I am going to present a summary and then some thoughts on Melanie 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.
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。
In 1908 Freud introduced the concept of “envy of the penis”, as a key psychological problem in the development of women.
1908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
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,在婴儿观察研究的光芒下也被经验为是战不住脚的。
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 longings
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。
4)与其说其起源于自体性欲或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。
Continuing with the history of Envy in PA writing, Freud, subsequently in 1921, in “Group psychology and the psychology of the ego” described how members of a group can forego inter-group envy and rivalries in a common idealisation of the group leader . 继续回顾精神分析史中的嫉羡,Freud在1921年,在《团体心理和自我心理》描述团体中的成员理想化团体领袖时是如何放弃相互间的嫉羡和敌对。
Karl Abraham in 1919 wrote about patients who begrudge the efforts and skill of the analyst, to appreciate him, stubbornly refusing to cooperate with him and trying to usurp his place. Abraham described envy as an unmistakable feature in this and saw it as an oral trait.
Karl Abraham在1919年写到嫉妒分析师的成就和技能的病人,他们欣赏分析师,顽强地拒绝和分析师合作,试图篡夺分析师的位置。Abraham描述嫉羡在这里有“不会犯错的”的特征,有口腔期的特质。
In her paper entitled “Jealousy as a mechanism of defence” Joan Riviere in 1932 suggested that in some primitive states of mind, the jealousy apparently linked to “triangular situations “may be nearer to envy. Here the deepest wish was to rob the mother of her possessions. And in 1936 Karen Horney explicitly linked the “negative therapeutic reaction” with envy of the analyst in other words, a wish to spoil the analyst’s work.
在Joan Riviere 1932年名为《作为防御的嫉妒》一文中,他提出:在思维的初级阶段,与“三角关系情形”有关的嫉妒可能最接近嫉羡。最深的愿望就是抢走母亲的所有物(乳房)。1936年Karen Horney明确地把“负性治疗反应”与对分析师的嫉羡连接起来,换句话说,就是破坏分析师工作的愿望。
In the 1940s Hanna Segal and Herbert Rosenfeld began to analyse adult patients with schizophrenia and described how such patients typically would “mount wholesale attacks on the good object for its very goodness” .Their analysis of these extreme cases of envy was seen to help to delineate the phenomenon.
1940年Hanna Segal和Rosenfeld 开始分析精神分裂症的成年病人,他们描述了这些病人如何典型地“准备上演对好客体的大量攻击,就是因为客体的好。”对这些嫉羡的极端案例的分析有助于勾画出这些现象。
But back to Melanie Klein. Her first reference to envy is in 1928 in her paper “Early stages of the Oedipus conflict”. She sees it as emerging at the earliest stage of the Oedipus complex, as a desire in both sexes to spoil the mother’s possessions, particularly the father’s penis, which in fantasy the mother contains. In her work dated 1932, entitled “The Psychoanalysis of Children”, she gives a detailed clinical account of that small child’s envious attacks on the phantasied parental sexual relationship. She considers envy to be one of the motive forces for the fantasy of pushing into the mother’s body in order to discover and scoop out its contents. Interestingly, in this paper she describes such destructive fantasies as being linked to the epistemophilic instinct, implying the interesting paradox that the destructive fantasies have intrinsically positive value. However, in Klein’s view, such fantasies are also the deeper sources of guilt and lead to fears of harbouring hostile objects engaged in deadly intercourse, and/or threatening the self. She thus considers “actual” harmonious parents to be deeply reassuring in this respect.
回到Klein,在她第一份涉及到嫉羡的1928的文章《俄狄浦斯冲突的早期阶段》,她把嫉羡看成是俄狄浦斯情节最早期阶段发生的,无论男孩女孩都有的破坏母亲所有物的愿望,尤其是是想象中母亲还容纳了父亲的阴茎。在她1932年的名为《儿童精神分析》的书中,她详细地描述了临床上小孩对于幻想中父母性关系的嫉羡的攻击。她认为嫉羡是幻想挤进母亲身体去发现和掏空内容物的动机因素之一。有趣的是,在这篇文章中她描述了一些与求知本能有连接的毁灭性幻想,暗指有趣的似是而非,即毁灭性幻想拥有本质上的积极价值。无论如何,在Klein的观点中,这些幻想也是内疚的深层来源,导致对怀着敌意的客体在从事可怕性交的恐惧,和(或)威胁到自体。于是她认为“实际上”和谐的父母是这方面的深层保障。
In Klein’s (1945) paper “the Oedipus complex in the light of the early anxieties” she discusses envy of the mother as an ordinary part of the Oedipus complex in both genders . For the girl, she describes how penis envy and the castration complex are exacerbated by frustration of the more basic oedipal desires. She thinks that children may at one time believe that mother has a penis as a male attribute, but unlike Freud she regards this as far less important than the idea that mother contains father’s penis.
Klein1945年的文章《早期焦虑的俄狄浦斯情节的曙光》中,她讨论了两性俄狄浦斯情节的正常的对母亲的嫉羡。她描述了女孩是如何阴茎嫉羡,描述了更加基础的俄狄浦斯愿望的挫败是如何恶化了阉割情节。她认为孩子们有时候可能相信母亲象男人一样拥有一个阴茎,但是不同于Freud,她觉得这不如母亲包含有父亲的阴茎那么重要。
In the paper (1952) “ The origins of Transference” she spells out what she calls “the prototype of situations of both envy and jealousy”. Powerful envy, associated with frustrated oral desires, combined with a fantasy that some other person, ( typically, the father ) receives the coveted gratification, leads to a fantasy of the parents combined in everlasting mutual gratification of an oral, anal and genital nature.
在她1952年《移情的起源》一文中,她阐明了她称为“嫉羡和嫉妒两者的原型情形”。强有力的嫉羡,与口欲愿望的挫败一起组成一种幻想,即其他人(举一个典型的例子,比如父亲)获得了令自己觊觎的满足,并导致一种对于父母永久结合着、在口腔、肛门和生殖器本质上相互满足的幻想。
In her subsequent paper “On identification.” (1955), Klein then uses a literary example to illustrate how envy could be a factor driving a person to use extreme projective identification. 在1955年《论认同》一文中,Klein举了一个文学上的例子来阐述嫉羡如何驱使一个人使用极端的投射认同的。
Her seminal paper entitled “Envy and Gratitude” was published in 1957. Here for the first time she explicitly pairs the two concepts. She refers the first time to envy of the breast earlier discussed by Riviere in 1932. And finally, in her paper “Our adult world and its roots in Infancy” she provides a brief but comprehensive outline of the paired concepts of envy and gratitude. 她的精华文章冠名《嫉羡与感恩》,于1957年出版发行。这时她第一次把两个概念配对。 I will now try to describe the Key concepts relating Klein’s ideas surroundingEnvy and gratitude. Much of this is derived from the Book “The New dictionary of Kleinian thought “ edited by Spillius and her collaborators, published by Routledge in 2011
我现在尝试描述Klein围绕嫉羡与感恩的关键概念。其中许多来自于Spillius与合作者编辑的、2011年Routledge出版的《Klein思想的新词典》一书。
1. innate or primary envy linked to the death instinct.
与死本能连接的内在或原始的嫉羡
2. comparing envy, greed and jealousy.
比较嫉羡、贪婪和嫉妒
3. psychic consequences of envy.
嫉羡的心理后果
4. Envy and its link to gratitude.
嫉羡及其与感恩的链接
5. The interaction of constitution and environment
结构和环境的相互作用
6. Envy in relation to the depressive position.
与抑郁位相相关的嫉羡
7. defences against envy
对嫉羡的防御
8. envy and its contribution to psychosis.
嫉羡及其对精神病的贡献
9. the negative therapeutic reaction
负性治疗反应。
1 Innate or primary envy linked to the death instinct.
与死本能链接的内在或原始的嫉羡
For Klein, the tendency towards envy differs greatly between people , as does the capacity for love, and the accompanying gratitude for goodness received.
在Klein看来,不同的人嫉羡的倾向差别非常大,就像爱的能力一样,伴随着的接受好的感恩也是一样的(差别很大)。
Whilst the environment may modify these tendencies, Klein places substantial emphasis on innate factors and links envy with the death drive. In 1957 she wrote “ I consider envy is an oral sadistic and anal sadistic expression of destructive impulses, operative from the beginning of life, and that it has a constitutional basis”, and she goes on to write “In speaking of the innate conflict between love and hate, I am implying that the capacity both for love and for destructive impulses is, to some extent, constitutional, though varying individually in strength and interacting from the beginning with external conditions” (p.180) She quotes Chaucer, Milton, Spenser to support her thesis of the universally recognised basic destructiveness of envy and its opposition to love .
但是环境是可以修改这些倾向的,Klein非常强调天生的因素以及与死本能之间的链接。在1957年,她写到“我认为嫉羡是毁灭性冲动的口腔虐待和肛门虐待的表达,从生命的一开始就开始运作,并且有一个本质的基础。”,她继续写到“在谈到爱恨之间的内在冲突时,我指的是爱和毁灭冲动两者的能力。这种能力在某种程度上是本质上的,尽管会因为外在条件的不同,从一开始,不同个体的这种能力的力量和相互作用就已经很不一样。”(180页)她引用了Chaucer/Milton/Spenser等人的观点来支持自己的、已经被普遍接受的、关于嫉羡的基本毁灭性,以及嫉羡是爱的对立面的观点。
2. Klein distinguishes betweenenvy, jealousy and greed, which may be confused in everyday usage. Envy is rooted in a 2 person relationship, and stimulates the impulse to take away and spoil the possession of the other. As Hanna Segal writes “envy is a two-part relation in which the subject envies the object for some possession or quality: no other live object need enter into it.” (1964, p27)
Klein区分了嫉羡、嫉妒和贪婪,这些功能在日常生活中很容易混淆。嫉羡根植于两人关系,刺激着想要夺走和破坏别人的所有物的冲动。如同Hannal Segel写的“嫉羡是两部分的关系,在这个关系里主体嫉羡客体的所有物或品质:没有其他生命体能够进入。”(1964年,27页)
Segal writes that “jealousy is necessarily a whole object relationship, envy is essentially experienced in terms of part objects, though it persists into whole object relationships” (1964, p27)
Segal写到“嫉妒是“完整客体”的关系中必须的,而嫉羡是涉及到部分客体时必要的体验,尽管嫉羡也会进入到完整客体关系中。”(1964年, 27页)
Jealousy involves a three person relationship: jealousy is based on love and aims at the possession of the love object and the removal of the rival. “jealousy is based on envy, but involves a relation to at least two people, it is mainly concerned with love, that the subject feels is his due, and has been taken away, or is in danger of being taken away, from him by his rival,” (Klein 1957, 181) 嫉妒包括三人关系:妒忌的基础是爱,它执着于对所爱的客体的占有,想要除掉竞争者。“妒忌是基础于嫉羡之上的,但是涉及知识两个人以上。主要与爱有关,是主体感觉爱是自己的权利,却被别人抢走了,或者有被竞争者从自己手上抢走的危险。”(Klein,1957,181页)
Greed is compared with envy. Klein writes “ An impetuous and insatiable craving, exceeding what the subject needs and what the object is willing and able to give. At the Unconscious (Ucs ) level, greed aims primarily at completely scoping out, sucking dry and devouring the breast; that is to say its aim is destructive introjection ; whereas envy not only seeks to rob in this way but also to put badness , primarily bad excrements and bad parts of the self into the mother, and first of all into her breast ,to spoil and destroy her….One essential difference between greed and envy, although no rigid dividing line can be drawn since they are so closely associated, would accordingly be that greed is mainly bound up withintrojectionand envy withprojection” ( Klein 1957, 181)
贪婪也被用来和嫉羡比较。Klein写到“一种鲁莽冲动的、无法满足的渴望,超过自体自己需要的、超过客体愿意及其能够满足的渴望。”在潜意识水平,贪婪是首先完整地、仔仔细细地搜索、吸干、狼吞虎咽地吃光乳房;也就是说毁灭性地内摄;而嫉羡不光是指用这种方式抢劫,而且同时把坏的、首先是坏的分泌物、坏的部分扔给母亲,投进乳房来破坏和摧毁母亲……尽管没有僵硬的一条线来分开贪婪和嫉羡,因为这两者实在是挨得太近了,但它们最基本的区别在于:贪婪主要与内摄有关,而嫉羡却与投射相关。(Klein,1957,181页)
So , to repeat, Greed aims at the possession of all the goodness that can be extracted from the object, regardless of consequences; this may result in the destruction of the object of the spoiling of its goodness, but in this case, thedestruction is incidentalto the ruthless acquisition.
再重复一边,贪婪是针对好的所有物的,是不顾后果地想从客体那里拿来;而这可能导致客体因为丧失了“好”而被毁灭,这种毁灭容易发生于这种残忍的获取中。
Envy aims at being as good as the object, but when this is felt is impossible, it aims at spoiling the goodness of the object to remove the source of envious feelings. It is thisspoiling aspectof envy that is so destructive to development, since the very source of goodness that the infant depends on is turned bad, and good introjections therefore cannot be achieved.
嫉羡也是针对好客体的,当感觉到不能得到,它会毁坏客体的好来避免嫉羡的(不舒服的)感觉正是嫉羡的这种破坏的方面破坏了发展,因为婴儿依赖的好的资源变成了坏的,好的内摄就不能完成。 Segal writes : Envy though arising from primitive love and admiration has a less strong libidinal component than greed and is suffused with the death instinct. As it attacks the source of life, it may be considered to be the earliest direct externalisation of the death instinct.
Segal 写到:嫉羡从原始的爱与钦佩发生,比贪婪少一些力比多的成分,弥漫着死本能。当它攻击生命的源泉时,它可以被认为是死本能最早的直接外化。
Envy stirs as soon as the infant becomes aware of the breast as a source of life and good experience; the real gratification which he experienced at the breast, reinforced by idealisation, so powerful in early infancy, makes him feel that the breast is the source of all comforts (physical and mental) an inexhaustible reservoir of food and warmth, love, understanding and wisdom.
在意识到乳房是生命和好体验之源时,嫉羡就产生了;他体验到的对乳房的真正的满足,而这又被理想化所增强了。在最早期的小婴儿,这种满足是如此强烈,使婴儿觉得乳房是一切舒适的来源(身心),是永不耗竭的食物、温暖、爱、理解和智慧来源。 The blissful experience of satisfaction which this wonderful object can give, will increase his love and his desire to possess, preserve and protect it, but the same experienced stirs in him also the wish to be himself the source of such perfection; he experiences painful feelings of envy which carry with them the desire to spoil the qualities of the object which can give him such painful feelings. (Segal, page 27-28)
能够被美好的客体满足的极快乐的满意体验,会增加他的爱与占有、持有与保护的渴望,但是同样的体验也会刺激他渴望拥有这种完美;他体验着嫉羡的痛苦的感觉,这种痛苦使他渴望破坏带给他这种痛苦感觉的客体的品质。(Segal,27-18页)
One essential difference between greed and envy, although no rigid dividing line can be drawn since there are so closely associated, would accordingly be that greed is mainly bound up with introjection and envy with projection” ( Klein 1957, 181) 贪婪和嫉羡的一个重要的区别是:尽管没有僵硬的一条线来分开贪婪和嫉羡,因为这两者实在是挨得太近了,但它们最基本的区别在于:贪婪主要与内摄有关,而嫉羡却与投射相关。(Klein,1957,181页)
As has been pointed out by, amongst other authors, Elizabeth Spillius, the terms envy and jealousy often overlap, vary in meaning and have a “large penumbra of associations”. The well-known quote from Shakespeare’s Othello, being a good example. 就认同曾经被指出的那样,在其他许多作者中,Elizabeth Spillius认为嫉羡和妒忌这两个术语常常重叠,意义上不同,有“联系上很大的模糊之处”。引用于Shakespear的奥赛罗,是个好例子。
Envy, jealousy and greed are frequently found in close association . Greedy acquisition, for example, can be a defence against being aware of envy of those who have, or are, what one wishes for oneself. Where envy is strong, jealousy is bound to become stronger and more difficult to overcome.
嫉羡、妒忌和贪婪常常被发现三者之间联系紧密。举个例子,贪婪,可能是对意识到嫉羡那些拥有的人时的防御,或意识到自己渴望成为那样的人时感到嫉羡时的防御。当嫉羡强烈时,妒忌也会很强烈,更难被克服。
3. Psychic consequences of envy.
嫉羡的心理后果
Here we can describe at least seven psychic consequences.这里我们至少可以描述七种心理后果。
3.1 Interference with primal splitting
干扰原始分裂
The immediate result of an envious spoiling of the good breast is that the essential primal splitting into good and bad is interfered with. The spoiled good object cannot be introjected in a proper sustaining way. The damage caused to the breast by the envy, is also an ucs source of premature guilt, which is then felt in a paranoid way as an external and an internal threat对好乳房嫉羡性的破坏的即刻结果是:基本的原始分裂成好坏的分裂被干扰了。破坏了的好客体不能以一种合适的维持方式被内摄。被嫉羡导致的对乳房的损伤也是原初的内疚的潜意识来源,会以一种偏执的方式感受为外在和内在的威胁。
3.2 Problems with learning, and
3.3 Confusional states
学习问题和混乱状态
Klein lays particular emphasis on the fact that envy leads to psychic attacks on the goodness of the object, which if unchecked, lead to great difficulty in taking in and learning. As envy leads to attacks on the goodness of the object, it is likely to result in confusion between the object’s goodness and badness which impairs processes of differentiation and of the development of rational thought. Mild manifestations of the confusion caused by envy may be indecision and muddled thinking. Severe state of confusion caused by envy are characteristic of psychotic states as Rosenfeld was later to show. Confusion in a different sense, between internal and external world, and between self and other, occurs as the result of strong projective identifications in an envious individual.
Klein 强调了那些嫉羡导致对客体“好”(好的部分)的攻击的事实,这些如果没有被检测,会导致吸收和学习的严重困难。因为嫉羡导致对客体”好”的攻击,会导致客体好与恶之间的混淆,这会损害分化的过程以及理性思考发展的过程。嫉羡导致的轻微混乱困难是优柔寡断和糊涂思维。嫉羡导致的严重混淆是Rosenfeld后面提到的精神病状态的特点。
Furthermore, the confusion between the object goodness and badness impairs processes of differentiation and introjection. Curiosity is suffused with hostility and thus felt to be dangerous. All this impairs the capacity for thinking and learning.
进一步,客体好坏之间的混淆损伤了分化与内摄的过程。好奇心弥漫着敌意,感觉到危险。所有这些损害了思考和学习的能力。
3.4 Retaliation for forced introjection.
对强迫内摄的报复
As result of the envious projection (forcing) of the self into the object to occupy and spoil it, there may be equally fearful fantasies of retaliatory entry into the individual for spoiling.
自体嫉羡性投射(强迫)到客体去占有和破坏的结果,有可能与报复性地进入个体去破坏的可怕幻想是等同的。
3.5 Vicious cycles of greed and destructiveness.
贪婪和毁灭的恶性循环
The anxieties aroused may lead individual to turn away from the source of goodness, or to become greedy and/ or more destructive and hateful. Both the interference of primal splitting and the increased paranoia generated by excessive envy interfere with the move towards the depressive position. Opportunities are thus lessened for the good, satisfying experiences, which can mitigate envy.
引发的焦虑可能导致个体转向好的资源,或变得贪婪、和(或)毁灭以及恨。原始分裂和因为过渡嫉羡导致偏执上升,这两项干扰了向抑郁位相移动。于是,减少了那些能减缓嫉羡的好的、满意的体验的机会。
3.6 Weakening of the ego
削弱了自我
Excessive envy in Klein’s view, weakens the ego. This puts the individual at risk of character deterioration, rather than character strengthening in future and adversity.
在Klein看来,嫉羡削弱了自我。这使个体在未来和面对逆境时性格退化的风险高于强化。
3. 7 Interference with oedipal development.
干扰俄狄浦斯发展
Strong envy is associated with an abnormal oedipal complex in a number of ways. The ordinary jealousies of the “ordinary” Oedipus complex are suffused with more problematic envy. Envy of the mother’s possessions make the fantasies of the combined parental figure more persecuting and persistent. An insecure enviously based relationship with the primal object, can mean that rivalry with the father arises prematurely, with his being seen as a very hostile intruder. Conversely, the libidinal turn from mother to father can be premature and insecure, based as it is on flight from the hated, disappointing mother. To escape from problematic (i.e. envy- ridden ) orality, the move to genitality may be premature, insecure and compulsive.
强烈的嫉羡与异常的俄狄浦斯情节在许多方面相关。“普通的”俄狄浦斯情节的普通的妒忌弥漫着更困难的嫉羡。对母亲所有物的嫉羡,混合了父母形象,使幻想更加具有迫害性和持久性。与原初客体的不稳定的嫉羡性关系可能意味着过早地与父亲竞争,父亲被看成是一个有着极大敌意的入侵者。相反地,在恨与对母亲的失望的基础之上,力比多从母亲转向父亲,可能太早,也不稳定。回避口欲期困难(如嫉羡隐藏)而进入生殖器期,可能过早、不稳定,并且会强迫。
Some case examples from Klein and Segal will illuminate some of these ideas as well as the technique employed in those relatively early days . First, from Klein herself. In “Envy and gratitude” she describes a number of patients. What is interesting to me about much of this clinical material is the extent to which matters to do with bodily impulses, phantasies and feelings i.e. oral, anal and urethral impulses, feeding, urinating defecating, are so omnipresent .
Klein 和Segal 的一些案例说明了这样的观点,也阐明了那些在相当早的岁月里使用的技术。首先,看看Klein她自己。在《嫉羡与感恩》中她描述了一些病人。在这众多的临床材料中最让我感兴趣的是那些与身体冲动有关的东西,如口腔、肛门、尿道的冲动、感觉,撒尿排便,这些都是无处不在的。
I will choose one patient from Envy and Gratitude here. This is a relatively analysable woman, p 204-206, and we can see clearly aspects of Klein’s technique-close attention to dream material, to the transference, to envy and spoiling. This seems to me to be s not excessively disturbed patient, compared with some of the others Klein describes later, but I am choosing it to illustrate some of what I have tried to describe so far.
我要在《嫉羡与感恩》里选有关案例,她是相当地可以被分析的妇女,在204-206页,我们可以清楚地看到Klein注意梦的材料、移情、嫉羡与破坏。相比Klein其他的案例,我认为这个个案还不是一个被过度打扰的案例,我现在她是下午阐明我想阐明的东西。
While not directly centrally linked to Envy, I want to digress for a moment to thinkabout languageand a shift over recent years in Kleinian technique and use of words. 我现在想不要直接链接到嫉羡,而是打个岔花点时间谈谈语言以及近些年来克莱因后继者们的技术和使用的词汇。 Elizabeth Spillius, who we will come to later, writes about Klein’s use of language and some changes in analytic language and technique : ( Melanie Klein Today, pages 8 to 9) Elizabeth Spillius,这是我们后面会谈到的一个人,她写了关于Klein使用的语言以及精神分析语言和技术的一些变化。(《今日克莱因》,8-9页)
“Klein developed her very concrete vivid language of part objects and bodily functions in work with small children for whom it was meaningful and appropriate. She assumed that infants feel and think in the same way, and further that this is the language of thinking and feeling in everyone’s unconscious. Work since Klein’s day has amply demonstrated that vivid bodily-based fantasies often become conscious in the analysis of adults, especially readily in the case of psychotic and borderline psychotic patients. Some of her more youthful and enthusiastic followers made interpretations in terms of verbal and behavioural content seen in a rigidly symbolic form which now seems likely to have been detrimental to the recognition of a live moment of emotional contact .… There has been a gradual shift from structure to function, that is from an idea that we relate to anatomical part objects towards an idea that we relate to psychological part objects, to the functions of the part object rather than primarily to fit its physical structure. It is the capacity for seeing, touching, tasting, hearing, smelling, remembering, feeling, judging, and thinking, active, as well as passive that are attributed to and perceived in relation to part objects.
“Klein在于小孩子的工作中发展了她对于部分客体和身体功能的非常具体生动的语言,恰当而意义丰富。她断言婴儿用同样的方式感受和思考,而这也是每一个人潜意识感受和思考的语言。Klien时代的工作已经充分展示了生动的以身体为基础的幻想常常在成人的分析中可以意识化,尤其是精神病人和边缘病人中。有一些她的感觉被年轻与热情的追随者以僵硬的象征化形式解释口头和行为的内涵,似乎是对生活片刻的情感接触的有害的认知。有一个从结构到功能的渐进变化,即从解剖学的部分客体的观念到心理学的部分客体的观念,到部分客体的功能,而不是原始地适应身体结构而已。这是看、触、尝、听、闻、记忆、感受、判断、思考、活动的能力,也是被动消极归属于以及察觉,与部分客体有关。
Nowadays it isfunctions rather than anatomical part objectsthat Kleinian analysts look out for in their clinical work and interpretations are likely to be framed, at least initially, in terms of function rather than the language of anatomical structure; in keeping with Klein’s concept of projective identification. These functions are frequently understood as aspect of the self, which are projected into the part object. Melanie Klein today, volume 1, page 5 and volume 2, pages 8 to 9)
目前,Klein后继者们在临床工作和解释中更注重功能而不是解剖学的部分客体概念,好像是有一个框架,至少是开始了,使用概念而不是解剖学结构的语言;来和Klein投射认同的概念放在一起。这些功能常常被理解成自体的方面,被投射到部分客体了。(《今日克莱因》, 卷1,第5页;卷2,8-9页)
4. Envy and its link to gratitude.
嫉羡以及与感恩的链接
Klein came to see the antithesis of envy is gratitude, an expression of love and thus, by implication, the life instinct. She did not develop the concept of gratitude nearly as fully as she did the concept of envy. She explicitly pairs the two concepts in 1957, but the importance of gratitude is a concept arose earlier in her work, especially in her theory of the depressive position.
Klein渐渐明白嫉羡的对立面是感恩,一种爱的表达,暗含生本能。她并没有像发展嫉羡这个概念一样来发展感恩的概念,在1957年她清晰地比较了这两个概念,但是感恩的重要性倒是在她的作品中出现得很早,尤其是在她关于抑郁位相的理论里。