Anxiety 99 Jacques Lacan

Anxiety 99

Jacques Lacan
雅克 拉康



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

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.


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.


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.


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.


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.


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.


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.


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.


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.


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.



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