Anxiety 212 Jacques Lacan

Anxiety 212

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 17: Wednesday 8 May 196 3

I left you on a remark which put in question the function of
circumcision in the economy of desire, in the economy of the
object, in the sense that analysis grounds it as an object of desire.

我留給你們一個評論,這個評論質疑在欲望的運作,在客體的運作,切割包皮的功用。意義是,精神分析學以它作為欲望的客體的基礎。

This lecture ended on a text, on a passage from Jeremiah – verses 24 and 25 of Chapter 9 – which in truth has posed some difficulties for translators throughout the ages, because the Hebrew text – I have too much to say to you today to delay on the letter of the text – for the Hebrew text, I am saying, should be translated: “I will punish every circumcised man in his prepuce”, a paradoxical term that the translators have tried to get around, even one of the best of them, Paul Dorn, by the formula: “I will punish every circumcised man as if he were uncircumcised”.

這個演講以一篇文本,一篇希伯來先知,傑瑞米的文章作為結尾。那是第九章,24 及25 詩篇。事實上,從古迄今,它形成翻譯家的困難。因為希伯來文本,(我今天要跟你們說的話很多,我們就不耽擱在這篇文本的字詞上。)我是說,希伯來的文本應該被翻譯:「我將懲罰每一位因為包皮而被切割的人。」這是一個很矛盾的術語,這篇翻譯設法要讓它流傳。即使中間最好的一位翻譯者,保羅、豆恩,有這個公式:「我將懲罰每一位被切割包皮的人,好像他沒有被切割包皮。」

I am only recalling this point here to indicate to you that it is indeed some permanent relationship to a lost object as such that is involved and that it is only in the dialectic of this object o as cut and as now sustaining, presentifying a relationship essential to this relation itself, that effectively we can conceive of what is involved at this point in the Bible, which is not unique, but a point which illuminates by its extreme paradox what is involved every time the term of circumcised and uncircumcised is effectively employed in the Bible.

我只是提醒這一點,為了跟你們指示,牽涉到裏面的,確實是跟一件失落的客體的某種永恆的關係。只有在這個客體的辯證法,作為切割,及現在作為維持,具體表現這個關係本身非常重要的關係。有效地,我們能夠構想在聖經的這一點會牽涉到東西。它並不獨特,但是可以根據它的極端矛盾,作為啟明牽涉內容的一點,每當被切割及沒有被切割的這些術語,有效地被運用在聖經裏。

It is not at all in effect, far from it, limited to this little bit of flesh which constitutes the object of the ritual. “Uncircumcised lips”, “uncircumcised heart”, these are terms which right through this text, appear numerous, almost current, almost common, underlining that what is involved is always an essential separation from a certain part of the body, a certain appendix, from something which in a function becomes symbolic of a relationship to the body itself henceforth alienated, and fundamental for the subject.

事實上,它根本就不限制在這個小小的這個肉體,組成這個儀式的客體。「沒有被切割包皮的唇皮」,「沒有被切割包皮的心」,這些都是通篇之中,經常出現一些幾乎是流行,幾乎是常用的術語。它們強調,所被牽涉的,總是一個基本的分開,跟身體的某個部份,某種的附件,跟某件在功用上是跟身體本身的關係,被疏漏的象徵,對於生命的主體卻是基本的。

I will take things up today from a broader, higher, more distant point of view. You know, some of you know, that I have just returned from a journey which brought me some new experiences and which also brought me, in its essence in any case, the approach, the view, the encounter with some of these works without which the most attentive study of texts, of the letter, of the doctrine, specifically that of Buddhism in this case, must remain in some way incomplete and lifeless.

今天,我將從更寬廣,更高,更遠的觀點來從事談論。你們知道,有些人知道,我剛剛從旅行歸來。這次的旅行帶給我一些新的經驗,無論如何,在其本質上,也帶給我這個方法,這個觀點,這個跟某些的作品的邂逅。假如不是這些作品,我對於文本,對於文學,對於信仰,明確的說,這個情形就是對於佛教的研究,必然在某方面是不完整,而且沒有生命力。

I think that to give you some report of what this approach was, (2) of the way in which, for me and for you also I think, it can be inserted into what is this year our fundamental question, the point where the dialectic of anxiety takes place, namely the question of desire, which in our approach can from now on be, can represent for us from now on, a contribution.

我認為,要給你們某些的報導,有關這個方法是什麼,對於我及對於你們,我認為這個方法能夠被插入今年我們基本的問題。焦慮辯證法發生的這個地點,換句話說,欲望的問題。以我們的方法來說,從現在開始,欲望的這個問題,能夠代表一個貢獻,從現在開始,對於我們而言。

Desire in effect constitutes the essential basis, the goal, the aim, the practice also of everything here that is denominated and announced about the Freudian message. Something absolutely essential, new, passes through this message.

事實上,欲望組成這個基本的基礎,這個目標,這個目的,也是在此每一件事情的做法。這些被命名,被宣佈,關於佛洛伊德的訊息。某件絕對是基本,新穎的東西透過這個訊息傳遞出來。

This is the path along which – who among you, there is surely someone among you, some people, I hope, who can pick it up – along which this message passes. We should justify at the point that we are at, namely at every point of a renewal of our remotivated elan, what is involved in this locus this year, this subtle locus, this locus that we are trying to circumscribe, to define, to coordinate, that this locus never located up to now in what we could call its ultra-subjective influence, this central locus of what one could call the pure function of desire.

這就是這個途徑。沿著這條途徑,我希望,你們中間有些人,有某個人,能夠接續下來,沿著這個訊息傳遞的途徑。我們應該在我們目前所處的這一點,成一家之言,換句話說,在我們重新大張旗鼓的每一個點,今年這個研討軌跡牽涉的東西,這個微妙的研討軌跡。這個研討軌跡,我們正在設法予以限定範圍,予以定義,予以協調。這個研討途徑迄今尚未有人探究過,在我們能夠稱為是它的超越生命主體性的影響,這個中心的軌跡,我們能夠稱為是「欲望的純淨功用。」

This locus into which we are advancing a little further this year with our discourse about anxiety, is the locus where I am demonstrating for you how o is formed.

這個研討軌跡,今年我們正在更深一層地前進,以我們關於焦慮的真理論述。這個研討軌跡,我正在跟你們證明,客體是如何被形成。

o, the object of objects, the object for which our vocabulary has put forward the term objectality in so far as it is opposed to that of objectivity.

這個客體,客體的客體,我們的辭彙曾經提出「客體化」這個術語,來代表這個客體。這個「客體化」的術語,可以跟「客觀化」的術語相提並論。

To sum up this opposition in some formulae – I apologise that
they have to be so rapid – we will say that objectivity is the final term of Western scientific analytic thinking, that
objectivity is the correlate of a pure reason which, when all is said and done, is the final term which for us is expressed, is resumed by, is articulated in, a logical formalism.

總而言之,在某些公式理的這個相提並論,(我抱歉,我只能如此簡單說明。)容我們這樣說,客觀化是西方科學分析思維術語。客觀化是純粹理性的相關語。當一切都說,都做了,對於我們而言,純粹理性是被表達的最後的術語。它被重新開始,被表達,以一個邏輯的形式主義。

Objectality, if you have been following my teaching of about the past five or six years, objectality is something else and to highlight it at its most crucial point, I would say, I would
formulate, that in contra-distinction to the preceding formula which I have just given, objectality is the correlate of a pathos about the cut, and precisely of the one through which this same formalism, logical formalism, in the Kantian sense of this term, this same formalism rejoins its miscognised effect in the Critique of pure reason, an effect which accounts for this formalism even in Kant, in Kant especially I would say, remains hewn out of causality, remains suspended on the justification that no a priori has up to now managed to reduce, of this function which is nevertheless essential to the whole mechanism of the lived experience of our mental life, the function of the cause.

客體化,(假如過去五六年來,你們曾經一直聽過我的演講,)客體化是某件別的東西。為了要在它最重要的時刻強調它,我將會說,我將會說明,跟我剛剛給予的先前的公式,作相反的區別,客體化是有關切割的情愫的相關的東西。準確地說,就是這種切割的情愫,透過它,這個相同的形式主義,邏輯的形式主義,這個術語在康德哲學的意義,這個相同的形式主義,重新加入它的被誤認的影響,在康德的「純粹理性批判」哲學。這一個影響解釋這個形式主義,即使是在康德。我要說,特別是在康德,它始終是從因果律引伸出來,始終被懸置在這個理由,迄今,沒有一種因果推論曾經成功地化簡到這個理由。可是,這個功用是非常重要,這個原因的功用,對於我們精神生活曾經活過的經驗的整個機械構造。

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

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