在这篇他最后的论文中,梅兰妮·克莱恩开启了一个新的主题:孤独的内在感受——她所认为的一部分人类情景。她将它链接于她的发展理论,描述在发展的正常历程中,偏执的不安全感和整合的过程如何导致无可避免的孤独。她也描述精神分裂和躁郁疾患的孤独,补充她之前在《对某些分裂机制的评论》( 1946 ) 中对精神病患受苦的说明,并讨论了减轻孤独的因素和接受孤独的需要。这篇论文的整体气氛(虽然并未在任何地方详载)有一种趋近死亡的前兆。
我们必须记得,梅兰妮·克莱恩在过世前并未交代要出版这篇论文,现在的版本是在她逝后编辑而出版的。或许是因为他也不觉得已经准备好,或许这篇论文确实会对更深入的工作有助益,这篇论文在某些地方似乎是未完成的,其中的思考也并未完全被解答。
ON THE SENSE OF LONELINESS(1963)
IN the present paper an attempt will be made to investigate the source of the sense of loneliness. By the sense of loneliness I am referring not to the objective situation of being deprived of external companionship. I am referring to the inner sense of loneliness-the sense of being alone regardless of external circumstances, of feeling lonely even when among friends or receiving love. This state of internal loneliness, I will suggest, is the result of a ubiquitous yearning for an unattainable perfect internal state. Such loneliness, which is experienced to some extent by everyone, springs from paranoid and depressive anxieties which are derivatives of the infant's psychotic anxieties. These anxieties exist in some measure in every individual but are excessively strong in illness, therefore loneliness is also part of illness, both of a schizophrenic and depressive nature.
焦虑,也是婴孩精神病焦虑的衍生物。这些焦虑,或多或少存在于每个人之中,但在疾患中是过度强烈的;因此孤独也是疾患的一部分,具有精神分裂和忧郁的本质。
在这篇文章中,我企图要研究孤独感受的来源。所谓孤独感受,不是指被剥夺外在陪伴的客观情景,我指的是内在的孤独感受——感觉一个人,不论外在周遭环境为何,即使在朋友之中或已经接受了爱,仍然觉得孤独。我认为内在孤独这种状态,是一种对无法获得的完美内在状态无所不在的结果。每个人某种程度上都会经验到这样的孤独,它源自于偏执和忧郁In order to understand how the sense of loneliness arises we have——as with other attitudes and emotions——to go back to early infancy and trace its influence on later stages of life. As I have frequently described, the ego exists and operates from birth onwards. At first it is largely lacking in cohesion and dominated by splitting mechanisms. The danger of being destroyed by the death instinct directed against the self contributes to the splitting of impulses into good and bad; owing to the projection of these impulses on to the primal object, it too is split into good and bad. In consequence, in the earliest stages, the good part of the ego and the good object are in some measure protected, since aggression is directed away from them. These are the particular splitting processes which I have described as the basis of relative security in the very young infant, in so far as security can be achieved at this stage; whereas other splitting processes, such as those leading to fragmentation, are detrimental to the ego and its strength.
情绪一样,我们必须回到婴儿早期,并追溯它对后面的生命阶段的影响。就像我们经常描述的,自我从出生开始就存在并运行着。起初它在很大程度上缺乏凝聚,并由分裂机制所主导。死本能对自体的破坏威胁,造成冲动分裂成好的和坏的。因为这些冲动被投射到原初客体,原初客体也被分裂为好的和坏的。结果是,在最早期的阶段,自我好的部分与好客体在某种程度上受到保护,因为攻击被导离它们。我将这些特殊的分裂过程描述为非常小的婴儿相对安全感的基础——就这个阶段所能达到的安全感而言;而其他的分裂过程,例如那些导致碎裂的分裂过程,是不利于自我及其强度的。
为了理解孤独是如何产生的,和其他的态度和Together with the urge to split there is from the beginning of life a drive towards integration which increases with the growth of the ego. This process of integration is based on the introjection of the good object, primarily a part object-the mother's breast, although other aspects of the mother also enter into even the earliest relation.If the good internal object is established with relative security, it becomes the core of the developing ego.
伴随分裂冲动的,是一种从生命一开始就朝向整合的驱力,它随着自我的成长而增加。这种整合的过程是基于好客体的内化,最初是一个部分客体——母亲的乳房,虽然母亲的其他层面也进入到这一最早的关系之中。如果内在好客体被相对安全地建立起来,它就会变成自我不断发展的核心。
A satisfactory early relation to the mother (not necessarily based on breast feeding since the bottle can also symbolically stand for the breast) implies a close contact between the unconscious of the mother and of the child. This is the foundation for the most complete experience of being understood and is essentially linked with the preverbal stage. However gratifying it is in later life to express thoughts and feelings to a congenial person, there remains an unsatisfied longing for an understanding without words~ultimately for the earliest relation with the mother. This longing contributes to the sense of loneliness and derives from the depressive feeling of an irretrievable loss.
与母亲之间令人满意的早期关系(不一定以乳房喂食为基础,因为奶瓶也可以象征性地代表乳房),意味着母亲和孩子无意识上的一种亲密接触,这为得到完全理解的经验奠定了基础,它从根本上与前语言阶段相关。在后来的生命中,他对志趣相投的人表达思想和情感,不论这有多么令人满足,依然会对无言的理解有一种无法满足的渴求——归根结底是渴求和母亲最早的关系。这种渴求会造成孤独感,它源自对一种无可挽回的丧失的抑郁感。
Even at best, however, the happy relation with the mother and her breast is never undisturbed, since persecutory anxiety is bound to arise. Persecutory anxiety is at its height during the first three months of life--the period of the paranoid-schizoid position; it emerges from the beginning of life as the result of the conflict between the life and death instincts and the experience of birth contributes to it. Whenever destructive impulses arise strongly, the mother and her breast, owing to projection, are felt to be persecutory, and therefore the infant inevitably experiences some insecurity. This paranoid insecurity is one of the roots of loneliness.
然而即使是最好的状况,对母亲及其乳房的幸福关系从来就不可能不受干扰,因为势必会产生被害焦虑,它在生命的前三个月达到高峰,即在偏执-分裂心理位置的期间:它从生命一开始就出现,是生本能与死本能冲突的结果,出生经验也是造成它的原因之一。每当产生强烈的破坏冲动,母亲及其乳房通过投射被感觉为具有破坏性,因此婴儿不可避免地会经验到某种不安全感,这种偏执的不安全感是孤独的根源之一。
When the depressive position arises -- ordinarily in the middle of the first half of the first year of life -- the ego is already more integrated. This is expressed in a stronger sense of wholeness so that the infant is better able to relate itself to the mother, and later to other people, as a whole person. Then paranoid anxiety, as a factor in loneliness, increasingly gives way to depressive anxiety. But the actual process of integration brings in its train new problems, and I shall discuss some of these and their relation to loneliness.
当抑郁心理位置升起(通常是在出生后三、四个月),自我已经较为整合,这表现在一种更强烈的整体感中,所以婴儿更能作为一个完整的人与母亲建立联结,后来是与其他人建立联结。然后偏执焦虑(作为孤独的一个因素)逐渐让位于抑郁焦虑。但是整合的实际过程带来一连串的新问题,我将讨论其中的一些问题以及它们与孤独的关系。
One of the factors which stimulates integration is that the splitting processes by which the early ego attempts to counteract insecurity are never more than temporarily effective and the ego is driven to attempt to come to terms with the destructive impulses. This drive contributes towards the need for integration. For integration, if it could be achieved, would have the effect of mitigating hate by love and in this way rendering destructive impulses less powerful. The ego would then feel safer not only about its own survival but also about the preservation of its good object. This is one of the reasons why lack of integration is extremely painful.