Anxiety 93 Jacques Lacan

Anxiety 93

Jacques Lacan
雅克 拉康



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?


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.


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”.


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.


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.


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.


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.


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.


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.


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.



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