‌‌‌‌　　英：obsessional neurosis; 法：nevrose obsessionnelle; 德：Zwangsneurose

‌‌‌‌　　强迫型神经症作为一种特定的诊断范畴，是由弗洛伊德在1894年最早将其孤立出来的。通过这么做，弗洛伊德便把那些很早以前就已有描述但一直被联系于各种不同诊断范畴的一系列症状在同一种情况下聚合了起来 (Laplanche and Pontalis, 1967:281-2)。这些症状包括强迫观念（那些反复出现的念头）、不可抑制地执行那些看似荒谬并且/或者对主体而言是令人憎恶的行动的冲动，以及各种“仪式”(那些强制性重复的行动，诸如检查与洗手等)。虽然拉康同样把这些症状看作强迫型神经症的典型，但是他也指出强迫型神经症指的并非一套症状的集合，而是一种潜在的结构 (STRUCTURE): 此种结构可能会抑或可能不会在与之相联系的那些典型症状中表现出来。因而，主体可能并未充分展现出任何典型的强迫症症状，却仍然会被一位拉康派分析家诊断为强迫型神经症患者。

‌‌‌‌　　拉康遵循弗洛伊德的观点，将强迫型神经症归类为神经症 (NEUROSIS)的主要形式之一。在1956年，拉康发展出这样一种思想，认为强迫型神经症如同癔症 (HYSTERIA)一样（弗洛伊德曾说癔症是一种“方言”），在本质上也是存在 (being)向主体提出的一个问题 (S3,174)。那一构成强迫型神经症的问题即涉及某人存在 (existence)的偶然性，这一有关死亡 (DEATH)的问题可以被表述为“生存抑或毁灭？”“我是死了还是活着？”或者“我为何而存在？”(S3,179-80)。强迫症患者的回答便是狂热地工作以证明其存在 (existence)的合理性（这一点也证实了强迫症患者所感受到的罪疚感的特别负担），强迫症患者之所以会执行某种强迫性的仪式，便是因为他觉得这样将能够使他逃离大他者中的缺失，即对于大他者的阉割，这一点往往会在幻想中被表现为某种可怕的灾难。例如，在弗洛伊德的一例强迫型神经症患者 (弗洛伊德将其昵称为“鼠人”)的个案中，病人就发展出了各种精心设计的仪式，他担心一种可怕的惩罚会被施加在其父亲或是其心上人的身上，于是便执行这些仪式来抵御此种恐惧 (Freud, 1909d)。这些仪式，无论在其形式上还是内容上，皆导致弗洛伊德得出了强迫型神经症的结构与宗教的结构之间的相似之处，拉康也同样注意到了这些相似之处

‌‌‌‌　　癔症的问题涉及主体的性别位置 (即“我是男人还是女人？”)，然而强迫型神经症患者则拒不接受这一问题，他同时拒绝两种性别，既不称呼自己为男性，也不称呼自己为女性：“强迫症患者恰恰既不是一者【性别】也不是另一者一我们也可以说，他同时两者皆是。”(S3,249)

‌‌‌‌　　拉康同样注意到了强迫型神经症患者有关存在 (existence)与死亡的问题何以会影响到他对时间的态度。此种态度可以是在等待死亡之时的永久犹豫与拖延 (E, 99), 又或者是因为自己已然死去而把自己看作不朽的 (S3,180).

‌‌‌‌　　拉康对其加以评论的强迫型神经症的其他特征即罪疚感，以及与肛欲的密切关联。就后者而言，拉康评论到，强迫型神经症患者不但会将其粪便转化为礼物并将其礼物转化为粪便，而且还会将他自己也转化为粪便 (S8,243)。

‌‌‌‌　　(nevrose obsessionnelle) Obsessional neurosis was first isolated as a specific diagnosticcategory by Freud in 1894. In doing so, Freud grouped together as one condition a seriesof symptoms which had been described long before but which had been linked with avariety of different diagnostic categories (Laplanche and Pontalis, 1967:281-2). Thesesymptoms include obsessions (recurrent ideas), impulses to perform actions which seemabsurd and/or abhorrent to the subject,and'rituals' (compulsively repeated actions suchas checking or washing). While Lacan also sees these symptoms as typical of obsessionalneurosis, he argues that obsessional neurosis designates not a set of symptoms but anunderlying STRUCTURE which may or may not manifest itself in the symptomstypically associated with it. Thus the subject may well exhibit none of the typicalobsessional symptoms and yet still be diagnosed as an obsessional neurotic by a Lacaniananalyst.

‌‌‌‌　　Following Freud, Lacan classes obsessional neurosis as one of the main forms ofNEUROSIS. In 1956, Lacan develops the idea that, like HYSTERIA (of which Freudsaid it is a'dialect'), obsessional neurosis is essentially a question which being poses forthe subject (S3,174). The question which constitutes obsessional neurosis concerns thecontingency of one's existence, the question about DEATH, which may be phrased To beor not to be?','Am I dead or alive?', or 'Why do I exist?' (S3,179-80). The response ofthe obsessional is to work feverishly to justify his existence (which also testifies to thespecial burden of guilt felt by the obsessional); the obsessional performs somecompulsive ritual because he thinks that this will enable him to escape the lack in the Other, the castration of the Other, which is often represented in fantasy as some terribledisaster. For example, in the case of one of Freud's obsessional neurotic patients, whom Freud nicknamed the Rat Man, the patient had developed elaborate rituals which he performed to ward off the fear of a terrible punishment being inflicted on his father or onhis beloved (Freud, 1909d). These rituals, both in their form and content, led Freud todraw parallels between the structure of obsessional neurosis and the structure of religion, parallels which Lacan also notes.

‌‌‌‌　　Whereas the hysterical question concerns the subject's sexual position ('Am I a manor a woman?'), the obsessional neurotic repudiates this question, refusing both sexes, calling himself neither male nor female: The obsessional is precisely neither one [sex]nor the other-one may also say that he is both at once' (S3,249).

‌‌‌‌　　Lacan also draws attention to the way that the obsessional neurotic's question aboutexistence and death has consequences for his attitude to time. This attitude can be one ofperpetual hesitation and procrastination while waiting for death (E, 99), or of consideringoneself immortal because one is already dead (S3,180).

‌‌‌‌　　Other features of obsessional neurosis which Lacan comments on are the sense ofguilt, and the close connection with anal erotism. In respect of the latter, Lacan remarksthat the obsessional neurotic does not only transform his shit into gifts and his gifts intoshit, but also transforms himself into shit (S8,243).