Anxiety 99 Jacques Lacan

Anxiety 99

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 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

我只是說到這些術語的其中一項。幻見跟這個大它者具有某種的關係,它的尖銳跟多重性,由這個鑽石形狀的的組成特性充份地定義出來。它既是中斷形狀的
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.

那是什麼意思?為了描繪出我以這種方式指明的翻譯的輪廓,我能夠建議,大它者已經形成一種的比喻的功用,對於歡爽的生命的主體。它只能夠使這樣,它將不會是正確的,除了大它者被吸收到一個意符。確實的,這就是為什麼被吸收到意符的功用,會受到抗拒。

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.

的確實因為那個理由,大它者象徵在意符的領域,總是代表它自己,作為失去的東西,作為意義失去的東西。現在,確實就是這個殘餘物,這個掉落,這個抗拒意義的東西,漸漸發現它自己,組成欲望的生命的主體本身的基礎。這個生命的主體不再是歡爽的生命的主體,而是這個生命的主體,在他的追尋的途徑,他所享受到的,並不是他的歡爽的追尋,而是要使這個歡爽進入大它者的軌跡,作為意符的軌跡。就在這個追尋途徑那裏,生命的主體突然孤注一擲,期盼自己成為欲望的生命主體。

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.

現在,既然有孤注一擲,有期盼在這裏,它的意義並是它要跳躍過去,比它原先分成的階段,更快速地過去。

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.

它的意義是:在它的實現的這一邊,它抵達欲望跟歡爽之間的這個鴻溝。這就是焦慮位置的所在。

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.

這是如此的確定,所以焦慮的時刻並不欠缺,如同這些術語的秩序排列所標示。在欲望的形成時,假如這個時刻被忽略,無法具體地被找出位置,它還是舉足輕重。

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.

對於有些人,我需要提出一個權威人物,他們才會相信,我追尋的途徑是正確無誤。關於這一點,我想要你們記住,佛洛伊德所給予的幻見的精神分析,不但是結構性,而且是命定性。就他本身而言,佛洛伊德也確實談論到一個第二時刻,在欲望的形成時總是被忽略,如此的被忽略,以致於即使是精神分析學都必須重新建構它。

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.

這並不是說,焦慮的這個時刻,在許多現象可以找到的層次上,總是無法接近。我是說,焦慮作為仲介的術語,處於歡爽與欲望之間。欲望的被形成,必須要先經歷焦慮,以焦慮的時刻作為基礎。

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.

我的真理論述的其餘部份被建構,始終是為了要舉例說明,某件長久以來就被感覺到的東西。(我們不知道如何充份地利用,當它的問題是如何瞭解它對應在我們作為精神分析師,在我們的精神分析學裏,具有不同價值的東西,也就是閹割情結。)我是說,在欲望的經驗的核心,有某件東西殘留下來,即使是當欲望被滿足的時刻。這個結果總是一個虛假的結果,總是一個錯誤的結果。

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.

這個某件東西所形成的價值,容我用長遠之見來看待,上一次,我就曾充份地表達,用勃起消腫的觀念。換句話說,殘餘物的這個功用所被證明,所被代表的,就是在它精疲力竭的階段的陽具。

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.

這個同時性的因素,跟甘藍菜一般的卑微。如培龍尼所言,甘藍菜的根莖留在那裏,是為了要提醒我們,這個客體從生命的主體掉落,基本上是由於跟欲望有關係。在這個掉落中會有客體存在,是一個必須被強調的向度。這樣我們才能更進一步探討。這是今天我要引導你們前進的。換句話說,稍微注意一下,你們會發現,上一次在我的論述當中,你們本來就會看出的東西。我曾設法跟你們顯示這個形狀,在這個形狀裏,幻見的這個客體,欲望的支持物,具體地被顯現出來。

陳春雄譯
32hsiung@pchome.com.tw

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