雅克·拉康与弗洛伊德的精神分析实践
作者: Dany Nobus 丹尼·诺布斯 / 22289次阅读 时间: 2017年11月14日
来源: 雄伯译
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PSYCHOTIC TRANSFERENCE 精神病移情

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Whilst according a central diagnostic significance to the language disturbances in psychosis, Lacan was eager to emphasize that psychosis is not ‘a pure and simple fact of language’ (Lacan 1993[1955–56]:61). The foreclosure of the Name-of-the-Father does not only affect the individual’s speech, but also influences his sexual identity and relationships with others.

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M R-o]'}0@Up0虽然拉康给予精神病的语言困扰,一个中心的诊断意义,他很渴望强调,精神病并不是“纯粹而简的语言的事实”。以父之名的除权弃绝并不仅影响个人的言词,而且影响他的性的认同与跟别人的关系。心理学空间4{~$d#Q1tUm2iA

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Lacan was of the view that the function of the father—the cornerstone of the symbolic order—overwrites a human being’s natural status of ‘sexuation’, and introduces her into a set of norms dictating what it is to be masculine or feminine and defining what men and women should do if they want to be perceived as belonging to a particular gender (Lacan 1995a[1964]:276).

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拉康的观点是,父亲的功能—作为象征秩序的基石—复写一个人的性化的自然地位。并且介绍她进入一套命名。这套命名指示成为男性或成为女性是什么样子,并且定义男人与女人应该做什么,假如他们想要被感知,作为是属于特殊的性别。

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^^-Mf"t9DQ2M0The principle of this symbolic sexual order is the symbolic phallus (F), which represents the mark of difference between the signifiers, including those of masculinity and femininity. When the paternal function is foreclosed the phallus does not establish itself within the symbolic order, which induces a peculiar ‘blending’ of the signifiers (dubbed ‘holophrase’ by Lacan) and which also blurs the culturally installed differences between masculinity and femininity.17 In psychosis the symbolic pegs of sexual identity do not hold, through which masculinity and femininity start to melt into one another.

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0JwItGV0象征的性的秩序的原则就是象征的阳具。象征的阳具代表这些能指之间的差异的标记,包括男性与女性的那些差异。当父亲的功能被除权弃绝,阳具并没有建立它自己,在象征的秩序里。这导致这些能指的特殊的“混合”(被拉康命名为“单词语”)。它也模糊了被文化安置的差异,男性与女性之间的差异)。在精神病,性的认同的象征的塞子挡住,因为这样,男性与女性开始互相融合一块。心理学空间A6g#VK y9Td*^k3Q

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Schreber was for instance convinced that his body was being emasculated in view of his final transformation into a woman who, after having been inseminated by the divine agencies, would beget a new human race.18 In a sense, Schreber’ s conviction does not exemplify the psychotic collapse of sexual differences as such, because it is already part and parcel of his attempt to introduce a certain order, albeit a delusional one, into his chaotic experiences.19 However, it does indicate to what extent he did not assume a shared sociocultural system of distinct sexual identities, succumbing to a sexual matrix in which the boundaries between the categories have become very hazy.

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譬如,许瑞伯相信,他的身体正在变得柔弱,因为他最后转化成为女人。经过神性的代理者的授精之后,这位女人将会生下一个新的人类的品质。许瑞伯的相信并没有替性的差异本身的精神病的崩塌,作为典范。因为它已经是他的企图的部分与包裹,企图要介绍某个秩序,虽然是幻觉的秩序,介绍进入他的混乱的经验里。可是,它确实指示他并没有担负起共享的社会与文化的系统,对于不同的性的认同。它屈从于性的基座。在这个基座里,范畴之间的边界已经变得模糊。

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With regard to the psychotic’s relationships with others, Lacan drew attention to the fact that the exclusion of the Other ushers the individual into strange entanglements with others, which are continuously pervaded by rivalry and competition. The divine agencies invade Schreber’s body and mind as much as he invades their own substance, which indicates that his relationship with his tormentors is marked by continuous rivalry.心理学空间w2Rbv:P8T^!n

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关于精神病跟别人的关系,拉康注意到这个事实:大他者的排斥引导个人进入跟别人的奇异的纠缠。这些纠缠继续受到敌意与競争的瀰漫。神性的代理者侵入许瑞伯的身体与心灵。如同他侵人他们自己的物质。这指示著,他跟他的折磨者的关系,被继续的敌意标记。

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Although Schreber has to comply with the divine bye-laws, the gods bear witness to an incredible stupidity, through which their existence depends as much on him as his existence depends on them. Schreber has a mirror relationship with his world and his own bodily disintegration is reflected in the fragmentation of the divine bodies (Lacan 1993[1955– 56]:97–101). It is as if Schreber’s persecutors were but the virtual images of himself; figures that would not have existed without him, but whose presence he was unable to plumb and control.

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6eND9wE0虽然许瑞伯必须同意神性的章程,众神见证一个匪夷所思的愚蠢。由于这种愚蠢,他们的存在同样依靠他,如同他的存在依靠他们。许瑞伯跟他的世界拥有一个镜像的关系。他自己的身体的瓦解被反映在神性的身体的碎片化。好像许瑞伯的迫害者仅是他自己的虚拟的意象,假如没有他,本来不会存在的人物,但是他们的存在,他不能够探索与控制。

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This strictly imaginary relationship with others seriously affects the psychotic’s position within the transference, which Freud (1916– 17a [1915–17]:431–447) defined as the patient’s emotional tie (Gefuhlsbindung) with the analyst. Unlike Freud, Lacan did not rule out the psychotic’s ability to develop a transference relationship with the analyst, yet he distinguished this ‘psychotic transference’ from the neurotic type, whereby he followed two separate directions.

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跟别人的严格的想像的关系,严重地影响精神病的立场,在移情之内。弗洛伊德定义移情,作为是跟精神分析家的情感的关系。不像弗洛伊德,拉康并没有排除精神病者的能力,跟他的精神分析家发展移情的关系。可是,他区别这个‘精神病的移情“,跟神经症的移情的不同。从这里,他遵循两个不同的方向。

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|+|N#g5M6U'U?w0 The first one was put into effect during the early 1950s, in the context of his construction of the ‘L-schema’ as a dynamic model of the analytic process.20 During this period Lacan distinguished between a symbolic and an imaginary form of transference, the former being the efficacious, beneficial type and the latter merely functioning as an obstacle (Lacan 1988b[1953–54]:109).

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在1950年代,第一个方向被付诸实践。在建构“L-基模“,作为是精神分析过程的动态的模式的内文里。在这个时期,拉康区别象征与想像的移情的形式的差异。前者是有效的,有利益的种类。后者则仅是充当这个功能,作为阻碍的功能。心理学空间(zp!@*S#@:r{'l

7c O9X|ml;H0Symbolic transference presupposes that the patient’s speech addresses itself to both the other and the Other, which implies that the way in which somebody approaches the analyst and speaks about himself involves a degree of ignorance (the Other as unknown). At the end of Seminar I Lacan even went so far as to say that ignorance is an essential condition for (symbolic) transference to occur:

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象征的移情预先假设,病人的言说针他者与大他者言谈。这暗示着这个途径,某个人接近精神分析家并且言谈关于他自己的途径。这牵涉的某个程度的无知,(大他者作为是没有被认识)。在第一研讨班的结束,拉康甚至过分到说出:无知是让移情发生的基本条件。

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[I]f the subject commits himself to searching after truth as such, it is because he places himself in the dimension of ignorance—it doesn’t matter whether he knows it or not. That is one of the elements making up what analysts call ‘readiness to the transference’. There is a readiness to the transference in the patient solely by virtue of his placing himself in the position of acknowledging himself in speech, and searching out his truth to the end, the end which is there in the analyst.心理学空间 Xk'p:|JG

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假如主体专注于寻找真理的本身,那是因为他将他自己放置在无知的维度。他是否知道并不重要。那是其中的一个因素,组成精神分析家所谓的“对于移情的准备“。在病人身上,有一个移情的准备,由于他放置他自己在这个位置,用言说承认他自己的位置。并且自始至终寻找他的真理。这个终点就在精神分析家那里。心理学空间k+ej5@1I#Rs

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(ibid.: 278–279) The absence of ignorance on the side of the patient also opens the gate to transference, albeit a style of transference that is imaginary, rivalrous and potentially destructive. It is exactly this imaginary type one can expect to find in psychotic people, governed as they are by an exclusion of the Other and a vision of a transparent other. In general, psychotics do not testify to a degree of ignorance about what is happening to them or about what is going on in the world.

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在病人这边,无知的缺席也展开到移情的大门。虽然移情的风格是想像的,敌意的,而且潜在具有毁灭性。这确实是想像的风范,我们能够期望找到的,在精神病的人们。虽然他们被统辖,被大他者的排除与透明的他者的幻景所统辖。一般来说,精神病者并没有证实到无知的程度,关于所正在发生的事情,对于他们,与关于在世界正在发生的事情。

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On the contrary, they act upon a firmly established knowledge, a deep-rooted conviction and a massive certainty about the nature of their suffering. In Seminar XI, Lacan argued that in psychotics ‘the phenomenon of the Unglauben’ (unbelief) reigns (Lacan 1977b[1964]:238) because belief (whether positive or negative) always includes an element of doubt, which is completely absent in psychosis.21 The corollary of this deeply ingrained, solid psychotic knowledge is that the other can only be approached as an alter ego, an imaginary counterpart who supports, sustains and validates the individual’s certainty.心理学空间6XVG^ s(WJd#Y

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相反地,他们的行为根据坚固被建立的知识,一个根深蒂固的信念与某个巨大的确定性,关于他们痛苦的特性。在第11研讨班,拉康主张,在精神病者,“没有信仰“的这个现象统辖一切,因为信仰(无论是正面或是负面的信仰),总是包括怀疑的元素。在精神病者,怀疑的元素是缺席。这个根深蒂固,牢固的精神病的知识必然结果是,他者被接近,仅能够作为替代-自我。这是一个想像的替身,他支持,维持并且证实个人的确定性。

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The latter point leads to Lacan’s second criterion for distinguishing between psychotic and neurotic transference. In Seminar XI, he grounded transference in psychoanalysis on the installation of the function of the sujet suppose savoir, that is to say of the ‘subject supposed to know’ or, perhaps better, the ‘supposed subject of knowing’.22 As Lacan put it: ‘Whenever this function may be, for the subject, embodied in some individual…the transference is established’ (ibid.: 233). Proceeding from her own ignorance, a neurotic patient would thus come to an analyst in order to interrogate him as a supposed subject of knowing, which signals the start of transference.

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xE[.kmrql0后者的这点导致拉康的第二个标准,作为区别精神病与神经症的移情的差别。在第11研讨班,他将精神分析的移情的基础定位在sujet suppose savoir 的功能的安置。换句话说,“应该知的的主体“,或是更加贴切地,”被认为是知道的主体“。依照拉康的说法,”对于主体而言,无论这个功能何时被镶嵌在某个个人,移情就已经被建立。“当一位神经症的病人从他自己的无知,继续前进,他因此会来到精神分析家,为了询问他,作为被认为是知道的主体。这就意味着移情的开始。

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6{E0q+j(e0Psychotic patients, however, have no reason whatsoever to invest the analyst—nor somebody else for that matter— with the function of the supposed subject of knowing, since they already possess (and are possessed by) all there is to know. Whereas neurotics are desperate to find somebody who masters the knowledge they themselves lack, and to put that knowledge to the test, psychotics are adamant that there is nothing more to discover than what they already know. When they address themselves to an analyst, they are not supposing her to be a subject of knowing, but rather someone who will understand and authenticate their experiences. In short, they are trying to find a ‘witness for the persecution’.心理学空间U:a?R$s

)a2g)CgX*{0可是,精神病的病人并没有丝毫理由将精神分析家—或就那件事情而言,某个其他的人—投注这个功能,被认为是知道的主体的功能。因为他们已经拥有(与被拥有)一切所需要知道的东西。虽然神经症者拼命地想要找出某个掌控这个知识的人,他们自己欠缺的知识。为了测试那个知识,精神病者坚定相信:他们已经知道的东西,就是他们所要发现的一切东西。当他们跟精神分析家对谈时,他们并没有假设她是知道的主体。相反地,而是某个将会理解与证实他们的经验的人。总之,他们正在尝试找的“迫害的见证者“。

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Apart from the fact that they provide the analyst with a second, fairly reliable diagnostic criterion (alongside the language disturbances), these peculiarities of the psychotic transference cast a nasty chill over the standard analytic techniques of interpretation and transference handling. As Freud realized all too well, the orthodox analytic setting cannot be used with psychotic patients, to which Lacan added that if one takes prepsychotics (people with a psychotic structure but untriggered ‘psychotic’ phenomena) into analysis, a full-blown psychosis is likely to emerge (Lacan 1993[1955–56]:251). On the one hand, these warnings make it all the more urgent for analysts to diagnose psychotic patients correctly and at the earliest possible stage of the analytic process, whereas on the other hand they also urge them to reconsider their techniques when they venture to work analytically with psychotics.

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除了这个事实:他们供应精神分析家第二个非常可靠的诊断的标准(除了语言的困扰之外)。精神病移情的这些特殊性投下令让讨厌的寒颤,在标准的分析的解释技术与处理移情。如同弗洛伊德充分体会到,正统的精神分析的背景无法被使用在精神病的病人身上。拉康则是补充说:假如我们将精神病前期(拥有精神病的结构,但是还没有被触发的“精神病现象“的人们),带进精神分析,一个完全发展的精神病可能会出现。在一方面,这些警告让精神分析家更加迫切要正确地诊断精神病的病人,在尽可能的精神分析过程的早期阶段。另一方面,他们也建议他们要重新考虑他们的技术,当他们冒险以精神分析的方式研究精神病。

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For Lacan (19771:12), it was imperative that the analyst does not back away from psychosis, and in the following chapters I shall give some indications of how Lacanian analysts have turned this incentive into a score of technical modifications and recommendations, often relying on minimal rules of thumb suggested by Lacan himself.心理学空间kNNVnK

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对于拉康,应该要做的是,精神分析家不要从精神病者撤退。在随后的章节,我将给予某些的指示,关于拉康派的精神分析家如何将这个动机转变成为许多技术的修正与推荐。他们经常说依靠拉康自己建议的准则。

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