Schreber's Delusions 史瑞伯的妄想 Schreber's delusions were bizarre and elaborate. His original physician at the Leipzig clinic had been the famous neuropsychiatrist, Flechsig, whom Schreber had originally admired and regarded highly. But later on he felt that Flechsig was performing "soul murder" on him, the nature of which was never explained. Freud regarded the powerful persecutor as being a substitute for an important figure in the patient's emotional life prior to his illness. The person who was once loved and honored now becomes a hated and feared persecutor. Freud felt that the reason for this paranoid delusion was the fear of sexual abuse by Flechsig and that the exciting cause of the illness was then an outburst of homosexual libido. One of the persistent delusions of Schreber's illness was that he was being transformed into a woman by the power of God, that his genitalia were changing into a woman's genitalia, and that he was growing breasts. 史瑞伯的妄想既古怪又复杂。他在莱比锡诊所的最初的医生是著名的神经精神病学家弗莱克西格，史瑞伯最初很欣赏他，并给予他很高的评价。但后来，他觉得弗莱克西格是在对他进行“灵魂谋杀”，他从来没有解释过这种谋杀的本质。弗洛伊德认为这个强大的迫害者是病人患病前情感生活中的一个重要人物的替代者。这个曾经被爱和尊敬的人现在变成了一个被人憎恨和害怕的迫害者。佛洛伊德认为这种偏执妄想的原因是害怕弗莱克西格的性虐待，而这种疾病令人兴奋的原因是同性恋力比多的爆发。史瑞伯的病让他产生的一个持久妄想是，他在上帝的力量下变成了一个女人，他的生殖器变成了一个女人的生殖器，他长出了乳房。 The place of divinity in these delusions was very special. Schreber thought that divine influences were being exercised on his body by means of changes in his nerves. God himself was regarded as nothing but nerve, whereas men consisted of bodies and nerves. The nerves of God had a creative capacity in that they possessed all the properties of human nerves to a greatly intensified degree. They had the power of turning themselves into any kind of object in the created world in the form of rays that emanated from the deity. After the work of creation was finished, God had withdrawn to an immense distance and left the world to its own devices. His activity was restricted to drawing to himself the souls of the dead. Schreber felt that his sexual feelings were the feelings of a woman and described the nerves absorbed by him as having the character of female "nerves of voluptuousness" which thus transformed his body into a more female mode. Schreber in time began to reconcile himself to this sexual transformation and was able to bring it into harmony with the higher purposes of God. God himself was demanding femaleness from him. This transformation and his special relatedness to God were connected with his special mission in the world in which he was the special agent of God, to save and redeem God's creation. Schreber developed an elaborate theocosmology in which he elaborated God's special relationship to the world, the complex relationships within the divinity itself, and his special relationship to God. 神性在这些妄想中的地位是非常特殊的。史瑞伯认为，神性正以改变他的神经的方式对他的身体施加。上帝本身被认为只是神经，而人是由身体和神经组成的。上帝的神经有一种创造的能力，因为它们具有人类神经的所有特性，而且大大增强了。他们有能力把自己变成所创造的世界中的任何物体，以来自神的光芒的形式。在创造的工作完成之后，上帝已经退到很远的地方去了，让世界自生自灭。他的活动仅限于吸引死者的灵魂。史瑞伯认为他的这种性的感觉是一个女人的感觉，并把他所吸收的神经描述为女性的“性感的神经”，从而把他的身体转变成一个更女性的模式。随着时间的推移，史瑞伯开始使自己适应这种性转变，并能够将其带入与上帝更高目的的和谐之中。上帝要求他成为女人。这种转变和他与上帝的特殊关系与他作为上帝的特别代理人在世界上的特殊使命有关，即拯救和救赎上帝的创造。史瑞伯发展了一门复杂的神学，在其中他阐述了上帝与世界的特殊关系，神性本身的复杂关系，以及他与上帝的特殊关系。 Freud points out that the persecutor is divided into Flechsig and God, and that this represents a paranoid reaction to a previously established identification of the two figures. Just as hysteria condenses and identifies elements in the unconscious, it is characteristic of paranoia that it decomposes these condensations and identifications once again and projects them as separate entities in the external world. Freud speculates that God stands for the patient's distinguished father, and that the figure of Flechsig stands for the patient's older brother, who was three years his senior and who had died in 1877. 佛洛伊德指出，迫害者被分为弗莱克西格和上帝，这代表了对先前建立了认同的两个人物的偏执反应。就像歇斯底里症在无意识中浓缩和识别元素一样，偏执症的特点是它将这些浓缩和识别再一次分解，并将它们投射为外部世界中独立的实体。佛洛伊德推测，上帝代表病人杰出的父亲，而弗莱克西格则代表病人的哥哥，比他大三岁，死于1877年。 Freud comments that Schreber's relationship to God exhibited several curious features, which included a mixture of blasphemous criticism and mutinous insubordination on the one hand, and of reverent devotion on the other. God according to him was incapable of learning anything by experience, and did not understand living men because He only knew how to deal with corpses. Schreber also identified the sun directly with God, either the lower god(Ahriman), or sometimes the upper god (Ormuze). Thus Freud saw the sun and its rays that reached out to touch the world as being a symbol of the father, so that the conflict with God was construed as representing the infantile conflict with the father whom the patient loved and to whom he submitted himself. Thus the most dreaded threat of the father, that of castration, provided the material for Schreber's wishful fantasy of transformation into a woman. 弗洛伊德评论说，史瑞伯与上帝的关系表现出几个奇怪的特征，其中包括一方面是亵渎的批评和反叛的不服从，另一方面是虔诚的奉献。按照他的说法，上帝不能从经验中学习任何东西，也不了解活人，因为他只知道如何处理尸体。史瑞伯还把太阳直接与上帝联系在一起，有时是低级的上帝(阿利曼)，有时是高级的上帝(奥玛兹)。因此，佛洛伊德把太阳和它接触世界的光线看作是父亲的象征，因此，与上帝的冲突被解释为代表婴儿与父亲的冲突，父亲是病人所爱并屈服的。因此，父亲最可怕的威胁，即阉割，为史瑞伯变成女人的一厢情愿的幻想提供了素材。