Anxiety 109 Jacques Lacan

Anxiety 109

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 15: Wednesday 20 March 1963

Why? Because this presence is not linked to the lack of the
object cause of desire, to the to which it is linked in man.
The anxiety of man is linked to the possibility of not being
able, hence the myth which makes of the woman – it is a
completely masculine myth – the equivalent of one of his ribs:
this rib has been taken out of him, it is not known which one,
and moreover, he is not missing any of them. But it is clear
that in the myth of the rib what is involved precisely is this
lost object, that woman for man is an object who is made with
that.

為什麼?因為這個在現場,跟欲望的客體原因的欠缺沒有關聯,它是跟男人身上的欲望有關聯。男人的焦慮是跟這個可能性有關聯,他可能沒有辦法勃起。因為這個用來解釋女人的神話:夏娃相當等於亞當的一個肋骨。(這完全是男性的神話。)這根肋骨從亞當身上取下,哪一根並不清楚,而且,他欠缺一根也沒有什麼差別。但是顯而易見的,在這個肋骨的神話,所牽涉到的確實是這個失落的客體,對於男人而言,女人是一個用肋骨創造的。客體

Anxiety exists in the woman also. And even Kierkegaard, who must have had more of the nature of Tiresias probably than I have – I am fond of my eyes – Kierkegaard says that the woman is more open to anxiety.

焦慮也存在于女人身上。即使是齊克果,比起我,他一定曾經擁有更多像盲眼預言家提瑞希阿斯的特質。(我珍惜我的眼睛。)齊克果說,女人更會受到焦慮干擾。

Must we believe this? In truth what is important for us, is to grasp its link to what we can call the infinite,
indeterminate possibilities of desire around her in her field.
She tempts herself in tempting the other, which is a way that the myth can also be of use to us here. After all, anything can be used to tempt him, as the complement of the earlier myth shows, the famous history of the apple; any object whatsoever, even one that is superfluous for her. For after all, what is she doing with that apple? She does not know what to do with it any more than a fish would.

我們必須相信這個嗎?事實上,對於我們,重要的是要捉住它的關聯,跟我們所謂的無限的,不確定的欲望的可能性,環繞著她的領域的四周。她以引誘大它者的方式,引誘她自己。這就是為什麼神話對於我們這裏也有用途。畢竟,任何東西都可以用來引誘他,作為早先的神話的顯示的補充,這個亞當的蘋果的著名的故事。任何的客體,即使這個客體對她而言是膚淺的。畢竟,她要如何來處理這個蘋果?她跟一條魚一樣,並不知道如何來處理蘋果。

But it happens that this apple is already good enough to hook for her the little fish, to hook the fisherman on the line. It is the desire of the other which interests her. To put the accent a little bit better, I would say that it is the price of this desire in the market – for desire is a mercantile thing: there is a share listing of desire which rises and falls culturally – it is on the price that one gives to desire on the market that there depends at every moment the style and the level of love.

但是湊巧的是,這個蘋果已經足夠好用,讓她用來釣起這隻小魚,釣起魚鉤線上的漁夫。她感到興趣的是大它者的欲望。讓我們稍微更加強調一點,我會說,她感到興趣的是這個欲望在市場上的價格,(因我欲望是一個商品;有一些欲望的分享名單,在文化上起起落落。)我們賦予這個價格,給市場上的欲望,在每一個時刻,愛的風格跟層次,就是依靠這個價格。

In so far as it itself is a value, as the philosophers put it very well, it is from the idealisation of desire that it is made up. I say the idealisation, for it is not at all as a sick (10) person that our patient earlier spoke in this way about the desire of her husband. That it is important to her is love.

因為它本身就是一種價值,如同哲學家說得很清楚,它由欲望的理想化所組成。我說它是理想化,因為它根本不是一個生病的人,早先我們的病人所談論到底生病的日,以這種方式談到她的丈夫的欲望。對於她,重要的事情是愛。

That it is not all that important for him to manifest it is not necessary, but it is in the order of things.

對於她的丈夫而言,愛並不是那麼重要,是不需要證明的。不過,這是事情的先後秩序問題。

In this respect, experience teaches us that in the jouissance
properly speaking of the woman, which merits – and it is perhaps
a good thing – there being concentrated on her all sorts of
attentions from her partner, the impotence, properly speaking, the technical mistakes, the impotence of this partner may be very well accepted. And this can also be seen when a fiasco occurs, as Stendhal pointed out to us a long time ago, that in the relationships where this impotence is long-lasting, and where it seems that if on occasion, after some time, one sees the woman taking to herself some assistant with a reputation for being more efficacious, this is rather through a kind of shame, so that it will not be said that she is being refused it, for whatever reason.

在這一方面,經驗教導我們,在這個女人的歡爽,適當地說,要求她的伴侶各種各樣的注意力,要集中在她身上,(或許這是一件好事,)無論是性無能,適當地說,就是功能故障,伴侶的性無能是可以被接受。當完全無法勃起時,我們也能夠看出這一點。如同史坦達爾很久以前跟我們指出來,在性無能長久存在的這層關係,有時候,隔一段時間後,我們看到這個女人會跟某一個助理在一起。這位助理有著更加旺盛的性能力的名聲。這是相當丟臉現眼的。不管是什麼理由,就是不要讓人家說,她是被人拒絕。

In passing, I remind you of my formulae about masochism that I gave the last time. They are designed, as you will see, to
restore to masochism, whether it is the masochism of the pervert, or moral masochism, or feminine masochism that is involved, a unity that is otherwise difficult to grasp. And you will see that feminine masochism takes on a quite different, rather ironic, meaning if this relationship of occultation in the other of the alleged, apparent jouissance of the other, the occultation by this sort of jouissance of the other of an anxiety which it is undoubtedly a question of awakening.

順便說一下,我提醒你們有關我的公式,關於上一次我提到的受虐狂。你們都看到,他們被設計,是要恢復到虐待狂,無論是變態狂的受虐狂,或是道德的受虐狂,或是牽涉到的是女性的受虐狂,否則很難瞭解的一種一致性。你們將會看出,女人的受虐狂具有完全不同的,相當反諷的意義,假如這種隱匿關係,隱匿在公開宣稱的顯而易見的大它者的歡爽的另外一面,隱匿在一種焦慮的大它者的歡爽裏面。無可置疑的,問題是要如何喚醒這個焦慮?

This gives to feminine masochism a quite different import which can only be laid hold of by clearly grasping first what must be posited at the beginning, namely that it is a masculine phantasy.

這個給予女性的受虐狂一種完全不同的意義,我們只有先掌握開始所被提出的東西,我們才能掌握它,換句話說,那是一種男性的幻見。

The second thing, is that in this phantasy in short, it is by procuration and in relation to this structure imagined in the woman, that man makes his jouissance be sustained by something which is his own anxiety, something which overlaps for man the object and the condition of desire. Jouissance depends on this condition. Now desire for its part, only covers anxiety.

第二件事上,在這個幻見當中,總之,憑藉著取得及跟這個女人想像的這個結構的關係,男人用某件東西來維持他的歡爽,那就是他自己的焦慮。對於男人而言,這個東西跟欲望的客體及條件互相重疊。歡爽依靠這個條件。就它本身而言,欲望涵蓋焦慮。

You see then the distance that remains for it to travel to have jouissance within its range. For the woman, the desire of the other is the means for what? For her jouissance to have what I might call an appropriate object! Her anxiety is only before the desire of the other which she does not know very clearly when all is said and done what it covers. And to go further in my formulae, I would say that because of this fact in the kingdom of the man there is always some imposture present.

因此你們看出,這個距離始終在那裏,這樣欲望才能旅行,為了將歡爽涵蓋在它的範圍裏。對於這個女人而言,大它者的欲望是作為什麼的工具?為了讓她的歡爽擁有我所謂的一個適當的客體!她的焦慮只出現在大它者的欲望的前面。當一切都說都做了,她只迷糊地知道,那個焦慮涵蓋什麼。為了繼續探討我的公式,我會說,因為在男人的國度,總是有某種的詐欺存在。

陳春雄譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

Leave a Reply

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

WordPress.com Logo

You are commenting using your WordPress.com 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: