Anxiety 88 Jacques Lacan

Anxiety 88

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

As long as this primary truth around which alone can turn a valid dialectic of love is put for you in the ranks of an Erniedrigunq an accident of love life, of an Oedipus complex which grows paws, well then, you will understand absolutely nothing about what is involved, about the way the question should be posed as regards what the desire of the analyst may be. It is because it is necessary to start from the experience of love, as I did in the year of my seminar on transference, to situate the topology in which this transference can be inscribed, it is because it is necessary to start from there that today I am bringing you back to it.

只要這個原初的真理,被呈現給你們,(戀愛的具體變證法,僅能繞著這個原初的真理運轉,)在戀愛生活的意外產生的羞辱層次上,在伊底普斯情結張牙舞爪的層次上,你們絕對無法瞭解到會牽涉到什麼,關於這個問題應該如何被提出的方式,關於這個精神分析師的欲望可能是什麼。這是因為要從這個愛的經驗開始是需要的,如同我的作為,在論移情的講座的那一年,定位這個移情能夠被銘記的拓樸地形。這是因為我們需要從那裏開始,今天我要引導你們回到這個問題。

But no doubt my discourse will take on, from the fact that I am going to terminate it here, an interrupted appearance. What I produced there at the final term as a formula, can be taken as a pause, a chapter heading or conclusion as you wish.
但是無可置疑的,我們真理的論述將會形成一個斷斷續續的現象,因為我將要在此中斷一陣子。我在那裏所介紹的,最後作為公式的術語,可以被用來當著是一個停頓,一個章節,開頭或是結論,悉聽尊便。

After all it is permissible for you to take it as a stumbling block or if you wish as a banality. But it is here that I intend that we should take up the next time the rest of our discourse to situate in it exactly the indicative function of anxiety and what it will allow us subsequently to gain access to.

畢竟,你們被容許把它當作是一個絆腳石,或是把它當作是陳腔濫調。但是在此,我打算,下一次我們應該從事我們其餘的真理的論述,要在裏面確實定位焦慮的指標功用,以及隨後我們將能夠接近哪里。

6.3.63 XIII 1
Seminar 13: Wednesday 6 March 1963

We are going then to continue our journey of approach to anxiety, which I would like you to understand is indeed of the order of an approach. Of course, you are already sufficiently advised by what I am producing here, that I want to teach you that anxiety is not what shallow people think. Nevertheless you will see, in rereading afterwards the texts on this major point, that what you have learned is far from being absent from them; simply it is masked and veiled at the same time, it is masked by formulae which are styles perhaps that are too cautious under their coating, as one might say, their carapace.

我們將繼續我們的探討焦慮之旅。我想要你們瞭解到確實是一個方法的秩序。當然,我在這裏產生的言詞,已經充份地勸告你們,我要教導你們,焦慮並不是人們思維淺薄的原因。可是,你們將會看出,當你們以後重新閱讀有關這個重點的文本,你們所學習到的,絕對逃脫不了是在那裏。只是它同時被掩蓋遮蔽。它被一些公式所掩蓋。我們不妨這樣說,這些公式的風格,外表堂皇,道貌岸然。

The best authors allow there to appear what I already put the accent on for you, that it is not objektlos, that it is not without an object.

即使是優秀的作者,都還是免不了表現出,我已經跟你們強調的這些表像。它並不沒有客體。

The sentence which in Hemmung, Symptom und Angst precedes, in Appendix B “Ergänzung zur Angst”, “Supplementary remarks on anxiety”, the very sentence which precedes the reference that Freud makes, following in this the tradition of indétermination, to the Ob jektlosiqkeit of anxiety – and after all I would only need to remind you of the bulk of the article itself to say that this characteristic of being without an object cannot be retained – but the sentence just before, Freud says anxiety is “Die Angst …. ist Angst vor etwas”, it is essentially anxiety about something.

在「壓抑、病徵、及焦慮」及附錄的「論焦慮的補充論點」,有個句子在佛洛伊德發表的指稱之前,遵照猶豫不決的傳統,到焦慮的這個客體。畢竟,我所需要提醒你們,有關這篇文章的長篇大論說,沒有客體的生命的實存,這樣的特性是不可能獲得的。但是先前的這個句子,佛洛伊德說:焦慮基本上是關於某件事情。

Can we be satisfied with this formula? Of course not. I think
that we ought to go much further, say more about this structure,
this structure which already, as you see, opposes it by contrast, if it is a fact that anxiety, being the relationship with this object that I approached which is the cause of desire, is opposed by contrast with this vor, how has this thing which I placed for you promoting desire behind desire, gone in front of it, this is perhaps one of the sources of the problem.

我們能夠滿意於這個公式嗎?當然不滿意。我認為我們應該更進一步探討,對於這個結構更加說明。你們看出,這個結構以對比來跟它對立,假如焦慮是跟我探討的這個客體的關係,它就是欲望的原因。它就是跟這個先前之物相對立。我跟你們提出的這件東西。作為提升欲望背後的欲望,如何會走到它的前面?這確實是難題的來源之一。

In any case, let us underline clearly that we find ourselves in the tradition before what is called an almost literary theme, a common place, the one between fear and anxiety which all the authors, referring to the semantic position, oppose at least at the beginning, even if subsequently they tend to bring them together or to reduce them to one another – which is not the case among the best of them. At the beginning undoubtedly one tends to emphasise this opposition between fear and anxiety by, let us say, differentiating their position with respect to the object.

如論如何,讓我們清楚地強調,我們發現我們自己處於所謂的文學的主題的傳統當中,這是一個公共領域,處於恐懼跟焦慮之間。所有的作者,提到這個語意學到立場,至少開始時,都表示反對,即使隨後他們都傾向於將它們聚攏在一起,或是將它們互相化簡。其中佼佼者,可並不是這種情形。無可置疑的,在開始時,我們會傾向於強調這個恐懼與焦慮的對立。我們不妨說,我們區別它們的立場,跟這個客體的關係。

6.3.63 XIII 2
And it is really tangible, paradoxical, significant of the error (2) thus committed that one is led to stress that fear, for its part, has one, has an object.

當我們被引導去強調,恐懼就其本身而言,有一個客體。我們因此所犯的錯誤是具體而明,是矛盾而又重要。

Breaking through a certain characteristic, there is here an
objective danger, Gefahr, dangeite, Gef “áhrdung, a danger
situation, the entry of the subject into danger, which would
after all deserve a pause: what is a danger? We are going to be told that fear is by its nature, adequate to, in correspondence with, entsprechend to the object from which the danger comes.

當我們突破某一個特性,在此會有一個客體的危險,一個危險的情境。生命的主體進入危險。畢竟,這個危險值得我們稍微停頓下來。這個危險是什麼?有人將會告訴我們,恐懼的本身的特質,相當等於,相當對應於這個客體,危險所出現的客體。

The article of Goldstein on the problem of anxiety on which we will pause, is in this regard very significant of this sort of slipping, of seduction, of capture, as one might say, of the pen of an author – who in this matter was able to gather together, as you will see, the essential and very precious characteristics of our subject – the seduction of the pen by a thesis, insisting in a fashion which one can say is in no way required by its subject in this respect – because it is anxiety that is involved – insisting, as one might say on the oriented character of fear, as if fear were already made up completely of the locating of the object, of the organisation of the response, of the opposition, of the Entgegendstehen between what is Umwelt and everything which in the subject has to face up to it.

高斯坦討論焦慮的問題這篇文章,我們將會停下來討論。在這一方面,它是非常重要的,作為一位作者之筆的這種的溜滑,引誘,捕捉,我們不妨這樣說。你們將會看出,在這件事情上,作者能夠將我們的客體的基本珍貴的特性,聚集起來。這是一篇論文之筆的引誘,它以某種方式堅持,我們能夠說,在這一方面,這種方式根本就沒有被它的生命主體所要求,因為它牽涉到的是焦慮。它堅持恐懼具有某種定向的特性,我們可以這樣說,好像恐懼已經是完全由這個客體的位置所形成,由這個反應及對立的組織,由四周的環境及生命的主體必須面對它的一切所形成。

陳春雄譯
32hsiung@pchome.com.tw

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