The manner in which our patients bring forward their associations during the work of analysis gives us an opportunity for making some interesting observations. ‘Now you’ll think I mean to say something insulting, but really I’ve no such intention.’ we realize that this is a rejection, by projection, of an idea that has just come up. Or: ‘You ask who this person in the dream can be. It’s not my mother.’ We emend this to:‘So it is his mother.’ In our interpretation, we take the liberty of disregarding the negation and of picking out the subject-matter alone of the association. It is as though the patient had said: ‘It’s true that my mother came into my mind as I thought of this person, but I don’t feel inclined to le tthe association count.’
病人在分析工作中提供的其联想方式给我们带来了一些有趣的观察机会。“现在你会认为我想说一些侮辱的事情,但事实上我没有那样的意图。”我们发觉这是一种拒绝(rejection),是一种对刚才冒出来的想法的投射。或者:“你问谁可能是梦中的那个人。它不会是我母亲”我们对这进行修订:“所以那是他的母亲。”在我们的解释中,我们可以“冒昧地”忽略否认并且单独地挑出和主题有关的内容。这好像病人曾经说过“当我考虑这个人物时我母亲确实进入到我的头脑中,但是我觉得这不算数。”
There is a very convenient methodby which we can sometimes obtain a piece of information we want aboutunconscious repressed material. ‘What’, we ask, ‘would you consider the mostunlikely imaginable thing in that situation? What do you think was furthest fromyour mind at that time?’ If the patient falls into the trap and says what hethinks is most incredible, he almost always makes the right admission. A neatcounterpart to this experiment is often met with in an obsessional neurotic whohas already been initiated into the meaning of his symptoms. ‘I’ve got a newobsessive idea,’ he says, ‘and it occurred to me at once that it might mean so and so. But no; that can’t betrue, or it couldn’t have occurred to me.’ What he is repudiating, on groundspicked up from his treatment, is, of course, the correct meaning of theobsessive idea.
无意识受压抑材料的一些信息。我们问道,“你认为在那种情景中最不可能想象的是什么?你觉得那时自己最不可能想到的是什么?”如果病人掉入陷阱并且说他认为最难以置信的是什么,他几乎总是做正确的坦白。与此类似情况是一个已经知道自己症状意义的强迫症患者,他说,我有了一个新的强迫观念,我会马上想到它可能意味如此如此。但不是,那不能是正确的,我不可能会想到这的。从他的治疗基础上我们知道他正在拒绝的,当然是强迫观念的正确意义。
这是一个非常方便的方法,(通过这种方法)我们能够不时的获得一些我们想要的关于Thus the content of a repressedimage or idea can make its way into consciousness, on condition that it isnegated. Negation is a way of taking cognizance of what is repressed; indeed itis already a lifting of the repression, though not, of course, an acceptance ofwhat is repressed. We can see how in this the intellectual function isseparated from the affective process. With the help of negation only oneconsequence of the process of repression is undone - the fact, namely, of theideational content of what is repressed not reaching consciousness. The outcomeof this is a kind of intellectual acceptance of the repressed, while at thesame time what is essential to the repression persists.【1】 In the course ofanalytic work we often produce a further, very important and somewhat strangevariant of this situation. We succeed in conquering the negation as well, andin bringing about a full intellectual acceptance of the repressed; but therepressive process itself is not yet removed by this.
情感过程相分离的。在否认的帮助下,压抑过程的结果只有一个没有完成——也就是说,使被压抑的观念内容没有达到意识(这点没有完成)。这种结果导致一种理智上的可以对压抑接受,但与此同时什么压抑的核心依然在。在分析工作中关于压抑,我们经常发现一个更加重要,却也是以上所说的情境的变种的奇怪情况。我们也成功战胜否认,成功地使病人理智上接受受压抑的内容,但是压抑过程本身并没有通过这样而被移除。
因此,受压抑的图像或想法能够进入意识层面的条件是它被否认了。通过否认,我们认识到什么受到了压抑;否定是对受压抑之物的发现,但不意味着对其的接纳。在这个里面,我们可以看到智力功能(intellectual function)是如何和Since to affirm or negate thecontent of thoughts is the task of the function of intellectual judgement, whatwe have just been saying has led us to the psychological origin of thatfunction. To negate something in a judgement is, at bottom, to say: ‘This issomething which I should prefer to repress.’ A negative judgement is theintellectual substitute for repression; its ‘no’ is the hall-mark ofrepression, a certificate of origin like, let us say, ‘Made in Germany’. Withthe help of the symbol of negation, thinking frees itself from the restrictionsof repression and enriches itself with material that is indispensable for itsproper functioning.
由于对思维内容进行肯定和否定的判断是智力的一项功能,我们已经谈及的这些将我们导向这种功能的心理起源。从根本上说,在一个判断中否认一些事情,实际上是在说:“这是我愿意压抑的。”一个否定(负性的)的判断是压抑的替代物;它的“不”不是压抑的品质证明,像一个证明的起源,就像我们说“德国制造”。在否认的帮助下,思维将自己从压抑的限制中解脱出来,并且丰富自己,从而运转正常。
The function of judgement isconcerned in the main with two sorts of decisions. It affirms or disaffirms thepossession by a thing of a particular attribute; and it asserts or disputesthat a presentation has an existence in reality. The attribute to be decidedabout may originally have been good or bad, useful or harmful. Expressed in thelanguage of the oldest - the oral - instinctual impulses, the judgement is: ‘Ishould like to eat this’, or ‘I should like to spit it out’; and, put moregenerally: ‘I should like to take this into myself and to keep that out.’ Thatis to say: ‘It shall be inside me’ or ‘it shall be outside me’. As I have shownelsewhere, the original pleasure-ego wants to introject into itself everythingthat is good and to eject from itself everything that is bad. What is bad, whatis alien to the ego and what is external are, to begin with, identical.【2】
自我(pleasure-ego)想吸取每件好的事情到它自身,同时驱逐每一件不好的事情。坏的,与自我孤立的,以及外部的,这些最开始都是一个意思。
判断的功能主要和两种决定有关。(其中的一种)通过某件事物的某种独特属性来肯定或者否定对该事物的占有;(另一种)断言或争议一种呈现(presentation,主观的)在现实中是否存在。(It affirms ordisaffirms the possession by a thing of a particular attribute; and it assertsor disputes that a presentation has an existence in reality.)用以做决定的属性可能从本质上来说就有好有坏,有用或者有害。用口欲期的本能冲动的语言来说:我应该喜欢吃这个,或者我应该吐出来那个;更普遍地讲,我应该喜欢把这些带进我自己,把那些留在外面。也就是说,某些将在我里面,另一些将在我外面。正如我在其他地方已经展现,最初的快乐The other sort of decision madeby the function of judgement - as to the real existence of something of whichthere is a presentation (reality-testing) - is a concern of the definitivereality-ego, which develops out of the initial pleasure-ego. It is now nolonger a question of whether what has been perceived (a thing) shall be takeninto the ego or not, but of whether something which is in the ego as a presentationcan be rediscovered in perception (reality) as well. It is, we see, once more aquestion of external and internal. What is unreal, merely a presentation andsubjective, is only internal; what is real is also there outside. In this stageof development regard for the pleasure principle has been set aside.
通过智力功能做出的另外一种决定——呈现的事物是否真实存在——是和有限的现实自我(the definitive reality-ego)有关的,这现实自我发展自快乐自我。现在的问题不是是否把感知到的某物吸收进自我,而是在自我中呈现的某物能否重新在现实中得到感知。我们看到,这再次是一个内在和外在的问题。不真实,仅仅是呈现和主观的,是内在的;真实的同时也是外在的。在这个发展阶段,快乐原则已经被放置一边。