临床克莱茵

> 临床克莱茵

R. D. Hinshelwood
轻工 2017-7

CLINICAL KLEIN Chinese translation

Preface

《临床克莱因》中文版序言

I am impressed with Fang Feng’s initiative and work in translating Clinical Klein. It feels like a long way for the book to travel. It has come all the way from Britain and I wonder what home it will find amongst Chinese psychiatrists and therapists, and the intellectual public.

我对方峰主动翻译《临床克莱茵))的工作印象深刻。感觉上,这本书像是经历了一段漫长的旅途。它从英国远道而来,我想知道,它将在中国的精神科医生、心理治疗师以及知识分子当中找到怎样的归宿。

The picture of China we have in the West, is a very longstanding culture which is impressive in its high level of sophistication and achievements. It is a culture that has lived longer than any we can look at here – Greece, Rome, Mediaeval, and Imperial Britain, all are short-lived compared with China. It is a surprise that such a long stable culture is looking for new understandings from us. Of course the West can offer the technology to exploit the material world. But now we have to see how much the West can offer in the understanding of the nature of human beings themselves, and their experiences. Psychoanalysis claims to be one such new view of human beings, and must be very novel for cultures outside of the West.

在我们西方人眼中,中国有着非常悠久的文化,它高水准的涵养与成就给人留下了深刻的印象。这是一个存在的时间比任何我们眼前的文化都要更久远的文化。比起中国,希腊、罗马以及大英帝国甚至中世纪都显得非常短暂。令人惊讶的是,如此长期稳定的文化希望从我们这里寻求新的理解。当然,西方国家可以提供探索物质世界的技术。不过,我们现在不得不考量,在理解人性本身以及人类经验的领域内,我们又能够提供多少。精神分析自称是一种新的人性观,对西方之外的文化而言,会显得比较新奇。

This book, moreover, addresses a particular version of psychoanalysis, one that locates a person in his context of human relations (object-relations psychoanalysis). Melanie Klein’s researches into the experience of very young children enabled her to postulate at least what infants and babies felt and ‘thought’, That vision into the very early psychology of infants allowed her to picture what is innately given in human beings – that which society will play upon to create each new individual. Society is the context of relations with others that give us opportunities, and which police the limitations each individual has.

此外,本书提及的是精神分析的一个特定的流派——将当事人放置在他的人际关系背景中(客体关系精神分析)。梅兰妮·克莱茵(MelanieKlein)探索的是非常年幼的孩童的经验,这使她提出了有关婴儿感受与“想法”的假设。进入婴儿非常早期心理的视野,使她描绘出人类与生俱来的天性,社会则是利用这样的天性创造了每一个全新的个体。社会作为与他人关系的环境,为我们提供了机会,同时也给每个人划定了界限。

Klein always talked of the ‘deeper layers’ of the unconscious mind, and she truly believed she had given something important to add to Freud’s fundamental discoveries. In her Autobiographical Notes1, she described ‘producing what I know to be an extremely important contribution to psycho-analysis’. This is not a modest view of her work, and she does acknowledge her considerable ambition. However she described how that personal ambition moved from pride in herself, to become an ambition for the development of psychoanalysis to which she had contributed. The contribution she prized was her discovery of this deeper level, a discovery widened and clarified by her colleagues and students over the years since she died in 1960.

克莱茵总在谈论无意识心智中较为深度的层面,她确信自己为弗洛伊德的基本发现增添了一些重要的内容。在她的自传中(于2016年发表在梅兰妮·克莱茵基金会的网站上),她曾说,“将我所知道的变成对精神分析极为重要的贡献”。这不是一种谦虚的观点,她承认自己拥有相当大的抱负。不过,她描述了这样的个人抱负如何从自身的骄傲,转变成为精神分析发展作贡献的志向。她最有价值的贡献就是她发现的深层无意识,在她于1960年过世后,她的同事及学生多年以来扩展并澄清了这一发现。

The Kleinian version of psychoanalysis has put aside the more mechanistic view of human beings which classical psychoanalysis has developed. Melanie Klein never referred in her works to the economic model; she never referred to ‘psychic energy’. Instead, Klein started with little children playing with toys, and found they were expressing sad and frightening anxieties. She was not interested in where these anxieties came from – she was interested in the pain of her children. She was moved by their anxiety, and pursued the intention of alleviating those painful anxieties.

克莱茵学派的精神分析,撇开了古典精神分析中较为机械的人性观。梅兰妮·克莱茵在她的工作中从未提及经济学模型(the economicmodel),也不说“心理能量(psychic energy)”。相反,克莱茵开始跟幼小的儿童工作,在玩玩具的过程中,她发现他们在表达一些难过的、可怕的焦虑。她对追溯焦虑的起源没有兴趣——她感兴趣的是孩子受到的痛苦。他们的焦虑触动了她,让她试图帮助他们缓解这些痛苦的焦虑。

As a result she conceived of the child’s mind as comparable to the array of toys (or as she called them ‘objects’) that children used for the expression of their minds and narratives in the playroom. The tone of the Kleinian discourse tends to be different from classical psychoanalysis, and to be ‘experience-near’. This term – experience-near – came from Kohut when he tried to describe the blind alley that he thought classical psychoanalysis had reached. This book attempts to capture that experiential focus on psychological experience which is characteristic of Kleinian (and more recent schools of) psychoanalysis. It turns away from the biology-based conceptions of instincts.

结果,她构建出儿童心智的模型,类似于玩具摆放的形式(她称这些玩具为“客体”)。在游戏室内,儿童使用这些玩具来表达他们的内心及故事。克莱茵学派论述的语气倾向于“贴近经验(experience-near)”,与古典精神分析有所不同。“贴近经验”这个术语来源于科胡特(Kohut),他曾经试图用这个术语描述他所认为的:古典精神分析已经进入了死胡同。本书试图抓住从经验上聚焦于心理体验的过程,这是克莱茵学派(以及更多近来的精神分析学派)的特征。它放弃了基于生物的本能概念。

In some ways, psychoanalysis, including the Kleinian school, is a product of the neoliberal capitalist view of the individual. But insofar as psychoanalysis digs beneath purely social influences, it has an enduring radical colour. Therefore it can question if only social influences underlie the formation of the person. Psychoanalysis can dig a deep hole beneath the social influencing that each culture exerts on the development of its human beings, so that we claim that the person has his influence too when he picks his own way to manage and suffer the social influence.

在某种程度上,精神分析,包括克莱茵学派,产自于一种新自由主义资本家的人性观。不过,至今为止,由于精神分析的摸索深入纯粹的社会影响之下,它染上了一种持久的激进色彩。因此,它可以质疑:是否只有社会影响构成了个人形成的基础昵?每种文化都会对当中的人类发展施加影响,而在社会影响之下,精神分析可以挖掘一个深洞。因此,我们认为,当个人选择自己特有的方式去应对并经历社会影响时,他也就带入了自身的影响。

It remains to be seen if this is a genuine deeper layer that lies beneath all the cultural influences, social prejudices, historical events, and economic pressures. Perhaps the reception of Klein’s view in other cultures such as China will indicate how much psychoanalysis has relevance for all human beings – and how much it is only a 19th century, Jewish, Viennese psychology.

这样的深度层面是否真的存在于一切文化影响、社会偏见、历史事件以及经济压力之下,还有待观察。或许,让其他的文化(例如,中国)接收克莱茵的观点,就可以表明:精神分析在多大程度上适用于所有的人类——在多大程度上,它只是一种19世纪犹太人的维也纳心理学。

Bob Hinshelwood June 2016

鲍勃·欣谢尔伍德(Bob Hinshelwood) 2016年6月