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Everything you ever wanted to know about psychoanalysis. 你希望了解的关于心理学家之所有 Translated by Charles Yan Gore, 郭研 In an interview with Stefano Bolognini, the first Italian to be elected as President of the IPA (International Psychoanalytical Association), I asked him everything I had ever wanted to know, and had never asked before, about psychoanalysis. 我在对第一个当选国际精神分析协会 (IPA)主席的意大利人,史蒂凡诺·波洛里 (Stefano Bologini)的一次访谈中,我向他咨询了我对精神分析学所需要了解, 却从没问过的所有问题. People say, "I’m in analysis ...", but in reality, they have only started with psychotherapy. What is the fundamental difference between the two? 人们常说,"我在接受精神分析……"但他们却仅仅接触的是精神疗法.两者之间 的基本区别是什么? The difference is the same as the difference between two people living together or seeing each other once a week. In analysis, apart from the setting (couch instead of chair), the frequency contributes to the depth of exploration and the emotional bond between analyst and patient. It is a "psychic cohabitation". 这个区别如同两个同住一室或者相见频繁的人之间的区别. 在精神分析过程中, 不同于诊疗台上,心理发生频率影响着分析的深度及分析者与病人之间的感情联 系.这是一种"通灵性共生". Psychoanalysis is a cultural fact, a combination of psychological theories about certain aspects of human mental functioning, but primarily it is a form of therapy. Does it make sense to enter into analysis purely as an intellectual adventure and a learning experience? 精神分析是一种文化现象,一个关于人类某种固有思维功能的心理理论的复合体; 但更首要的是,它也是一种治疗方法.但纯粹的作为一种学术探险及知识经验的 方式介入是否有效呢? Thirty years ago, when many intellectuals undertook analysis to enrich their inner world, rather than heal themselves through change, very often they discovered that intellectualization could be, at least in part, a defence. This no longer happens now: analysis requires an economic sacrifice that was more sustainable in the past, and people "kid themselves" much less now, going straight to the heart of the matter: that is, to the suffering and the need. 三十年前,当很多知识分子为了丰富其内心世界而非通过改变接受治疗去接受精 神分析的同时,他们常常会发现知识化的过程在某种意义上可以是一种防卫行为. 而这种现象不复存在了:精神分析需要一种过去曾经更为持久的经济上的牺牲; 并且现在人们不常再"自我愚弄"了,而是直击问题的核心:即其痛苦和需求. Psychoanalysis serves to understand some of the problems of the individual, but why is it used often, and inappropriately, to understand society? 精神分析旨在用于理解个人问题,但为何人们常不正当地用它去理解社会? The application of psychoanalysis to the lives of groups and societies began in1921, when Freud wrote Group Psychology and the Analysis of the Ego. The model of individual psychic life cannot be applied verbatim to the psychology of society as a whole; nevertheless, certain analogies between certain psychic and fantasmatic structures of large groups and those of an individual cannot be denied either. The quality of these observations depends on who makes them. 精神分析在群体生活及社会的应用始于 1921 年弗洛伊德(Freud)的著作《群体心 理学及自我分析》.个人精神生活的模型无法原封不动的应用于整个社会的心理 学;但同时,我们也无法否认某种大型群体与个人在心理和意幻结构上的相似性. 这些心理观察的成果取决于其作者. In psychoanalysis, psyche prevails over morals. The psychoanalyst tends not to judge. In Italy, as Flaiano said, we have only one enemy, "the referee in football matches, because he passes judgment." Could all this deresponsibilize us? 在精神分析中,心灵重于伦理.精神分析学家不应批判.在意大利,法莱诺 (Flaiano) 曾说,我们只有一个敌人:足球场上的裁判,因为他作出判决.所有这些都能让 我们逃脱责任吗? In the context of perversion, the confusion between good and evil is strategically manipulated so as to disorient the subject and make him lose his inner contact with these basic distinctions. The technique of psychoanalysis calls for ‘suspension’, in anticipation of the patient's associations. To be able to open themselves up to the exploration of their own inner life, patients need to feel listened to with impartiality. However, when the confusion has a perverse origin, the analyst must clarify the dynamics of all this. Psychoanalysis requires the patient to take conscious responsibility: for example, a patient is not "guilty" of their repressed or conscious desires, if they do not act on them; but they are "responsible" for them, and as they are mature to recognize their presence and meaning. They may wish to kill their enemy (we cannot "decide" feelings and fantasies), but they will have to, responsibly, not do so. 在变态心理的情况下,出于对正义与邪恶的迷乱被策略性的驾驭,患者对事物的 迷惑使他的内心失去了对正邪的判断.精神分析学家常使用对预料中患者的关联 进行"暂停"的手法.要使他们敞开对自我内心世界的探索,患者需要有他们被 全面公正地聆听的感觉.然而,如果这种迷惑有一个反向的缘由,分析学家则必 须澄清所有这些的动态变化.心理分析学家会要求患者自觉的承担责任:比如, 患者不必为其被约束或自觉性的欲望而"内疚";但他们应该成熟并负责任地意 识到这些欲望的存在及其意义.他们或许希望灭除他们的敌人 (我们无法"决定" 感受与幻想),但他们出于义务却不能这样做. Psychoanalysis gives each of us the thrill of taking centre stage. The analyst turns our very existence into a compelling narrative. Isn’t there a risk that this gratifies people’s narcissism? 精神分析带给我们每一个人站在舞台中心的快感.分析学家将我们真实的存在 转变为引人入胜的故事.这难道不是一种满足人们自恋的风险吗? Yes, but in many cases this is exactly what some less evolved parts of patients need. In most cases, it is not about pampering a narcissist, but rather bringing value and a sense of self to people (or those inner parts of them) who did not have a receptive container during their developmental stage. Then, alongside these, there are the real narcissists: they will find precisely the opposite response in terms of technique, aimed at making them aware of their demeanour and transforming it. 是的,但很多情况下这正是一些患者的较不成熟的性格部分所需的.通常,这并 不在于纵容自恋者,而在于给那些发展阶段未形成开放意识的人们带来价值和自 我意识,或让他们意识到其内心世界.此外,也有那些真正的自恋者:他们则会 得到手法上完全相反的处理,使他们意识到自己被贬低的身份并转变它们. I've never entered into analysis because I am suspicious of the unequal relationship with the analyst, who "naturally" tends to abuse their power. 我从未接受过分析,因为我并不信任与分析学家之间的不对等关系,他们常"理 所当然地"滥用他们的权力. The relationship is not equal and it cannot and should not be so, because the analyst has a fundamental functional responsibility in working with the patient. However, on a human level there is absolute equality between the two: they are two people, and must treat each other as such. 这种关系是不对等的,而且不可能也不应该对等.因为分析学家在治疗病人时有 根本的功能性职责.但是,在人性层面上,两者有着绝对的对等性:两者都是人, 也应该如对常人一样对待对方. What happens, in a planned way, in the course of the psychoanalytic relationship, has happened normally for centuries, and has been ‘generated, with joyous spontaneity, from devotion and affection’ (Adorno), without the need for the "artifice" of sessions and their liturgy. Before Freud, was humanity really so much worse off? 几个世纪以来,通常在预先安排的情况下,没必要"虚假"的分析与膜拜,精神 分析关系能"从投入与关怀中产生令人欣慰的自发性" (阿多诺/Adorno).在弗 洛伊德(Freud)之前,人性真的这么无足轻重吗? Psychoanalysis, when it is carried out properly, is a more focused and aware way of providing the individual with what they need to grow. There are many people who know how to relate to others with depth and empathy, which are precious natural gifts. But psychoanalytic empathy is technically another thing: it has a different technical complexity, for example, it involves tuning into different parts of the patient that are at odds with each other, such as affection and hatred felt at the same time towards the same person... 如果运用合理,精神分析法是一种引导人们心理成长,关注性和意识性更强的方 法.很多人都知道如何与他人产生深入的,心灵相通的联系,这是一种天赋.但 技术上讲,精神分析学里的同感则是另一件事情:它有一种不同的技术复杂性, 例如,它将患者的不同性格部分变得互相矛盾,诸如同时对一个人产生喜爱与仇 恨…… Are there other ways besides psychoanalysis to process suffering, such as dance (as the psychoanalyst Elvio Fachinelli once told me)? 除了精神分析法之外还有没有其他的方式来处理痛苦呢,比如说跳舞 (正如精神 分析学家艾薇欧·法其涅里 (Elvio Fachinelli)曾告诉我的)? Yes, there are other ways, which differ from case to case and which can greatly help a person. However, they exert a different and more localized effect, and sometimes no more than superficial. These activities can be useful, but they are rarely truly transformative in a structural and lasting sense. 是的,有其他方式的,它们根据不同案例能给病患巨大的帮助.但是,它们会产 生不同且更本土化的效果,并且有的时候非常肤浅.这些方式或许有帮助,但它 们很少能真正对病患产生结构性和持久性的转变. For some therapists today the unconscious has almost dissolved: people do not repress or erase anything anymore (the Super Ego does not forbid us anything, on the contrary it encourages us to indulge, because this increases consumerism). So our problem is not so much how to "liberate ourselves" as how to strengthen an increasingly fragile Ego. 对某些诊疗师来说,无意识状态已基本解决了:人们不再约束或消解任何事情了 超我不会阻止我们做任何事情,相反因为会增加消费主义,它会激发我们放纵). 因此我们的问题不在于如何"解放自我",而在于如何加强一个越来越脆弱的自 我. Yes, that’s true. Not in the sense that the unconscious does not exist anymore at all, but in the sense that it is less repressed, while the central ego is weaker, more fragmented and confused. In the past, people needed to get rid of an oppressive Super Ego, whereas today they need to reintegrate, to find reliable "objects" (in the sense of people and relationships) and be able to build relationships with common sense and consistency. Modern man is often arrogant, confused and frankly much more needy than you think. 是的,是这样的.这并非在于无意识状态完全不在存在了,而在于对它的约束越 来越少,与此同时自我中心变得更强烈,更破碎而且更迷乱.过去,人们需要摆 脱一个难以忍受的超我,而今天人们需要重新将它结合起来,以此寻找值得信赖 的"目标" (就人们及其之间的相互关系而言)并能够与常理及其一致性建立联系. 现代的人们常常会很傲慢,迷乱,而且比你想像的更欲求不满.
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Illustration from: http://jpbohannon.com/ IPA President Stefano Bolognini was interviewed on 4 September, 2013 by Filippo La Porta. The interview entitled ' Everything you every wanted to know about psychoanalysis' originally appeared in the online journal: Europa Quotidiano. U razgovoru sa Stefanom Bologninijem, prvim Talijanom koji je izabran za predsjednika IPA (Međunarodne psihoanalitičke asocijacije), pitao sam ga sve što sam oduvijek želio znati o psihoanalizi a nikada nisam pitao. Ljudi govore, «Ja sam u analizi...» a zapravo su tek započeli psihoterapiju. U čemu je temeljna razlika ? Razlika je identična razlici između zajedničkog života dvoje ljudi i viđanja jednom tjedno. U analizi osim drugačijeg settinga (kauč umjesto stolca) i učestalost seansi pridonosi dubini istraživanja i emocionalnog vezivanja analitičara i pacijenta. To je «psihički suživot». Psihoanaliza je kulturalna činjenica, kombinacija psiholoških teorija o određenim aspektima mentalnog funkcioniranja, ali i prije svega i oblik terapije. Ima li smisla ući u analizu isključivo kao u intelektualnu avanturu i iskustvo učenja? Pred trideset godina kada su se mnogi intelektualci podvrgavali analizi kako bi obogatili svoj unutrašnji svijet prije nego da bi se izliječili kroz promjenu, često su otkrivali kako intelektualizacija , barem dijelom, zapravo može biti obrana. Ovo se u današnje vrijeme više ne događa; analiza zahtijeva značajnu ekonomsku žrtvu što je u prošlosti bilo prihvatljvije, i danas se ljudi mnogo manje «samozavaravaju» te odmah idu u suštinu: to jest u patnju i potrebu. Psihoanaliza služi razumijevanju problema pojedinca. Zašto se onda tako često pa i neprikladno koristi za razumijevanje društva? Primjena psihoanalize na živote grupa i društava je započela 1921 g. kada je Freud napisao članak Grupna psihologija i analiza Ega. Model psihičkog života pojedinca ne može biti doslovno primijenjen na psihologiju društva u cjelini; premda se ipak ne mogu poreći analogije između određenih psihičkih i fantazmatskih struktura kod pojedinaca i velikih grupa. Kvaliteta opažanja ovisi prvenstveno o tome tko ih vrši. U psihoanalizi je psiha iznad morala. Psihoanalitičar teži ne suditi. U Italiji, kao što je primijetio Flaiano, imamo jednog jedinog neprijatelja, «nogometnog suca, jer on donosi prosudbe», Da li nas to može učiniti manje odgovornima? U kontekstu perverzija, zbrka između dobra i zla se strateški manipulira da bi dezorijentirala subjekta i učinila da izgubi unutarnji kontakt sa ovim temeljnim distinkcijama. Tehnika psihoanalize zaziva «suzdržavanje» da bi se potakle pacijentove slobodne asocojacije. Da bi se mogao otvoriti istraživanju vlastitog unutrašnjeg života, pacijent treba osjetiti da ga se sluša nepristrano. Međutim, kada njegova konfuzija ima izvorište u perverziji, analitičar mu mora razjasniti dinamiku svega toga. Psihoanaliza zahtijeva od pacijenta da preuzme svjesnu odgovornost: primjerice, pacijent nije «kriv» zbog svojih potisnutih ili svjesnih žudnji, ukoliko ne djeluje po njima; ali je «odgovoran» za njih, i kada sazrijeva spoznaje njihovo prisustvo i značenje. Pacijenti mogu željeti ubiti neprijatelje (ne možemo odlučivati o osjećajima i fantazijama), ali imaju odgovornost da to ne učine. Psihoanaliza nam daje uzbudljivu poziciju «biti u centru pažnje». Analitičar pretvara naše postojanje u uvjerljivu priču. Nema li u tome rizika da to gratificira narcizam? Da, u mnogim slučajevima, to je upravo ono što manje razvijeni dijelovi pacijentove ličnosti trebaju. U većini slučajeva nije riječ o tome da se razmazi narcisa, već da se dade osjećaj vrijednosti selfa ljudima (ili njihovim unutrašnjim dijelovima) koji nisu imali prijemljiv container tijekom razvojnih etapa. Pored ovih postoje i pravi Narcisi; što se tiče tehničkog pristupa analitičar će posve drugačije odgovoriti na njih s ciljem da im osvijesti i transformira njihovo ponašanje. Ja nisam nikada ušao u analizu jer sam bio sumnjičav glede nejednakosti u odnosu sa analitičarima, koji «prirodno» teže iskorištavanju svoje moći nad pacijentom. Odnos nije zasnovan na jednakosti, ne može i ne treba takav biti stoga jer analitičar ima temeljnu funkcionalnu odgovornost u radu s pacijentom. S druge strane, one ljudske, postoji potpuna jednakost među njima; oni su samo dvoje ljudi i trebaju se tako i odnositi jedno prema drugom. Ono što se događa tijekom psihoanalitičkog procesa u odnosu, događalo se i normalno kroz stoljeća među ljudima «stvarano radosnom spontanošću iz odanosti i naklonosti» (Adorno) bez potrebe za strategijom seansi i njihovom liturgijom. Da li je prije Freuda čovječanstvo stvarno bilo toliko lošije? Psihoanaliza, kada se adekvatno provodi, je više usmjeren i osviješten put ka opskrbljivanju pojedinca onim što treba za razvoj. Postoje mnogi ljudi koji znaju kako se ophoditi s drugima s dubinom razumijevanja i empatijom; koji su dragocjeni prirodni darovi. Psihoanalitička empatija je tehnički gledano nešto drugo; ona uključuje drugačiju tehničku kompleksnost, na primjer, usklađivanje sa različitim dijelovima u pacijentu koji su u neskladu jedan s drugim, kao što su mržnja i naklonost koja se istovremeno osjeća prema istoj osobi... Ima li drugih načina osim psihoanalize kojima se može procesuirati patnja, npr. poput plesa (što mi je jednom rekao psihoanalitičar Elvio Fachinelli)? Da, postoje i drugi načini, različiti od slučaja do slučaja, koji mogu umnogome pomoći osobi. Ipak, oni dovode do različitih i ograničenijih rezultata, ponekad ne više od površnih. Takove aktivnosti mogu biti korisne, ali su rijetko stvarno transformativne u strukturalnom smislu i bez trajnog efekta. Za neke terapeute danas, nesvjesno je gotovo nestalo; ljudi ništa više ne potiskuju niti ne brišu (Super Ego nam više ništa ne zabranjuje, naprotiv ohrabruje popustljivost i ugađanje sebi jer to potiče konzumerizam). Time, problem nije više u tome kako «osloboditi sebe» već kako ojačati sve krhkiji Ego. Da, to je istina. Ne doduše u smislu da nesvjesno više ne postoji, već u smislu da je manje potisnuto, dok je središnji Ego slabiji, fragmentiraniji i konfuzniji. Ljudi su u prošlosti imali potrebu rješavati se tiranskog Super Ega, dok danas imaju potrebu reintegrirati se, pronaći pouzdane «objekte» ( u smislu osoba i odnosa) i biti sposobni izgraditi odnose na zdravom razumu, čvrstoći i trajnosti. Moderni je čovjek često arogantan, zbrkan i iskreno rečeno mnogo potrebitiji nego što se misli. Prijevod na hrvatski jezik / Stanislav Matačić 25.9.2013.