Anxiety 95 Jacques Lacan

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

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