Anxiety 103 Jacques Lacan

Anxiety 103

Jacques Lacan
雅克 拉康



1962 – 1963
Seminar 14: Wednesday 13 March 1963

This ought to encourage us to pose elsewhere the arches of what we have to say concerning – because this is what is involved, at this point that Freud himself says it, underlining that this detour could have been produced elsewhere, and I will come back to why I am doing it now – therefore we have to pose differently the arches of this subject of the conjunction between man and woman. I continue my aphoristic way.


If we have to refer to desire and to jouissance we will say that, to put myself forward as desiring, eron, is to put myself forward as lack of o, and that what must be sustained in our account is the following, the fact is that it is along this path that I open the door to the jouissance of my being. The aporic character of my position, I think, cannot fail to appear to you, nor to escape you.


But there are a few more steps to be taken. The aporic
character, do I even need to underline it in passing, I will come back to.


For I think that you have already grasped, because I
told you it a long time ago, that if it is at the level of eron that I am, that I open the door to the jouissance of my being, it is quite clear that the closest decline which presents itself to this enterprise, is that I should be appreciated as eronemos, namely as lovable, something which without fatuousness does not fail to happen, but in which there can be already read that something has gone wrong in the business.


This is not (14) aphoristic, but already a commentary. I thought I ought to give it for two reasons: first of all because I made a kind of little lapse by using a double negation, which ought to warn me of something, and secondly, I thought I glimpsed the miracle of incomprehension shining on certain faces.


I continue. Every exigency for o along the path of this
enterprise, let us say, since I have taken the endocentric
perspective, of encountering a woman, cannot but unleash the
anxiety o f the other, precisely because of the fact that I no longer make her anything but o, that my desire o -‘s her, as I might say. And here, my little circuit of aphorisms bites its own tail: this indeed is the reason why sublimation-love allows jouissance, to repeat myself, to condescend to desire.


What noble propositions! You see that I am not afraid of the
ridiculous. This may sound a little bit like preaching to you,
which is obviously something one cannot fail to run the risk of every time one ventures onto this terrain But it seemed to me that all the same you are taking your time to have a good laugh.


I can only thank you for it and I start off again.


I will only start off again today for a brief moment. But allow
me again to take a few small steps: because it is along the same path with an air that has, like that, for you a little appearance of heroism that we can advance in the opposite direction, by noting very curiously once more, confirming the non-reversibility of their journeys, that you are going to see arising something which will appear to you perhaps to have a less conquering tone.


What the Other necessarily wants along this path which
condescends to my desire, what he wants even if he does not know at all what he wants, is nevertheless necessarily my anxiety.


For it is not enough to say that the woman, to name her,
overcomes her desires by love. We will return to it, we will have to see.


Let us proceed along the path that I chose today. I still leave
to one side – this will be for the next time – how the partners
are defined at the beginning. The order of things in which we are involved always implies that it should be so, that we should take things up en route, and even occasionally at the arrival; we cannot take them up at the start.


In any case, it is in so far as she wants my jouissance, namely
to enjoy me – this can have no other meaning – that the woman
(15) stirs up my anxiety, and this for the very simple reason
inscribed for a long time in our theory; the fact is that there
is no desire realisable on the path that we are situated on
unless it implies castration. It is in the measure that
jouissance is involved, namely when she is aiming at my being,
that the woman can only reach me by castrating me. Let this not lead you – I am speaking to the masculine part of my audience -to any resignation as regards the always manifest effects of this primary truth in what is called in a classificatory term conjugal life.



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