Anxiety 251 Jacques Lacan

Anxiety 251

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
5.6.63 XXI 247
Seminar 21: Wednesday 5 June 1963

And we rediscover here my instrument of the other day, the shofar of the synagogue. What gives its meaning to this possibility that for an instant it can be entirely musical – is this elementary fifth even music, this deviation of a fifth in it? – that it can be a substitute for the word, by powerfully wrenching our ear away from all its customary harmonies.

我們在此重新發現我前天的工具,猶太教堂的羊角號。它有可能有一陣子完全是音樂,然後被賦予它的意義,難道這是這個基本的均勻音樂第五分譜的間隔,第五音譜的這個偏離?它有時是這個文字的一個代替品,強而有力地擰緊我們的耳朵,避開它的習慣性的和諧。

It models the locus of our anxiety, but, let us note, only after the desire of the Other has taken the form of a commandment. That is why it can play its eminent function of giving to anxiety its resolution, whether it is called guilt or pardon, and which is precisely the introduction of a different order. The fact that desire is a lack is fundamental here, we will say that it is its “primordial fault”, fault in the sense that something is lacking (fait defaut).

它模擬我們焦慮的軌跡。但是讓我們注意到,只有在大它者的欲望形成一個命令的形式之後。那就是為什麼它能夠扮演它的傑出的功用,給予焦慮它的解決方法。無論它被稱為罪惡感,或是寬恕。這確實是一個不同秩序的介紹。欲望是一個欠缺這個事實,在此是基本的。我們將會說,這是它的「原始的錯誤」。這個錯誤的意義是:某件東西是欠缺的。

Change the meaning of this fault by giving it a content
in the articulation of what? Let us leave it in suspense. And
this is what explains the birth of guilt and its relationship to anxiety.

改變這個欠缺的意義,以賦予它一個內容,在什麼的表達上?讓我們將它留置在懸疑當中。這就是為什麼罪惡感的誕生,以及它跟焦慮的關係。

In order to know what can be made of it, it is necessary for me to lead you into a field which is not that of this year, but which we must engage a little with here. I said that I did not know what, in the shofar, let us say the clamour of guilt, is articulated from the Other who covers anxiety.

為了要知道什麼能夠被用來解釋它,我需要引導你們到一個領域,並不是今年的領域。但是我們必須在此稍微用心一下。我說,我並不知道是什麼,在羊角號裏,讓我們說,會有罪惡感的這種疾呼被表達出來,從涵蓋焦慮的大它者那裏。

If our formula is correct, something like the desire of the Other must be involved in it.

假如我們的公式是正確的,某件像是大它者的欲望一定牽涉在裏面。

I will give myself three more minutes to introduce something
which prepares the way and next time we will be able to take our next step, namely to tell you that what is here most favourably prepared to be illuminated reciprocally, is the notion of (12) sacrifice.

我將再給予我自己三分鐘來介紹某件東西,作為鋪路。這樣下一次我們將能夠採取我們的下一步。換句話說,告訴你們,在此最有利的準備的互相啟明,就是犧牲奉獻的觀念。

Many other people besides me have tried to tackle what is
involved in sacrifice. I will tell you – we are short of time – briefly, that sacrifice is destined, not at all to be an offering or a gift which spreads itself into a quite different dimension, but to be the capture of the Other as such in the network of desire.

除了我之外,許多其他的人曾經設法克服犧牲奉獻所牽涉到的問題。我將告訴你們,(時間快不夠了,)簡短地說,犧牲奉獻根本就不是註定是一種貢物,或是禮物,擴散自己到一個完全不同的向度,而是被大它者本身的捕捉,在欲望的網路裏。

The matter should already be perceptible, namely what it is
reduced to for us on the ethical plane. It is a common
experience that we do not live our lives, whoever we are, without ceaselessly offering to some unknown divinity or other the sacrifice of some little mutilation that we impose on ourselves, validly or not, in the field of our desires
Not all the underpinnings of the operation are visible.

這件事情應該已經被感覺到,換句話說,對於我們而言,它被化簡到倫理的層次。這是一個共同的經驗:無論我們是誰,每當我們過著我們的生活,我們就會不停地提供某種小小的割捨的犧牲奉獻,給某種無名的神祗。這些割捨,我們賦加在我們自己之上,無論是有效或無效,在我們欲望的這個領域。這種運作的基礎,並不是全部都那麼清楚可見。

That it is a matter of something which refers to o as pole of our desire is not in doubt. But it will be necessary, the next time, for me to show you that something more is necessary, and specifically – I hope that at this meeting I will have a large convent of obsessionals – and specifically that this o is something already consecrated, which is something that cannot be conceived of except by taking up again in its original form what is involved in sacrifice.

無可置疑的,這個問題是提到客體,作為我們的欲望的極端。下一次,我會有需要跟你們顯示,還有某件東西是必需的。明確地說,我希望在這個演講會中,我將會有許多受到情感困擾的未婚女士的聽眾。明確地說,這個客體是某件已經被奉為犧性奉獻的東西。這個某件東西無法被感覺到,除了再一次將犧牲奉獻牽涉到內涵,從事它的原初的形式。

We no doubt have for our part, lost our gods in the great fair of civilisation, but a rather prolonged time at the origin of all peoples shows that there is linked into them from the beginning like real persons, not omnipotent gods, but gods powerful where they were. The whole question was to know whether these gods desired something. Sacrifice consisted in behaving as if they desired like us: therefore o has the same structure. That does not mean that they are going to eat what is sacrificed to them, nor even that it can be of any use to them; but the important thing is that they desire it and, I would say further, that this does not provoke anxiety in them.

無可置疑的,就我們而言,在文明的大市集,我們已經失去我們的諸神。但是在各個民族的起源,有一段相當漫長的時間,顯示出來,從一開始,就像我們人們一樣,跟它們息息相關的,並不是無所不能的神祗,而是強而有力的神祗,在他們所在地地方。整個的問題是要知道,是否這些神祗欲望某件東西。犧性奉獻在於:神祗的行為好像他們像我們人類一樣擁有欲望

For there is something else that up to the present no one, I believe, has resolved in a satisfactory fashion: the victims
always had to be without stain. Now remember what I told you
about the stain at the level of the specular field: with the
stain there appears, there is prepared the possibility of the
resurgence, in the field of desire, of what is hidden behind,
namely in this case this eye whose relationship with this field
must necessarily be elided in order that desire can remain there with this ubiquitous, even vaqabond possibility, which in any case allows it to escape from anxiety.

但是還有某件其他的東西,一直到現在,我相信沒有人曾經以令人滿意的方式解決:受害者總是必須沒有污點。現在請記住我所告訴你們的,關於這個污點,處於魅影領域的這個層次:隨著這個污點而來,就是隱藏在背後的內涵,復活再現的可能性的準備,在欲望的這個領域。換句話說,在這個情形,這個眼睛跟這個領域的關係,必須要被省略,這樣欲望才會始終在那裏,可能無所不在,也可能到處飄泊。無論如何,這個可能使欲望能夠從焦慮逃避出來。

To tame the god in the snare of desire is essential, and not to awaken anxiety.

我們需要馴服掉落在欲望陷阱裏的神祗,但是不要喚醒焦慮。

Time forces me to end. You will see that, however lyrical this
last diversion may appear to you, it will serve us as a guide in the much more day-to-day realities of our experience.

由於時間關係,我不得不結束。你們將會看出,無論這個最後的偏離多麼的抒情,它將跟我們充當一個引導,在我們精神分析經驗的日常現實界中。

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

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