6.类型VI(患者病理学):这些失败发生在患者的病理学上。提出两种类型的VI型失败:(a)在治疗中重复早期创伤;(b)对一般功能良好的患者的更原始的经验和精神组织的误解。
EMPATHY IN PSYCHOANALYTIC THEORY
精神分析理论中的共情
The concept of empathy has occupied a position of increasing importance in psychoanalytic theory in recent years. Empathy has been viewed from several angles; as one important tool that allows a therapist to know his or her patient, as an impediment to the therapist's neutrality, as an important quality of a caretaker, and as the source of therapeutic interactions. The Glossary of Psy- choanalytic Terms and Concepts of the American Psychoanalytic Association (Moore & Fine, 1971) describes empathy as follows:
近年来,共情概念在精神分析理论中占有越来越重要的地位。共情可以从几个角度来看待:它是使治疗师了解他或她的患者的重要工具,是治疗师中立性的障碍,是照顾者的重要品质,也是治疗互动的源泉。美国精神分析协会的精神分析术语和概念词汇表(Moore & Fine,1971)描述共情如下:
A special mode of perceiving the psychological state of another person. It is an "emotional knowing" of another human being rather than intellectual understanding. To empathize means temporarily to share, to experience the feelings of the other person. One partakes of the quality but not the quantity, the kind but not the degree of the feelings, (p. 43)
感知他人心理状态的一种特殊方式。它是对另一个人的“情感性知晓”,而不是智力的理解。共情就是暂时地分享、体验他人的感受。一个人分享的是品质而不是数量,是感受的种类而不是程度(第43页)。
The concept of empathy has not always been central in the developing theory of psychoanalysis. Freud (1921) considered empathy a major tool lead- ing to the accurate understanding of others, writing that "empathy . . . plays the largest part in our understanding of what is inherently foreign to our ego in other people" (p. 108). However, Freud considered empathy to be an archaic system of communication that had, to a great extent, been replaced by spoken language.
共情概念在精神分析理论的发展中并不总是居于核心地位。弗洛伊德(1921)认为共情是导致准确理解他人的主要工具,他写道“共情…...在我们理解别人内在于我们的自我是陌生的内容时,发挥了最大的作用”(第108页)。然而,弗洛伊德认为共情是一种古老的交流系统,在很大程度上已经被话语所取代。
Indeed, later theorists (e.g., Hartmann, 1927/1964) expressed extreme cau- tion about the use of empathy. Hartmann saw it as entirely unreliable, unscien- tific, and untestable. Reliance on signs, data, and evidence had gained importance in the attempt to establish psychoanalysis as a scientific endeavor. The scientific approach led psychoanalysts to eschew any information gathered through more primary processes. And, reliance on empathy was not only unscientific, it could lead to a compromise of the rule of neutrality by directing undue attention to feelings.
事实上,后来的理论家(例如,哈特曼,1927/1964)对共情的使用表示了极端的谨慎。哈特曼认为它完全不可靠、不科学、不稳定。在将精神分析作为一项科学事业的尝试中,对迹象、数据和证据的依赖已经变得很重要。科学方法使精神分析学家避开了通过更基本的过程收集的任何信息。而且,依赖共情不仅是不科学的,它还可能通过过度关注情感而导致中立原则的让步。
Object relations theory, on the other hand, returned empathy to a more central place in the theory of human development. The recognition of the role of the human environment in infant development and the importance of an attuned primary caretaker was particularly emphasized by Winnicott (1956/ 1975) and more recently by Stern (1985). They attributed pathology to failures in the "facilitating environment," especially failures by the early caretakers to read and respond accurately to the infant's needs. The experience of neglect as well as the experience of impingement from an unattuned environment causes the development of pathology. Stern emphasized the importance of affective attunement between mother and infant. Without this attunement, the infant experiences uncontainable frustration and confusion. Psychotherapy, in this object relations context, seeks to provide an empathic environment in
which the patient's difficulties can be analyzed in safety.
另一方面,客体关系理论将共情回归到人类发展理论的中心位置。Winnicott(1956/1975)和Stern(1985)特别强调了人类环境在婴儿发育中的作用以及协调一致的主要照顾者的重要性。他们把病理学归咎于“促进性环境”的失败,尤其是早期照顾者不能正确阅读和响应婴儿的需要。来自不协调的环境的被忽视的经历和侵犯的经历导致了病理学的发展。斯特恩强调母婴情感调谐的重要性。没有这个调谐,婴儿会经历无法克服的挫折和困惑。心理治疗,在这种客体关系语境中,寻求提供一个共情性环境,在其中可以安全地分析病人的困难。
In more recent times, even the more classical drive theorists adopted a less suspicious stance toward the phenomenon of empathy. Kernberg (1984), for instance, maintained that empathy is actually one important key to sustaining the all important neutrality in the face of a patient's regressive aggression. Although, for Kernberg, empathy does not occupy the central place that it does in self psychology, empathy does serve as the handmaiden of the more essential neutrality.
最近,甚至更经典的驱力理论家对共情现象也采取了不那么怀疑的立场。例如,Kernberg(1984)坚持认为,在面对患者的退行性攻击时,共情实际上是维持所有重要中立性的一个重要关键。虽然,对于Kernberg来说,共情并不像它在自体心理学中那样占据中心位置,但是共情确实辅助了更为基本的中立性。
It is the self psychology of Kohut and his followers that focused most intensely on the nature of empathy, the effects of empathic failures, and the role of empathy in therapy. Kohut's theories of the etiology and therapy of psychopathology most specifically centered around the uses, misuses, and abuses of empathy. According to Kohut (1984), it is in the context of parental empathic failures that psychopathology is born. And it is in the context of optimal frustration (bearable empathic failures by a therapist) that internal structure is built and the maturation of selfobjects occurs.
正是Kohut和他的追随者的自体心理学集中于共情的本质、共情失败的影响,以及共情在治疗中的角色。Kohut关于精神病理的病因学和治疗理论主要集中于共情的使用、误用和滥用。Kohut(1984)认为,心理病理就是在父母共情失败的背景下诞生的。在恰到好处的挫折(治疗师的可忍受的共情失败)的背景下,内部结构被建立,自体主体的成熟发生。
Bacal (1985) extended Kohut's concept of optimal frustration with his notion of optimal responsiveness. According to Bacal, it is not optimal frustra- tion that causes transmuting effects on internal structure but the effort on the part of the therapist to recognize and repair the failure in an act of optimal responsiveness. It is not in the failure but in the remediation that structure is built and that the capacities of the self are enhanced.
Bacal(1985)扩展了Kohut关于恰当好处的挫折概念,提出恰当好处的回应概念。根据Bacal的说法,引起内部结构变化的不是恰当好处的挫折,而是治疗师在恰当好处的回应行为中识别和修复失败的努力。不是在失败中,而是在补救中,结构被建立,自体的能力被增强。
A fundamental assumption of this article is that the task of the psychotherapist is to develop an understanding of the patient's "psychic reality" (Schwaber, 1983). Over the course of therapy, the therapist constructs a constantly changing model of the inner reality of the patient (Greenson, 1960). Mfarguiijs (1984) stated that "therapeutic truth [is] a dialectic, a creation of the relationship itself, a continuous corning into being . . ." (p. 1029). In this dynamic vision of psychic reality, "empathy is not merely resonating with the other, but an act of will and creativity" (p. 1032). This requires that the therapist be perpetually open to a dialectic between what is known at any given moment in therapy and what is not yet known. Closure must be avoided regarding our knowledge of each unique patient. An accurate grasp of the patient's realtiy is what makes it possible to create interventions leading to changes in internal structure for that patient.
本文的一个基本假设是心理治疗师的任务是发展对患者的“心理现实”(Schwaber,1983)的理解。在治疗过程中,治疗师构建一个不断变化的患者内在现实的模型(Greenson,1960)。Mfarguiijs(1984)指出,“治疗性真理是辩证的,是关系本身的创造,是连续地逐渐形成。”...(第1029页)。在这个充满活力的精神现实的视野中,“共情不仅仅是与另一个人共鸣,而是一种意志和创造力的行为”(第1032页)。这就要求治疗师在治疗的任何特定时刻都必须对已知的和未知永远辩证地开放。必须避免关闭关于我们对每个独特患者的认识。准确把握患者的现实就能够创建导致患者内部结构变化的干预措施。
Transmuting opportunities occur in therapy and in supervision when empathy is given a central place as both a means of attending and a source of creative intervention. In order to bring about a truly therapeutic effect, it is essential that the therapist steadfastly witness the patient's reality and carefully and courageously share this understanding in an act of "withness." One potent way this is done is by addressing the reality of empathic failures that occur within the therapeutic encounter.
在治疗和督导中,当共情被赋予一个中心位置,既作为参与的手段,又作为创造性干预的源泉时,就会出现机会的转变。为了达到真正的治疗效果,治疗师必须坚定地见证患者的真实情况,并且谨慎和勇敢地以一个“见证”的行为分享这种理解。一个有力的方法是解决在治疗遭遇中发生的共情失败的现实。
THE CLASSIFICATION OF EMPATHIC FAILURES
共情失败的分类
The following classification is intended to help therapists and supervisors recognize empathic failures and fashion responses that will further the process of therapy.
以下分类旨在帮助治疗师和监督者认识到移情失败和时尚反应,这将进一步的治疗过程。
Type I Failures (Living)
类型I失败(生活)
These inherent empathic failures reside in the circumstances of our lives. Our patients (and, indeed, we ourselves) often feel angry and abused when the bee stings, when the dog bites, when the car will not start or there is no parking place. Certainly the more serious events of our lives such as poor health, the death of a loved one, the numerous losses of living, often leave us feeling injured and unsupported. In the more regressed states of therapy, patients often blame their misfortunes on the therapist. This can precipitate considerable discomfort in the dyad.
这些固有的共情失败存在于我们生活的环境中。当被蜜蜂叮,被狗咬,汽车发动不起来,或者没有停车位时,我们的病人(甚至我们自己)经常感到愤怒和被虐待。当然,我们生活中更严重的事件,如健康状况不佳、亲人去世、生命中的无数丧失,常常使我们感到受伤和得不到支持。在治疗更退行的状态下,患者常常把自己的不幸归咎于治疗师。这会在两人间引起相当大的不适。
One obscuring factor in a Type I failure is that it goes unnoticed because the patient is ashamed (consciously or unconsciously) to let the therapist know his or her infantile feelings or magical wishes. To compound the matter, the therapist may fail to recognize this shame and ignore the potential for such feelings. Indeed, partial but inadequate awareness of infantile feelings in the patient may actually stimulate the therapist to respond defensively to being blamed for life's inherent difficulties.
I型失败的一个掩盖因素是,它之所以没有被注意到是因为患者羞于(有意或无意)让治疗师知道他或她的幼稚感受或神奇愿望。治疗师可能无法认识到这种羞耻感并忽视这种感觉的潜在可能性,这会让事情复杂化。确实,当由于生活固有困难而被指责时,对患者幼稚情感的部分但不充分的认识实际上可能刺激治疗师进行防御性的回应。
One response error will take the form of a correction of the patient's "distortion." This can only increase the shame and drive away the opportunity to examine a shifting piece of transference. In these circumstances, it is impor- tant to acknowledge the patient's feelings and at the same time resist the pull to reassure, sympathize, or take an inadequate gratifying action. "Pseudo kindnesses" with a parallel "pseudo gratitude" can turn the Type I error into a further obscurant of the patient's feelings of injury. The response to a Type I failure requires that the therapist accept the limits of life within himself or herself. To be internally acquainted with and accepting of our own primitive, magical, and often denied convictions that we should be protected from harm because of our virtues is sometimes all that is required to guard against compounding a Type I failure. Grandiose defensiveness leads us to believe that logical explanations or inadequate substitute gratifications can be therapeutic. If intervention is actually required, it rarely goes beyond an interested acknowledgement of whatever feelings have been aroused, and a conveying of the message that all feelings—however unreasonable they may seem—are valued in therapy.
一个错误回应的形式是去纠正病人的“歪曲”。这只会增加羞耻感并剥夺了对一个变化中的移情片段进行检查的机会。在这种情况下,必须承认病人的感受,同时抵制安抚、同情或采取不适当的满足行动的诱惑。”“伪善”和“伪感激”可以把I型错误变成对患者受伤感觉的进一步掩盖。对I型失败的回应要求治疗师接受自己的生活局限。熟悉和接受我们自己的原始、神奇、经常被否定的信念(因为我们的美德我们应该受到保护、免受伤害的信念),有时候这些就是防止加剧I型失败所需要的全部。夸大防御使我们相信逻辑上的解释或者不适当的替代性满足是可以有治疗性的。如果确实需要干预,也顶多是有兴趣地承认已经唤起的任何情感,以及传达信息:所有情感——无论它们看起来多么不合理——在治疗中都是有价值。