Anxiety 207 Jacques Lacan

Anxiety 207

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 16: Wednesday 26 March 1963

The woman, of course, presents herself under the appearance of a vase. And obviously this is what deceives the partner, the homo faber in question, the potter. He imagines that this vase may contain the object of his desire. Only look carefully where that leads us, it is inscribed in our experience, it has been spelled out step by step – and this is what removes from what I am telling you any kind of appearance of deduction, of reconstruction – the thing was perceived without in any way starting from the proper place in the premisses, but it was perceived well before understanding what it meant. The
phantastical presence of the phallus, I mean of the phallus of another man, at the bottom of this vase is a daily object of our analytic experience.

當然,女人呈現她自己,以花瓶的外表。顯而易見的,這就是為什麼伴侶會受到欺騙,這個受到置疑的男人的創造者,這個陶匠。他想像,這個花瓶可能包含他的欲望的客體。只是仔細瞧一瞧,那會引導我們去的地方,它被銘記在我們的經驗裏,它一步一步地被說明。這就是為什麼我正在告訴你們的,會有扣減的出現,重新建構的出現。這件事被感覺到,根本就不是從緣起的適當的位置。但是它很清楚地被感覺到,在我們瞭解它是什麼意思之前。陽具的幻影般的存在,我指的是另外一個人的陽具,在這個花瓶的底部,是我們精神分析經驗的日常客體。

It is quite clear that I do not need to return once again to Solomon to tell you that this presence is an entirely phantastical presence.

顯而易見的,我並沒有需要再一次回到引述所羅門王,來告訴你們,這個陽具的存在,完全是幻影般地存在。

Of course, there are things which are found in this vase, things that are very interesting for desire: the egg for example; but after all it comes from the inside and proves to us that if there is a vase, the schema must be complicated a little bit more. Of course, the egg can take advantage of the encounters that the fundamental misunderstanding prepares, I mean that it is not useless for it to encounter here the sperm, but after all parthenogenesis is not excluded in the future and meanwhile insemination can take on quite different forms.

當然,在這個花瓶裏,有些東西被找到。這些東西對於欲望而言,是非常有趣的。例如,卵子。但是畢竟,它是從裏面出來,跟我們證明,即使有一個花瓶,這個基模一定是更加的複雜。當然,卵子能夠利用這個邂逅,基本的誤解準備的邂逅。我的意思是,讓卵子在此邂逅到精子,並不是沒有用途。但是畢竟,在未來,「單性生殖」並不被排除它的可能。同時,授精的種類也是花樣百出。

Besides, it is, as I might say, in the back room of the shop that there is found in this case the really interesting vase, the uterus. It is objectively interesting, it is also psychically so to the highest degree, I mean that once there is maternity, it is largely sufficient to invest the whole interest of the woman, and when pregnancy arrives all these stories about the desire of the man become, as everyone knows, slightly superfluous.

除外,我不妨這樣說,在商店的後面的房間,在這個情形,這個真正有趣的花瓶,也就是子宮,被找到。就客體而言,它是有趣的,就高層次的心理感覺來說,它也是有趣。我的意思是,一旦有母親生育這個事實,對於女人,自然會有足夠關注的興趣。當懷孕來到時,所有關於男人欲望的這些故事,眾所周知,會變得微不足道。

So then since we have to do it let us come to the pot we
mentioned the other day, to the honorable little pot of the first ceramics and let us identify it with (-0). Allow me for the purposes of demonstration to put here for a moment in a neighbouring little pot what for man can be constituted as o, the object of desire.

那麼,我們既然必須要談它,就讓我們來談前天我們提到的這個陶壺,談論這個第一個製陶業的尊榮的小陶壺。讓我們將它認同為這個被閹割的大它者。為了證明起見,容許我將對於男人而言,能夠被構成為欲望的客體的東西,擺置一下子,擺置在一個鄰近的小陶壺旁邊。

It is an apologue; this apologue is designed to emphasise that o only has meaning for man when it has been poured back into the emptiness of primordial castration.

這是一個寓言。這個寓言被設計要強調,只有當客體被傾倒回原初閹割的空虛裏,它才具有意義。

(8) Therefore this cannot be produced in this form, namely
constituting the first knot of male desire with castration,
unless one starts from secondary narcissism, namely at the moment that o is detached, falls from i(o), the narcissistic image.

因此,這件事無法以這種形式被產生。換句話說,使用閹割組成男性欲望的第一個結,除非我們從次要的自戀出發,也就是說,在小客體被隔開,從自我的理想的魅影意象,自戀的意象,掉落的時刻。

There is there what I would call, indicating it today in order to return to it, and besides – I think that you remember it – not introducing here anything that I have not already emphasised, a phenomenon which is the constitutive phenomenon of what one can call the “edge”. As I told you last year in connection with my topological analysis, there is nothing more structuring of the shape of the vase than the shape of its edge, than the cut by which it is isolated as vase.

就在那裏,我所謂的一個現象,這個現象是我們能夠稱為是「邊緣」的構成的現象。我今天指出它,為了要回到它。除外,(我認為你們還記得它,)我在這裏,並不是要介紹任何我沒有強調過的東西。去年我曾經告訴過你們,有關我的拓樸圖形的分析,沒有一樣東西,比花瓶的邊緣的形狀,比這個切割,更具有花瓶的形狀的結構。憑藉這個切割,它被孤立出來當著是花瓶。

At a time – now distant – when there was outlined the possibility of a veritable logic remade in accordance with the psychoanalytic field – it is still to be done, even though I have given you more than one beginning for it – a major and a minor logic, I am saying logic not dialectic, at the time when someone like Imre Hermann had begun to devote himself to it in what was certainly a very confusing fashion, for want of any dialectical articulation – but after all this has been outlined – the phenomenon that he qualifies as Randbevorzuqunq, of choice, of preference by the phenomenal analytic field for “edge” phenomena had already been – I will come back to it with you – articulated by this author.

有一段時間,距離現在已經很遙遠了,一個可驗證的邏輯的可能性,被描繪出輪廓。這個可驗證的邏輯被重新塑造,以配合精神分析學的領域。(這個邏輯依舊還能夠被塑造,即使我曾經給予你們不僅一次的開端。)這是一個主要及次要的邏輯,我是說到邏輯,而不是辯證法。某一個人,如艾瑞、賀門,他曾經開始致力於研究它,以一種確實是令人混淆的方式,因為它缺乏任何辯證的表達。但是畢竟,這一切都只是輪廓而已。這個有資格充當選擇的「偏愛邊緣」的現象,在現象學的精神分析領域,偏愛「邊緣」的現象,已經被這位作者表達出來。(我還會回頭談論它。)

This edge of the little pot, of the castration-pot is an edge,
for its part, that is completely round, as I might say,
completely straight forward. It has none of these complicating
refinements to which I introduced you with the Mobius strip and which it is easy moreover, as I showed you – you remember it, I think – once on the blackboard, to realise with a quite material vase: it is enough to join up two opposite points of its edge while in the process turning back the surfaces in such a way that they join up like in the Mobius ribbon and we find ourselves before a vase on which, in a surprising fashion, one can pass with the greatest of ease from the inside face to the outside face without ever having to cross the edge.

這個小陶壺的這個邊緣,被閹割的陶壺的這個邊緣,是一個完全是圓的邊緣,就它本身而言,我不妨說,它完全是直接向前延伸。它絲毫沒有這些複雜化的精巧。我曾經用莫比斯環帶,跟你們介紹的內外一體的精巧。而且,要再一次在黑板上畫出,或用一個完全實體的花瓶來驗證,也是很容易,如同我給你們顯示過,我想你們還記得。我們只要將它的邊緣的兩個對立的點聯接起來,就足夠了。在這個過程當中,再將這些表面翻轉過來,以像莫比斯環帶那樣的方式聯接。我們就會發現我們自己處在一個花瓶的前面。在這個花瓶上面。以一個令人驚奇的方式,我們能夠輕而易舉地從裏面翻轉到外面,而不需要越過這個邊緣。

That happens at the level of other little pots and it is here that anxiety begins.

那件事發生在其他的小陶壺的層次,就是在這裏,焦慮開始。

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

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