Anxiety 101 Jacques Lacan

Anxiety 101

Jacques Lacan
雅克 拉康



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.


(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.


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.


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.


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).


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.


(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。

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.



Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

%d bloggers like this: