Anxiety 101 Jacques Lacan

Anxiety 101

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

This is what, without at all having made you penetrate for all that into the structure – as we will be led to do – of
masochistic functioning, what I wanted simply to stress the last time, because what the light which illuminates the details of the table in a completely new way, is to remind you of what is given apparently immediately – this is why it is not seen in the masochist’s perspective, in the most banal approach to these perspectives – that the masochist is aiming at the jouissance of the Other; and what I stressed the last time as another term of that for which I intend to put forward everything that will allow there to be undone, as one might say, the manoeuvre which is hidden by this idea, is that what he is aiming at, what he wants, this of course being the eventual term of our research, of which he can only be fully justified by a verification of the moments which prove that it is the final term, the last term is what he is aiming at, the anxiety of the Other.

儘管那樣,我根本就沒有讓你們貫穿進入受虐狂功用的結構,(如同我們被引導要從事的。)上一次,我僅僅想要強調的是,以一完全嶄新的方式,這個表格的細節所被啟明的光輝,是要提醒你們,顯而易見當下所被啟示的東西。這就是為什麼從受虐狂的觀點,若是以陳腐的方法接近這些觀點,它無法被看見。受虐狂目標是朝著大它者的歡爽。我上一次所強調的,作為另外一個術語,代表它,我打算提出一切容許被解構的東西。我們不妨說,被這個觀念隱藏的策略,他的目標,他所想要的,當然就是成為我們研究的最後術語。他能夠完全自圓其說,作為這些時刻的驗證,證明它是最後的術語。這個最後的術語就是他的目標,大它者的焦慮。

(10) I said other things that I intend to remind you of today, it is the essential of what is irreducible in it that you must
retain, at least until you can make your judgement on what I have organised around it.

我說的其他事情,今天我打算提醒你們的。重要的是,在裏面無法化簡的東西,你們必須保留。至少直到你們能夠使你們的判斷,對於我繞著它的建構。

On the side of sadism, with an entirely analogous remark, namely that the first term is elided and that it has nevertheless the same obviousness as on the side of masochism, what is aimed at in sadism in all its forms, at all its levels, is something which also promotes the function of the Other, and that precisely there what is open to view is that what is sought is the anxiety of the Other, jujt as in masochism, what is masked by that, is, not at all, by an inverse process of reversal, the jouissance of the Other – sadism is not the reverse of masochism for the simple reason that they are not a reversible couple, the structure is more complex, I insist on it, even though today, I am only isolating two terms in each; to illustrate if you wish what I mean, I would say that, as you might assume after several of my essential schemas, they are functions with four terms, they are if you wish squared functions, and that the passage from one to the other is carried out by a rotation of a quarter of a turn and not by any symmetry or inversion.

在虐待狂這一邊,擁有完全類同的談話,換句話說,第一個術語被忽略。可是,它跟受虐狂的這邊,同樣的顯而易見。虐待狂所朝向的目標,以它的各種形式,各種的層次,那就是要提升大它者的功用。那裏顯而易見的是,所被追求的就是大它者的焦慮。正如在受虐狂那裏,根據倒轉的倒轉過程,被它所遮蔽的,根本就不是大它者的歡爽。虐待狂並不是受虐狂的倒轉,理由很簡單,它們並不是可以倒轉的一對。這個結構更加的複雜,我堅持,即使在今天,我只是將兩個術語各自孤立出來。為了讓你們明白我的意思,我將會說,在我講解幾個重要的基模之後,你們可能會認為,它們是四個術語的功用,可以說,它們是四方形的功用。從一個角落到另一個角落,根據一個轉角的四分之一來輪轉,而不是根據均稱或倒轉來輪轉。

You do not see this appearing at the level that I am now
designating for you. But what I pointed out to you the last time is hidden behind this search for the anxiety of the Other, is in sadism the search for the object o. It is to this that I brought as a reference, an expressive term taken from Sadean phantasies “the skin of the cunt”. I will not recall for you now this text from Sade’s work.

在我現在跟你們指明的這個層次,你們並沒有看到這個出現。但是上一次我跟你們指出的東西,被隱藏在這個對於大它者的焦慮的追尋。在虐待狂身上,那就是對於客體的追尋。我提到這一點,作為一個指稱,一個生動的術語,從虐待狂的薩德的幻見借用過來,「女陰的皮膚」。我不用再提醒你們,這是從薩德的作品的文本。

We find ourselves therefore between sadism and masochism in the presence of that which at the second level, at the level hidden from the perspective of each one of these two tendencies, is presented as the alternation, in reality the reciprocal
occultation of anxiety in the first case, of the object o in the other (sadism).

因此,我們發現我們自己處於虐待狂跟受虐狂之間。在它們的面前,第二個層次,這兩個傾向的觀點互相隱藏不見的東西,現在被呈現作為客體的輪換。事實上,在受虐狂的案例裏,焦慮的互相隱匿,在虐待狂的這一邊,成為客體。

I will end with a brief reminder which returns to what I already
said precisely about this o, this object, namely the emphasizing of what I could call, essentially, the manifest character that we know well, even though we do not perceive its importance, the manifest character with which is marked what? The mode in which there enters this anatomy which Freud is wrong to say without any further precision, is destiny.

我將會以一個簡短的提醒作為終結。讓我們回到我已經確實說過的,關於這個客體,換句話說,我所謂基本上是明顯特性的強調。這個特性,我們很清楚地知道,即使我們並沒有感覺到它的重要性。什麼東西被這個明顯的特性標示出來?這個模式就是命運。在這個模式裏,這個解剖進入,佛洛伊德曾經錯五地提到這個解剖,但是沒有進一步確認。

(11) It is the conjunction between a certain anatomy, the one
that I tried to characterise for you the last time at the level
of the object o by the existence of what I called the caduques,
namely precisely what exists at only a certain level, the mammal level, among the organisms, the conjunction between the caduques and something which is effectively destiny, namely the agalma, through which jouissance has to confront itself with a signifier, namely the mainspring of the limitation to which in the case of man the destiny of desire is submitted, namely this encounter with the object in a certain function, in so far as this function localises him, precipitates him onto this level which I called that of the existence of caduques and of everything which can serve as caduques, a term which will help us among others to explore better, I mean to hope to give an exhaustive catalogue
and limit of the frontiers, the moments of cutting, where anxiety can be expected, and to confirm that it is indeed there that it emerges.

這是某種解剖跟顯而易見是命運的東西之間的連接。上一次,我設法跟你們表達這個解剖的特徵,根據小客體的層次,根據我所謂的「脫落」,換句話說,只存在於某個層次上,哺乳動物的層次,在有機體當中。這個「脫落」跟某件顯而易見是命運的東西之間的連接,換句話說,命運之神,透過這個命運之神,歡爽必須跟一個意符正面遭遇。也就是說,這個限制的主要動力。就人類而言,欲望的命運被提供出來接受這個限制 換句話說,跟客體的這個正面遭遇,以某種的功用。 這個功用會會定位出他的位置,使他突然掉入這個層次,我稱為是「脫落」的存在的層次。這是一個術語,在許多術語當中,幫助我們從事更好的探索。
我的意思是希望給予涵蓋一切都索引,及各種邊界的限制,對於這些切割的時刻。
在那裏,焦慮能夠被預期。我也希望能夠證實,它確實會出現在那裏。

Then, I ended, I remind you, by one of the best known clinical
examples with a reminder of the close connection, to which we will have to return, and which because of this fact is much less accidental than is believed, the conjunction, I am saying, between orgasm and anxiety in so far as both the one and the
other together can be defined by an exemplary situation, the one that I defined in the form of a certain expectation of the other – and of an expectation which is not an indifferent one – the one that, in the shape of a blank page or not, the candidate must hand up at a particular moment is an absolutely gripping example of what can be for him for an instant the o.

因此我提醒你們,我以眾所周知的精神分析診所的例子,作為終結。我提醒你們這個密切的關聯,我們將必須回頭來談論這個關聯。因為這個事實並不像我們所相信的的純屬意外。我正在說的這個關聯,處於性高潮跟焦慮之間的關聯,前者跟後者都能夠用一個典型的例子來定義。我定義前者為:對於焦慮的某種期望的形式。這種期望並不是漠不關心的期望,無論是否以空白頁的形狀,當事者必須呈交這樣的期望,在特別的時刻。這個期望是一個絕對吸引人的例子,對他而言,有那麼一陣子,可能就是這個客體。

陳春雄譯
32hsiung@pchome.com.tw

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