Klein’s paper “Envy and Gratitude”, first published in 1957, and more generally on Kleinian technique. We will look at key concepts and terms such as greed, envy and jealousy, as well as guilt , gratitude and generosity.
I am going to present a summary and then some thoughts on Melanie我准备先概述一下,然后讲一下梅兰妮.克莱因在1957年出版的《嫉羡与感恩》里的一些思想,然后主要讲一下克莱因的技术。我们来看一下关键的概念和术语,比如贪婪、嫉羡、嫉妒,还有内疚、感恩和慷慨。
But let us begin with a piece written last year. In his book published in 2013, The Examined Life, psychoanalyst Stephen Grosz writes movingly about the problem of Parents envying their children, and how it impoverishes and spoils matters for all parties. The prose is simple, yet it conveys a taster of the more complex ideas to be described in the rest of today’s lecture, and signposts some concepts like destructiveness, spoiling, impoverishment of relationships and grievance
Grosz pp. 93-95
让我们从精神分析师Stephen Grosz去年的一篇文章开始。 在他2013年出版的书《验过的生活》中,他生动地描述了父母对孩子嫉羡的问题, 以及这些嫉羡是如何使所有的聚会变得贫瘠、被糟蹋了。文章很简单,但传递了今天的演讲中要描述的更加复杂的味道,即一些标志杆一样的概念,如毁灭、宠坏、关系的贫瘠和委屈。(Grosz, 93-95页)
1 Key ideas:
关键概念
The definition of envy used by Klein is “the angry feeling that another person possesses and enjoys something desirable, often accompanied by the impulse to take it away or spoil it”. Contemporary authors also recognise envy as a painful affliction.
克莱因对于嫉羡的定义是“对另一个人占有和享受一个人所渴望的东西的生气的感受,常常伴随着想要夺走或毁坏这个东西的感觉。”。 当代作家们也认为嫉羡是一种痛苦的情感。
Klein believes that envious impulses, oral and anal sadistic in nature operate from the beginning of life, initially directed at the maternal breast, and then against parental intercourse. Klein sees envy as a manifestation of primary destructiveness, to some extent “inherited” i.e. constitutionally based, and worsened by external adversity. She feels that the attack on the good object leads to a number of consequences including
- Confusion between good and bad
对于好和坏的混淆 - And thus difficulties with depressive position acquisition and integration
然后是很难到达抑郁位相以及整合 - Envy heightens persecution and guilt.
嫉羡使迫害和内疚增加了。 - In contradistinction to envy, Klein saw gratitude as an expression of love and of the life instinct, thus as the antithesis of envy .
在嫉羡的禁忌征候里, 克莱因把感恩看作是爱的表达,是生本能,是嫉羡的对立面。
2 History of Envy in PA (Psychoanalysis)
嫉羡在精神分析中的历史
The term “envy” has a long history in Psychoanalysis .
术语“嫉羡”在精神分析里有很长的历史。
Freud introduced the concept of “envy of the penis”, as a key psychological problem in the development of women.
In 19081908年freud 介绍了“阴茎嫉羡”这个概念,作为女性发育的心理问题的关键点。
Freud’s assertion was that the little girl becomes aware of lacking a penis upon noticing the genital anatomy of the two sexes. She feels inferior, as Freud put it “lesser in so important a respect” (1925, 253) She thinks that shedidpossess a penis and has been castrated as a punishment for masturbation and/or imagines that she was deprived of a penis by a neglectful and unloving mother. She envies the penis for its size, masturbatory ease, and its manipulation of the urinary stream. Lacking it, she turns away from the mother to the father to obtain one from him; and the wish to have a baby is born. The wish for possession of a penis is never fully given up, it always persists in the girl and may be impervious to analysis. This penis envy was seen as “the primary organizer” of the female psyche ( Moore and Fine, quoted in Akhtar (2009), p 205) and underlines many character traits eg competitiveness with men, preferring a weak and castrated male for a partner, and neurotic symptoms such as kleptomania and vaginsmus in adult women. Gradually the concept came under increasing criticism for many reasons (Akhtar describes 10 of which I will enumerate a few) :
Freud 断言:小女孩注意到两性的生理解剖上(的区别),开始意识到她缺乏一个阴茎。她会感到低人一等,就如同freud指出的“在如此重要的方面很小”(1925,253页), 她认为她的确有过一个阴茎,因为自慰而被作为惩罚被阉割掉了,或想象被一个忽略和不爱自己的母亲剥夺了。她嫉羡阴茎的尺寸、易于自慰、可以操纵尿流。缺乏阴茎,她从母亲那里转而朝向父亲,希望从父亲那里获得一个,和父亲生一个宝宝。这种想要获得一个阴茎的愿望从未放弃,总是存在于女孩,可能精神分析也不能渗透到这一点。阴茎嫉羡被看作是女性心理的“原始的组织者”(Moore和Fine,引用于Akhter,2009,205页),这加强许多性格特质, 比如与男性竞争,倾向于找一个弱的、阉割了的男性作伴侣,以及成年女性中的露阴癖和阴道痉挛等神经症。渐渐地,这些观念因为很多原因而得到越来越多的批评(Akhtar列数了十个,我在这里列举其中几个):
- The entire concept of penis envy and Freud’s use of the expression of the “superior organ” for the penis represented the phallocentrism of a narrative written by and for men
1)阴茎嫉羡的整个概念以及Freud使用“上等的器官”这种方式表达阴茎,代表了阴茎中心主义者是男人,也是被男人描述。
The portrayal of female psychosexual development as disappointed masculinity ( Moore and Fine 1990,p140 , quoted in Akhtar, 206) is not only theoretically biased and pejorative, but empirically untenable in the light of child observational studies婴儿观察研究的光芒下也被经验为是战不住脚的。
2)作为失望的男性气概的女性心理发育的描述(Moore和Fine,1990,140页,引用于Akhtar,206页),不仅仅在理论上是偏见和贬低,在 Even when penis envy is discernible in girls, it is seen as subtle and phase-specific, not pronounced and life long as Freud suggested3)即使阴茎嫉羡在女孩这里是可以识别的,也是微妙的,并且只是在生殖器期比较特别而已,并不显著,也不是象Freud所说的是终身的。
Rather than emanating from auto-erotic and narcissistic factor, penis envy arose from object relations; it was a manifest content that hid all sorts of affects and longings4)与其说其起源于自体性欲或自恋的因素,不如说起源于客体关系;这些明显的内容隐藏了所有的情感和渴望。
Penis envy may be but one manifestation of envy at large….and thus can be encountered in men !
5)阴茎嫉羡可能显示在嫉羡阴茎的大小上——而这可能在男性中发生!
Such issues may not be impervious to analysis-they may not form the bedrock of the female psyche 这些问题不可能对分析无动于衷——它们不可能形成女性心理的基石。
And we will see that Klein, although obviously profoundly influenced by Freud, does not take penis envy as the main prototype or example of Envy
现在我们来看看Klein,她尽管深受Freud的影响,却并不认为阴茎嫉羡是嫉羡的主要原型。