Masochism 受虐狂 Following Freud's(1908) lead, Bak(1946) focused on the sadomasochistic trends in paranoia. He sees the paranoid reaction as a delusional masochism in which the regression to masochism is accompanied by withdrawal of libido along with increased hostility toward the previous love object and sadistic fantasies. When mastery over the hostility fails, sadism is projected as a delusional restitution which enables the masochism to be reinstituted in relation to the delusions of mistreatment and persecution. 跟随弗洛伊德(1908)的领导，贝克(1946)专注于偏执症中的施虐受虐倾向。他将这种偏执反应视为一种妄想受虐狂，这种向受虐的退行伴随着力比多的撤回，以及对先前的爱的客体的敌意增加以及施虐幻想。当对敌意的控制失败时，施虐被投射为一种妄想的恢复，使受虐被重新建立在虐待和迫害的妄想上。 The link between paranoia and masochism, however, has been stronglyemphasized by Nydes (1963). He formulates the polarity between the masochistic and the paranoid character in the following terms:"The masochistic character appears to renounce 'power' for the sake of 'love'; and the paranoid character appears to renounce ' love' for the sake of 'power'"(p.216). Thus, in the megalomaniac phase of delusional paranoia, the patient renounces love and adopts the position of the powerful figure of God or one who is equated with God. The masochist projects his wishes for power onto another person and renounces his own power for the sake of the love of the powerful figure. Nydes contrasts the paranoid orientation with the sadistic orientation and feels that they must be distinguished, even though they often overlap. The paranoid orientation is essentially defensive against the inner feeling of guilt. It involves identification with the victim, the one who is being persecuted, rather than identification with the aggressor, which is more characteristic of a sadistic orientation. 然而，偏执狂和受虐狂之间的联系已经被Nydes(1963)强烈地强调了。他将受虐狂和偏执狂之间的对立描述如下:“受虐狂似乎为了‘爱’而放弃‘权力’;偏执狂似乎为了‘权力’而放弃‘爱’”(第216页)。因此，在妄想型偏执狂的夸大阶段，患者放弃了爱，采取了上帝的强大形象或等同于上帝的地位。受虐者将他对权力的渴望投射到另一个人身上，并为了对权力人物的爱而放弃自己的权力。尼德斯将偏执倾向与施虐倾向进行了对比，并认为两者必须加以区分，尽管它们经常重叠。偏执倾向本质上是对内心负罪感的防御。它涉及对受害者，即被迫害者的认同，而不是对侵略者的认同，后者更具有施虐倾向的特征。 The power operation in paranoia is a kind of counterattack against an assumed accuser. The frequent effect of this is to provoke the punishment in reality against which he was supposedly defending himself. The paranoid is totally unaware of his own provocation, and the subsequent negative reaction simply affords a confirmation of his feelings that he is being persecuted. The paranoid equates power with invulnerability. He despises weakness in any form and will often endure excruciating pain. As Nydes points out,"to wish for love is to admit weakness, and to accept subjugation. It means yielding to castration, and to homosexual degradation"(1963,p.223). He sees Schreber's submission to God as a humiliating emasculation,a form of masochistic regression which allows him some degree of safety and protection. 偏执者的权力运作是对假定的指责者的一种反击。这样做的结果往往是在现实中招来惩罚，而偏执者认为自己在这种攻击面前保护自己。偏执者完全不知道他自己的挑衅，而随后的消极反应只是证实了他的感觉，他正在被迫害。偏执者把力量等同于刀枪不入。他鄙视任何形式的软弱，常常忍受难以忍受的痛苦。正如尼德斯所指出的，“渴望爱就是承认软弱，接受征服。”它意味着对阉割的屈服和同性恋的堕落”(1963年，第223页)。他认为史瑞伯对上帝的屈服是一种羞辱性的阉割，是一种受虐性的退行，这给了他一定程度的安全与保护。 Nydes' position therefore comes very close to that of Ovesey, but whereas Ovesey stresses the patient's failure to meet the demands of society, Nydes stresses the paranoid's selection of negative features of an otherwise positive social response by reason of his punitive and infantile superego. The paranoid character expects to be punished for success rather than rewarded, as is the normal experience. Paranoid-masochistic trends may have adaptive aspects, but they are basically motivated by the need to resolve underlying intrapsychic conflicts. Thus both paranoid and masochistic types of characters have failed to achieve a healthy identification with the same-sex parent, who is unconsciously regarded as omnipotent. They wish to replace that parent and at the same time dread retaliation in the form of annihilation or castration. 因此，尼德斯的立场非常接近于奥维西，但奥维西强调病人无法满足社会的要求，而尼德斯强调偏执狂选择了一个积极的社会反应的负面特征，因为他的惩罚性和婴儿式的超我。偏执型性格的人希望因为成功而受到惩罚，而不是得到奖励，这是正常的经验。偏执狂-受虐狂倾向可能有适应性的方面，但它们的基本动机是解决潜在的精神内部冲突。因此，无论是偏执型还是受虐型的角色都未能与同性父母建立健康的认同，因为他们在无意识中被认为是无所不能的。他们希望取代父母，同时又害怕以灭绝或阉割的形式进行报复。 Any form of self-assertion or real success is seen unconsciously as a defiance of, and a transgression against, the all-powerful authority figure. Success is played out in terms of the unconscious Oedipal drama of incest with the parent of the opposite sex, as well as murder of the parent of the same sex. Competition is particularly threatening since it implies a desperate combat with the projected infantile superego figure, so that the paranoid individual must resort to a delusional form of magical control in which the behavior, thoughts, and wishes of others are secretly directed and controlled. Any independence of others, however benign and apparently innocuous, ecomes a threat to the paranoid. 任何形式的自我主张或真正的成功都在无意识中被视为对全能的权威人物的蔑视和冒犯。成功是在无意识的俄狄浦斯情节中表现出来的:与异性父母乱伦，以及对同性父母的谋杀。竞争尤其具有威胁性，因为它意味着与投射出来的婴儿式超我形象进行绝望的战斗，因此偏执的个体必须求助于一种奇幻控制的妄想形式，在这种控制中，他人的行为、思想和愿望被秘密地引导和控制。他人的任何独立，无论多么善意和明显无害，都会对偏执者构成威胁。