Schreber's Father 史瑞伯的父亲 Niederland has also contributed a significant amount of imformation about Schreber's relationship to his father which has important implications for the genesis of paranoia. The father was Dr. Daniel Gottlieb Moritz Schreber, who was a physician, lecturer, writer, and clinical instructor in the medical school at Leipzig. He had specialized in orthopedics and had written and lectured widely on the upbringing of children and physical culture through the use of what he called "therapeutic gymnastics." This comprised an elaborate series of compulsive and rigid ritualizations which were calculated to break the will of the child and subject him to an inexorable discipline. Severe corporal punishment was indicated at the slightest infringement of any of these elaborate rules even from the earliest age, because the rebellious and disruptive acts of the child's crude nature had to be weakened and brought under control through the greatest strictness. 尼德兰还提供了大量关于史瑞伯和他父亲关系的信息，这对偏执的形成有着重要的意义。他的父亲是Daniel Gottlieb Moritz Schreber博士，他是莱比锡医学院的一名医生、讲师、作家和临床讲师。他的专业是矫形外科，写过很多关于用他称之为“治疗体操”进行儿童培养和体育文化的文章，也做过很多关于这个主题的演讲。这包括一系列精心设计的强迫和严格的仪式，旨在打破孩子的意志，使他服从无情的纪律。甚至从儿童时代起，只要轻微违反这些详细规定，就会受到严厉的体罚，因为必须通过最严格的规定来削弱和控制儿童天性中叛逆和破坏性的行为。 The father applied these educative methods rigorously to his own children, and undoubtedly the infant Schreber was therefore subjected to a relentless mental and physical torment under the guise of medical and educational principles. The elder Schreber was thus pathologically concerned with the control of both masturbatory and aggressive practices in children, but he disguised this compulsive sadism and rationalized it within the context of his almost missionary crusade for improved methods of physical culture and moral formation of children. Practices in child-rearing, given in some detail by Niederland, could be interpreted as compulsive-sadistic-projective experiences in self-control(Niederland,1959). 父亲严格地把这些教育方法应用到他自己的孩子身上，因此，毫无疑问，婴儿施史瑞伯经受了在医学和教育原则的掩盖下下无情的精神和肉体的折磨。因此，老史瑞伯在病理学上关注的是控制儿童的手淫和攻击性行为，但他掩盖了这种强迫性施虐行为，并在他几乎是传教士式的改革运动(改善儿童的体育文化和道德养成方法)中将其合理化。尼德兰详细介绍了育儿的实践，这些实践可以被解释为自我控制中的强迫-施虐-投射体验(尼德兰，1959)。 This radical crushing of the child's crude nature was accomplished from the earliest age by suppression of all strivings for independence and lack of obedience to the elaborate rules required by the system. All indications of passions and bad habits had to be dealt with immediately and drastically by admonishments and mechanical restraints administered with bodily punishment. The elder Schreber maintained that properly administered,a state of complete submissiveness could be imposed on the child by the age of five or six years. 这种对孩子的原始天性的彻底粉碎，从很小的时候就通过压制所有独立的努力和不服从系统所要求的复杂规则而实现了。所有的激情和坏习惯的迹象都必须立即和彻底地通过训诫和肉体惩罚的机械约束来处理。老史瑞伯坚持认为，如果管理得当，孩子在五、六岁时就会处于完全顺从的状态。 The father suffered a head injury and fell ill with a mental illness in about his fifty-first year. After the injury the father lived in partial seclusion and withdrew from many of his activities, as well as from personal contact with his children. He had violent outbursts of rage and fury and often tolerated only the presence of his wife. He died in 1861 at age fifty-three. It is striking, therefore, that the son became ill for the first time at the age of fifty-one and that his chief symptoms centered about complaints about his head, about a softening of the brain, and fears that he would die soon. Soonafter that he was admitted to the Leipzig clinic where he made a suicidal attempt. Two years later when he reached the age of fifty-three, he recorded a marked deterioration of his condition which was marked by the signs of transformation into a woman that so characterized the course of his subsequent psychosis. 父亲在大约51岁时头部受伤，并患上了精神疾病。受伤后，父亲过着部分隐居的生活，不参加任何活动，也不与孩子们进行私人接触。他暴跳如雷，常常只容忍妻子在场。1861年他去世，享年53岁。因此，令人吃惊的是，这个儿子在51岁时第一次生病，他的主要症状是对他的头的抱怨，对大脑变软的抱怨，以及对他即将死去的恐惧。不久之后，他住进了莱比锡诊所，并在那里企图自杀。两年后，当他53岁时，他的病情明显恶化，表现为转变为女人的迹象，这也是他后来精神错乱的特征。 This material begins to shed considerable light on the kernel of truth that may have lain behind the psychosis. We can begin to understand the son's helpless longings for the father and his grievances when "God retired to an enormous distance." The complaint that God does not really understand living man is a reproach against the father whose books were filled with lifeless drawings of anatomical representation. It also is a reproach against that same Dr. Flechsig, whose scientific work with corpses and whose therapeutic interest in castration were undoubtedly well known to the patient(Niederland,1959,1968). Schreber's "little men" may very well refer to the drawings in his father's books, and the anatomical delusions that he entertained may also have referred to the illustrations of dissections in the same book, and undoubtedly were related to castration anxiety and sadomasochistic fantasies stemming from his childhood. 这些材料开始对可能隐藏在精神病背后的真相的核心进行相当程度的揭示。我们可以开始理解当“上帝退避到很远的地方”时，儿子对父亲无助的渴望和他的委屈。对上帝不真正了解活人的抱怨，这是对父亲的一种谴责，因为他的书里满是毫无生气的解剖图。这也是对弗莱克西格博士的一种谴责，他对尸体的科学研究和对阉割的治疗兴趣无疑为病人所熟知(尼德兰，1959年，1968年)。史瑞伯的小男人很可能是指他父亲书中的插图，他所产生的解剖妄想也可能是参考了同一本书中解剖的插图，而这些插图无疑与他童年时期产生的阉割焦虑和施虐受虐幻想有关。