Anxiety 252 Jacques Lacan

Anxiety 252

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

12.6.63 XXII 258
Seminar 22: Wednesday 12 June 1963

Anxiety lies in this fundamental relationship that the subject is in with what I have called up to now the desire of the Other.

焦慮就在於這個基本的關係,生命的主體跟我迄今所謂的大它者的欲望,相處的關係。

Analysis has, has always had and keeps as its object the
discovery of a desire. It is – you will admit – for some
structural reasons that I am led, this year, to disengage, to bring into function as such in a circumscribed, articulated way, and this just as much by what we could call an algebraic
definition, as by an articulation in which the function appears in a sort of gap, of residue of the signifying function as such; but I also did it piece by piece, this is the path that I will take today.

精神分析學總是擁有並且保持一個欲望的發現,作為它的客體。因為結構上的理由,我今年被導向去中斷,去運作這樣一個欲望的功用,以一種被限定,被表達的方式。我同樣是以我們所謂的代數的定義,如同我作為表達。在這種表達裏,功用以一種差距,一種意符化本身的功用的殘渣出現。但是我也按部就班地前進。這就是我今天要採取得途徑。

In every advance, in every becoming of this o as such, anxiety
appears precisely in function of its relationship to the desire of the Other. But what is its relationship to the desire of the subject?

在每一步前進中,在這個客體本身的形成中,焦慮確實會出現,以它跟大它者的欲望的關係的功用。但是它跟生命的主體的關係是什麼呢?

It is absolutely situatable in the form that I already
advanced at the appropriate time: o is not the object of desire,
the one that we search to reveal in analysis, it is its cause.
This feature is essential; for if anxiety marks the dependency of every constitution of the subject – his dependency on the Other – the desire of the subject is thus found appended to this relationship through the mediation of the first, antecedent constitution of o.

這絕對是可以找出位置的,以我提出的形式,在適當的時刻:這個客體並不是欲望的客體,我們設法在精神分析經驗中顯示的這個客體,它是它的原因。這個特徵非常重要,因為假如焦慮標示著生命的主體形成的依賴,他依賴大它者。生命主體的欲望因此被發現是附屬於這個關係,透過客體的組成之前的先決條件。

This is the interest that pushes me to remind you how this
presence of o as cause of desire announces itself. From the
first data of analytic research, it announces itself in a more or less veiled fashion precisely in the function of the cause.

就是這個興趣逼迫著我提醒你們,客體的這個存在,作為欲望的原因,它宣告它自己。從精神分析學的研究的第一批資料,客體就宣告它自己,以一種若隱若現的方式,確實就是在這個原因的功用裏。

This function can be mapped out in the data of our field, the one in which research engages, namely the field of the symptom. In every symptom, in so far as a term of this name is what interests us, this dimension that I am going to try to bring into play today before you manifests itself.

這個功用能夠在我們精神分析領域的資料裏,被描繪出來。我們的研究所從事的這個資料,換句話說,在病徵的領域裏。在每一個病徵裏,這個名字的一個術語,就是我們感到興趣的東西。今天,我在你們面前正在設法運作的這個向度,它展示了它自己。

To make you sense it, I will start from a symptom which it is not for nothing has – as you will see after the event – this exemplary function, namely the symptom of the obsessional. But – I am indicating it right away – if I put it forward, it is because it allows us once again to go into this mapping out of the function of o, in so far as it unveils itself functioning in the first givens of the symptom in the dimension of the cause.

為了讓你們理解它,我將從一個病徵開始。這個病徵具有這個典範的功用,不是沒有道理的,換句話說,感情偏執狂的病徵。(容我立刻指出它),假如我提出它,那是因為它讓我們能夠再一次探討,客體的功用的這個描繪的位置。它以原因的向度,揭露它自己,作為病徵的第一批表徵的功用。

(2) What does the obsessional present to us in the pathognomic
form of his position? The obsession or the compulsion,
articulated or not as a motivation in his inner language: “Do
this or that; check whether the door is closed or not, whether
the tap is on”. As we will see later perhaps, it is the symptom
which takes in its most exemplary form, implies as I might say, that not following the line awakens anxiety. It is this which brings it about that the symptom, I would say, indicates in its very phenomenon that we are at the most favourable level to link the position of o as much to the relationships of anxiety as to the relationships of desire.

這個情感偏執狂,在他的立場的病理的形式,給我們呈現出什麼?這個強迫性地情感的偏執,無論有無被表達,作為他的內在語言的一個動機:「要做這個,或是那個!檢查一下是否門有沒有關好,是否水龍頭一直開著。」或許我們以後會看到,這個病徵採取它最為典範的形式,我不妨說,它暗示著,若是不按照這條途徑前進,就會喚醒焦慮。就是這個導致焦慮,容我這樣說,這個病徵以它自己的現象指示著,我們處於最有利的層次,來連接客體的立場,一方面跟焦慮的關係,另一方面,又是跟欲望的關係。

Anxiety,in fact, appears – because desire, at the beginning,
historically before Freudian research, before the analysis of our praxis, is hidden, and we know the trouble we have to unmask it, if we ever do unmask it!

事實上,焦慮出現。因為剛開始時,在佛洛伊德研究之前的歷史,在我們的現實界有精神分析學之前,欲望是隱藏不見。我們知道這個麻煩,我們必須要揭發它,假如我們曾經揭發過它的話。

But here there deserves to be highlighted this datum of our
experience which appears from the very first observations of
Freud and which, I would say, constitutes, even if it has not
been situated as such, perhaps the most essential step in the
advance into obsessional neurosis, it is that Freud, and we
ourselves every day have recognised, can recognise this fact that the analytic procedure does not begin from the enunciation of the symptom as I have just described it to you, namely according to its classical form, the one which had already been defined much earlier, the compulsion with the anxious struggle which accompanies it, but in the recognition of the following: the fact is that it functions like that.

但是在此,我們精神分析經驗的這個資料應該值得被強調。我們精神分析經驗的出現,是因為佛洛伊德首先從事這種觀察,我不妨這樣說,它並且形成最基本的一個步驟,朝向探討情感偏執狂的神經質患者,即使它並沒有被這樣定位。佛洛伊德能夠體認出這個事實,如同我們自己每一天都會體認出,精神分析的程式,並不是開始於這個病徵的表明,如同我剛剛跟你們描述過它。換句話說,依照它的古典的形式,早先已經被定義的形式,伴隨它而來的焦慮的掙扎的強迫症。但是在以下的體認當中:事實上,它充當類似的功用。

This recognition is not an effect detached from the functioning of this symptom, it is not epiphenomenally that the subject has to perceive that it functions like that.

這個體認,並不是跟這個病徵的功用,隔離的一種影響。這並不一種附帶現象,當生命的主體必須要感覺到,它充當類似的功用。

The symptom is only constituted when the subject becomes aware of it; because we know from experience that there are forms of obsessional behaviour in which the subject, not only has not noticed his obsessions, but has not even constituted them as such.

只有當生命的主體知道這個病徵,病徵才會被形成。因為我們從精神分析經驗中知道,情感偏執狂的行為有好幾種形式。在這些行為的形式裏,生命的主體不但沒有注意到他自己有偏執的情感,而且甚至沒有形成偏執情感的內涵。

And the first step, in this case, of the analysis – the
passages of Freud on this point are celebrated – is that the
symptom is constituted in its classical form. Without this,
there is no means of getting out of it and not simply because
there is no way of speaking about it, but because there is no way of catching it by the ear. What is this ear in question?

在這種情況,精神分析的第一步驟,(對於這一點,佛洛伊德的描述是眾所周知的):病徵以它的古典的形式被形成。假如沒有這個描述,我們就沒有辦法擺脫它,不僅僅是因為我們沒有辦法談論它,而且因為我們沒有辦法跟它提綱攜領。這個受到質疑的要領是什麼呢?

It is this something of the symptom that we can say is unassimilated by the subject.

我們能夠說,病徵的這個某件東西,並沒有被生命的主體所吸收。

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: