟這個欠缺的部份。這對於我們的領域是很重要的。這個跟欠缺的關係,是如此的基本,對於任何邏輯的形成。我們可以說,邏輯的歷史就是它成功地掩飾它的歷史。這個意思是,它似乎靠近一種巨大的動作的倒錯,假如我們給予這個術語,它正面的意義的話。

This indeed is why you see me, along one path, always coming back to these paradoxes of logic which are designed to suggest to you the paths, the ways in, by which there is regulated, there is imposed on us the certain style by which we are able for our part (2) to succeed with this parapraxis: not to miss the lack (ne pas manquer au manque).

這確實是為什麼你們看見我,沿著一條途徑,總是又回到這些邏輯的矛盾。它們被設計來跟你們建議這些途徑,沿著它們,有某種的風格被規範,被賦加在我們身上。就我們而言,我們能夠成功地解答這個矛盾:那就是不要錯過這個欠缺。

That is why I thought once more of introducing my discourse today by something which of course is only an apologue, and on which you cannot base yourself on any analogy properly speaking in order to find in it what might be the support for situating this lack, but which nevertheless is useful in order to reopen in a way this dimension which in a way every discourse, every discourse of analytic literature itself, gives you, in the intervals, I would say, of the one in which here from week to week, I catch up with you, necessarily to rediscover the hinge of something which might close in our experience, and, by whatever gap it intends to designate this lack, would find in it something that this discourse could fill.

那就是為什麼今天,我再一次地想到介紹我的真理論述,以使用某件東西,當然它只是一種寓言。根據這個寓言,你們不能夠將自己建立在任何的類比之上,適當地說,為了要在裏面找到可能的支持,對於定位這個欠缺。可是,它是有用的,為了要用某種方式重新展開這個向度。在某方面,每一個真理的論述,每一個精神分析文獻的真理論述,會給予你們,在這個我一周又一周,跟你們協同前進的真理論述的過程當中。我們有需要重新發現某件東西的關鍵,在我們精神分析經驗,可能銜接這個差距,無論它是用怎樣的差距,來指明這個欠缺。它會在裏面找到某件東西,這個真理論述可以填補。

The little apologue then, the first one that came to me. There
could be others, and after all, all I want to do here is to go quickly.

因此,這個小小的寓言,我想到的第一個寓言。可能還會有其他的寓言。畢竟,我所要做的就是進行快一點。

I told you in short at one time that there is no lack in the real; the lack is only graspable through the mediation of the symbolic.

總之,我在某個時間告訴過你們,在真實界並沒有欠缺。只有透過意符界的媒介,這個欠缺始能夠被人理解。

陳春雄譯
32hsiung@pchome.com.tw

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