Other Views 其他观点 MacAlpine and Hunter (1956,1953) also pointed out the strong feminine aspect of Schreber's delusional system, particularly his calling the sun a "whore," which was not consistent with Freud's view that the sun was a symbolic representation of the father. However, Schreber's mother was very closely associated with the father's works and helped him carry them out, even assisting him in the writing, so that she became a participant in the father's compulsive sadistic practices. The controlling and omnipotent figure of the deified power that controlled Schreber's life was undoubtedly a fusion of both maternal and paternal images. In addition, Schreber's father had elaborate ideas about attraction and repulsion as governing principles of the universe and of the relationship of God to the universe and His control over it, which may well have formed a contributing aspect of Schreber's elaborate delusional cosmology(Niederland,1963). MacAlpine and Hunter(1956,1953)也指出了史瑞伯的妄想系统中强烈的女性化的一面，尤其是他把太阳称为“妓女”，这与弗洛伊德认为太阳是父亲象征的观点是不一致的。然而，施雷伯的母亲与父亲的作品有着非常密切的联系，帮助他完成这些作品，甚至帮助他写作，因此她成为了父亲强迫性施虐行为的参与者。控制着施雷伯生活的具有神化力量的控制性和全能性形象，无疑是母亲和父亲形象的融合。此外，史瑞伯的父亲对引力和斥力作为宇宙的支配原则，以及上帝与宇宙的关系和祂对宇宙的控制都有详尽的想法，这很可能形成了史瑞伯复杂的妄想性宇宙论的一个贡献方面(Niederland,1963)。 Katan(1950a,1950b,1952) follows Freud's basic view that the fundamental conflict in paranoia is the homosexual conflict. Schreber's hallucinations were a means of coping with unbearable homosexual urges, and thus formed a way of discharging libidinal energies by projection to God and the figure of Flechsig. Nunberg (1952) points out that Schreber's denial of Flechsig's real existence corresponds to his helplessness in mastering the attachment to the father that was reactivated in his transference relationship to Flechsig and had to be replaced by denial and the representation of Flechsig and the father in hallucinatory form. Nunberg also points to the role of superego projections in the construction of the hallucinations. The superego develops primarily through identification with the father figure, and by projection of the inner voices of conscience the father figure was replaced in the external world where he had originally belonged(Nunberg,1952). 卡坦(1950a,1950b,1952)遵循了弗洛伊德的基本观点，即偏执症的基本冲突是同性恋冲突。史瑞伯的幻觉是一种对付难以忍受的同性恋冲动的方法，因此形成了一种通过投射到上帝和弗莱西格的形象来释放力比多能量的方法。Nunberg(1952)指出，史瑞伯对弗莱西格真实存在的否认，对应的是他在控制对父亲的依恋上的无助，这种依恋在他对弗莱西格的移情关系中被重新激活，必须被否认，并被弗莱西格表征和幻觉形式的父亲所取代。Nunberg还指出了超我投射在幻觉构建中的作用。超我主要是通过与父亲形象的认同发展起来的，通过把良心的内部声音投射出去，父亲的形象在他原本所属的外部世界中被取代(Nunberg,1952)。 White's(1963) approach to the Schreber case is more in terms of Eriksonian categories. He suggests that the primitive, destructive, and dependent oral impulses toward the mother were of the most crucial importance and central to the pathology of the Memoirs(White,1961). The methods of child-rearing employed by his parents produced the response of rage, mistrust, and unresolved oral destructive and dependent needs, and these could only be relinquished through identification with her, but also had to be defended against by a more superficial identification with the father, in which Schreber became competent and compulsively conscientious. This enabled him to weather the storms of puberty by way of intense identification with the compulsive and rigidly restrictive father. This helped him to manage the instinctual conflicts associated with childhood and adolescence, but left him quite vulnerable to the conflicts of intimacy and isolation on an adult level of adjustment. The emergence of hypochondriasis and subsequent paranoia represented a response to a generativity crisis which developed in the context of political defeat and his stillborn children. Beneath the facade of compulsive masculine identification, he remained secretly the infant who wishes to be the sole possessor of the wife-mother, and the delusional transformation into a woman may have been a psychotic way of symbolically merging with the mother. For an infant to destroy the mother is in fact to destroy the world, so that Schreber's world destruction fantasies may stem from primitive oral destructive impulses. 怀特(1963)对史瑞伯案例的处理更倾向于埃里克森式的分类。他认为，对母亲原始的、破坏性的、依赖的口欲冲动是最重要的，也是回忆录病理学的核心(怀特，1961)。他父母采用的养育孩子的方法受产生了愤怒的反应,不信任,和未解决的口欲破坏性和依赖的需求,这些只能通过认同她来放弃,但也必须通过更表明地认同父亲来防御，在其中，史瑞伯变得胜任并且强迫性地勤奋。这使他能够通过与强迫和严格限制的父亲的强烈认同来度过青春期的风暴。这帮助他处理与童年和青春期有关的本能冲突，但也让他在适应成年阶段的亲密和孤立的冲突中变得十分脆弱。疑病症的出现和后来的偏执是对生育危机的一种反应，这种危机是在政治失败和孩子流产的背景下发展起来的。在强制的男性认同的表象下，他仍秘密地保留着婴儿的状态，想做妻子-母亲唯一的拥有者，而这种向女性的妄想转变可能是一种精神上与母亲象征性结合的方式。对于一个婴儿来说，摧毁母亲实际上就是摧毁世界，所以史瑞伯的世界毁灭幻想可能源于原始的口欲毁灭冲动。 Carr(1963) comments that homosexual conflict does not seem to play a very considerable role in many cases, and that even though patients may engage in overt homosexual practices, they may also need psychotic defenses against an underlying unconscious and unacceptable sadistic incorporative impulse. He feels that the role of hostility is a central difficulty in all theories of paranoia. Paranoia along with homosexuality may both serve as defenses against hostility. Schreber's world destruction fantasies may thus be seen as a displacement of murderous wishes. Freud's handling of the Schreber case, therefore, has been criticized on both methodological and conceptual grounds(MacAlpine and Hunter,1953;Walters,1955). 卡尔(1963)评论说，同性恋冲突在许多案例中似乎并没有扮演一个非常重要的角色，而且即使病人可能参与公开的同性恋行为，他们也可能需要精神上的防御来抵抗潜在的无意识的和不可接受的施虐合并冲动。他认为敌意的角色是所有偏执理论的中心难点。偏执症和同性恋都可以用来防御敌意。因此，史瑞伯的世界毁灭幻想可能被视为谋杀愿望的替代品。因此，弗洛伊德对史瑞伯案例的处理受到了方法论和概念基础两方面的批评(MacAlpine and Hunter,1953;Walters,1955)。