四、拉丁美洲的概念用法
在拉丁美洲，對於精神衝突後果的研究領域有許多豐富的貢獻，不論是在精神裝置的構成、臨床表現、以及技術的理論，都表現出創造性的綜述，這些融合了佛洛伊德、Klein、Bion、以及非拉岡學派法國作者們，特別是 Laplanche、Green、Aulagnier、以及 McDougall。
雖然在 Pichon Riviere 的知覺操作參考系統 (ECRO)、Racker 的一致與互補的反移情理論、以及 Lieberman 的溝通的理論 (Borensztejn 2014) 也可以看到衝突的概念，關於拉丁美洲作者們對衝突的觀點，最適宜的範例，或許可以在 Angel Garma、Arnaldo Rascovsky、Maurice Abadi、以及 Norberto Carlos Marucco 的貢獻裡闡明。
四、A. Ángel Garma
對 Ángel Garma 來說，主要的衝突發生在自我和超我之間；他遵循佛洛伊德在〈自我與原我〉文章中，精神官能症的嚴重程度和超我的嚴厲程度成正比的概念。此外，如果睡眠是由每次自我和超我交涉後所構成的模型，那麼對製造的形式之概念的修
改，必然會對症狀學的表徵遺傳學理論的機制產生影響。
從結構理論的觀點來看，Garma 重新繪製了夢的「構形」模式。在睡眠的情境 中，因自我退行而使得審查機制鬆懈，這些審查機制在白天的生活中將本我的內容維持在潛意識中，但在睡夢中因禁制較少而得以被表達。這導致了一種等同於創傷的情況：具有象徵缺陷的自我，面臨著蘊藏高度能量的（被灌注的）和令人痛苦的內容，例如原初場景、被閹割的痛苦、弒親等等。面對這樣的事態，做夢者的自我只能掩蓋
它，並求助於防衛機制。像滿足慾望就是其中一種變形模式 (1978, pp. 71-78)。因此，每個夢最後都會變成是一個「蒙面的惡夢」(in: Rashovsky de Salvarezza 1974, p. 142)。之前，Garma 回顧並推翻佛洛伊德一些關於夢和幻覺過程的概念，和創傷及現實檢核
有關 (Garma, 1946, 1966, 1969)，他的結論是：「必須清楚的了解，患有創傷精神官能症的人會產生幻覺，因為他既無法藉由肌肉的神經支配或自我對於創傷相關的心理內容的反灌注，來拒絕或控制這些幻覺，也就是創傷的內部記憶，這些記憶會在創傷發生後的幾天內自發地產生。而這些內容的運作會是密集地進行一段時間，且不能避 免，因此使得他產生幻覺，經歷當下時刻就像是現實外在正在發生的事件，而非僅僅
是記憶而已」 (Garma, 1969, pp. 488-489)。在這種情況下，接下來是「夢是睡眠時的幻覺，是由迄今為止因睡眠的自我無法控制而潛抑的精神內容，對睡眠者被削弱自我的創傷性影響所產生，因此睡眠的自我當作真實地接受且被迫偽裝，以尋求減緩痛苦的精神張力」(同上, p. 491)。
以這種方式形成的夢理論，也需要從結構理論的角度來闡述創傷的後設心理學：
「〔…〕受創的精神被認為可以分成幾種情況：一種是寄生的情況，由強烈創傷所引發的強迫重複，另一種情況是自體順服於被要求要重複的，還有一種情況是健康和健全的自我…要保護自己…免於強迫重複並試圖管理這些出於本能的力量」 (1978, p.
116)。後來，這個「寄生的情況」被稱為超我 (1978, p. 118)。通過這種方式，「精神官能症受到有害的超我的限制，超我反映了有害的外在現實，讓自我臣服，迫使它表現得不恰當，並阻止它以和諧的方式管理本我。」 (1978, pp. 118-119)。
在 Garma 的理論中，強調任何的精神官能症症狀（在個人的層次和團體的層次）是強迫重複的力量和導致「掩飾」的力量的組合與衝突的互動，如同佛洛伊德 (1939)在〈摩西和一神論〉中所陳述的。
在這個背景下，Garma 也重新定義與受虐狂的衝突概念相關的生與死的驅力概 念，在他看來，生與死的驅力不是基本的力量，而是在精神的建構過程中，遭遇到的經驗與內化經驗的結果。當談到國家時，Garma 跟隨佛洛伊德的詮釋方式，將其類比到精神官能症個體，他發展愛慾和死亡驅力概念：「從持續存在於現在反應中的過去經驗反應，有些會推動一個國家朝向進步、幸福，但另一方面，有些是較有破壞性的並造成痛苦的，所以在精神分析理論中可以這麼描述，簡單來說，在一個國家裡，有進步的、富有生命力的傾向或衝動的民族，以及其他具有退化的、自我破壞的或死亡傾向的民族」 (1978, p. 47)。Garma 在其他地方繼續相同主題，他說：「…〔這些〕是
基於將病態行為（…）視為對內化的迫害客體一種屈服或攻擊的連續性，（…）這些主要是針對性器特質。反過來，這些內化的迫害客體來自於對當前的、孩子般的、世襲的情況的屈服，這些情況是有害的，而且一直是有害的」 (in: Raskovsky de Salvarezza (1974, p. 169)。
將超我概念化為一組迫害性客體，對抗主體的生殖力，並考量伊底帕斯衝突的核心地位，進一步將死亡本能視為是個體內化了破壞性經驗的結果，超我可說是死亡本能不可或缺的部分。因此，對 Garma 來說，受虐是精神官能症產生的基本元素。
四、B. Arnaldo Rascovsky
Arnaldo Rascovsky 進一步延伸這個概念，當他在有弒子傾向父母的研究對象領域，找出病態行為起源。因此，他對病態心理的理解，源於對弒子者的理解，例如
「（…）用不同項目來干擾小孩身心整合的父母的所有行動，我們綜合出以下幾個大類：謀殺、殘害、詆毀、虐待、忽視和遺棄」 (1974, p. 316) 。這種弒子行動會在自我
對超我的關係中延續下去。殺親傾向是次發於弒子傾向，並且前者是遵循對攻擊者的認同機制 (1974, p. 314) 。Rascovsky 追溯各種民族的神話和聖經中對於弒子者的表達，
最後他認為這是一神論觀念和社會文化過程的基礎 (1981) 。（譯註：古希臘神話的巨人族會吞噬自己的孩子）
四、C. Mauricio Abadi
Mauricio Abadi 在他的著作《Renacimiento de Edipo》 (1977) 中，基於對古代希臘詩人 Sophocles 的「伊底帕斯王」的新解釋，重新閱讀了伊底帕斯情結，由於有了這樣一個新的核心情結的概念，因此牽涉在衝突之中的元素，不僅僅是經典的那些而已。對 Abadi 來說，所有行為的動機都是來自於死亡的痛苦。另一方面，任何要去詮釋主體表象的嘗試，都只能以三元動力來理解。佛洛伊德式的伊底帕斯概念中，裡面的父親、母親和兒子的這些人物們，被角色所取代，同樣的，這些角色可以同時或先後地被任何真實人物形象所替代。這些角色如下：持有的、提取的和孝順的角色。如果根本的痛苦是死亡的話，無論是對於父親還是母親，為了確保生存，試想看看，應該就是擁有孩子吧。這樣來看，對於兩性而言，對於永恆懷孕的幻想都是通用的。父權組織，他們隱瞞了關於男性嫉羨伴隨著女性可能懷孕的這件事情。這是源自於習俗「擬娩」，在幾種原始文化中有很好的記載，即將成為爸爸的男性在他的妻子分娩的時候，模仿分娩的動作。
Abadi 選擇的模型，用來解釋伴隨著這個驗證法的三種特定角色，和特定焦慮之間的關聯性，就是分娩的模型，包括三個時刻：懷孕，通過產道和子宮外的生活。衝突沿著兩個軸向發展：兩性之間的爭鬥以及父母與孩子的爭鬥。父親和母親互相搶著要佔有兒子，兒子在這對峙之中是賭注。這種爭鬥是由兩種情感所驅使的：愛的情感，意即追求完整感；另一種則是尋求反對和排斥的仇恨感。另一方面，兒子試圖從一方父母那裡解脫出來，為此他必須與另一方建立聯盟；對父母中的一方或另一方的性慾是一種載具，藉此，聯盟─雙方的連結鍵─就會被建立起來。持有的角色忙著去接管兒子（永恆懷孕），而提取的角色則忙著與兒子建立聯盟以釋放他，或者反過來說，是要佔有他。兩性的爭鬥以這樣的方式獲得了分離感：「為了讓我活著，你必須死。」父親與孩子之間的關係的特點，是父親對自己不孕的痛苦，以及由此引起想要偷走兒子的渴望。母親與孩子的關係則是一種聯繫，在這種關係中，母親企圖生育並保留她的產物，並把父親剔除在外。
兒子試圖擺脫母親對他的禁錮，母親對此加以譴責，因為被維持在此種封閉，因而導致死亡的痛苦。逃避母親的監牢相當於弒母，並且承擔了出生的罪惡感，與此相關地，還有迫害性的痛苦，產生於面對一個總是在吞噬的母親的幻想，或是一個嘗試將她的產物或孩子送回子宮的母親的幻想。對於兒子來說，母親試圖將他保持在共生關係之中，而父親是共生的解放者；父親也是一個指導和模範，將自己保持在外。然而，兒子與父親的關係是矛盾的，因為隨著解放他的兒子，他也會想要以併吞作為抵銷死亡痛苦的神奇方法。反過來說，面對原初場景的孩子，他會經歷到被排斥的感覺，並試圖通過同盟的策略來去解散他們，這樣他就可以從其中一方或是從父母雙方之中獨立出來。每個角色都是矛盾的，因為每個行動都在內外的辯證中展開，這其中，在每個位置上來看都乘載著特定的痛苦：在內部有安全感，有依賴，是一座監獄，而外部則有著自由，但也有無助和遺棄。因此，兒子和父母的行為是既愛又恨
的，因為這齣戲中的每個主角都在奮鬥，同時一邊努力保持或回到內部，一邊避免被一個囚禁的內在威脅自己而被封閉，在此辯證的每一個動作中，都有伴隨著死亡的風險。
四、 D. Norberto Carlos Marucco
Norberto Carlos Marucco 在提到「辯證法」而不是「衝突」的時候，他是奠基於 Freud、Klein、Bion、Winnicott、Lacan、Laplanche 和 Green 等人的基礎之上的。根據他對邊緣性病患的臨床經驗，Marucco（1997）根據性驅力與客體狀態之間的辯證關係，對性特質和表徵的精神分析理論進行了修正。這個作者提出了一種分裂的精神結構的概念，即拆分為否認閹割與創造虛擬客體（非病態的戀物癖），其中客體選擇和愛的條件都是基於後者。在作者看來，分析治療的目的是在承認閹割和保存驅力的拒認之間達到一種創造性的平衡，這種辯證法也是昇華理論的基礎。虛擬客體必須在分析的關係之中被培養和使用隱喻再現才行。在性特質和移情的背景脈絡下，驅力和客體的辯證也必須被納入討論之中。為了避免對客體理想化的危險，作者主張，必須允許伊底帕斯式的性慾在情慾移情中展開來，而分析師有時會替代前伊底帕斯客體。
五、結論
由於佛洛伊德的創造力和洞察力，隨著時間的推移，他改變了自己的衝突理論。在他去世後，多樣性和爭議愈演愈烈，例如英國戰爭時期 Anna Freud 和 Melanie Klein的追隨者之間的論戰。複雜的後佛洛依德學派的歐陸精神分析觀點，在一定程度上反映了英國的情況 ─ 帶著他們的佛洛依德學派、克萊恩學派和獨立學派的傳統，以及他們各自對衝突的中心地位的看法，混合了影響力漸增的法國觀點。
隨著逃離納粹後，越來越多優秀的歐洲分析師加入，特別是那些與佛洛伊德和安娜佛洛伊德關係密切的分析師，使得後佛洛伊德學派的北美精神分析，首先在自我心理學的範疇內系統化，其強調了系統間和系統內部的結構性衝突。到了 70 年代，隨著 Heinz Hartmann 的死，「Hartmann 時代」悄然成為歷史，理論和實踐中的多元化時代來臨了。
橫跨各大洲，Klein、Bion 和 Winnicott 的英國客體關係理論的影響越來越大；法國拉岡學派和非拉岡學派的觀點、在拉丁美洲作者們的作品綜合了佛洛伊德和上述所有觀點、以及 Kohut 的自體心理學、關係和互為主體觀點的出現，連同嬰兒研究的興起和現代神經科學的進步，皆與精神分析臨床實踐的「擴大範圍」不謀而合，豐富了精神分析對於衝突的不同方向的想法。
早期對於伊底帕斯衝突的關注，轉為對（前伊底帕斯）衝突的新構想，這個新構想涉及了，被內化的二元客體關係、分離焦慮、客體的失去、失去客體的愛、失去身份和失去現實中，在發展上最早的的認同─投射和內攝歷程，這與通過表徵和象徵化建立精神結構的最早階段有關。關於創傷相對於潛意識衝突的重要性的舊有爭議（和衝突），以及幻想（潛意識幻想）相對於現實、生理及體質的特性相對於環境、衝突相對於缺陷，這些兩極分化都被重新審視，並且只能逐漸被整合到一個複雜的「互補系列」典範的當代版本。新典範的典型包括是在最近的後佛洛伊德學派的、後克萊恩學
派的、後比昂學派的模型之間一些匯集的潮流，如同是試圖整合前伊底帕斯和伊底帕斯階段，關於衝突和神經生物學發展的組織的一些綜合模型。
當代對於與衝突有關的理論的多樣性與複雜性的更多正面評價，有益於精神分析的思考與實務操作。現代的神經科學，確立了我們心智活動絕大多數是潛意識的，且心智生活是富涵衝突的。儘管有相反的可怕的預想，精神分析持續於提供對於人類心智，伴隨其本質（顯意或隱意的知曉、中心位置或背景）的衝突，最深的理解。
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