Freud and Projection 弗洛伊德和投射 We now wish to examine more carefully the nature of the mental operations which constitute the projective process as well as some of its specific functions and implications. 我们现在要更仔细地研究构成投射过程的心理操作的性质，以及它的一些具体功能和意义。 We can do no better in our assessment of projection itself than to return to the most important text which Freud has provided us in which he discusses the mechanisms of projection. We have had occasion to discuss the development of Freud's ideas on projection in our preliminary consideration of the Schreber case. But we can concentrate most usefully at this point on the important third section, in which he specifically focuses on and discusses the mechanism of paranoia. 我们在评估投射本身时，最好的办法就是回到弗洛伊德为我们提供的最重要的文本，他在其中讨论了投射的机制。我们在对史瑞伯病例的初步考虑中曾有机会讨论过弗洛伊德关于投射观念的发展。但是，我们现在可以最有益地集中讨论重要的第三节，在这一节中，他特别关注和讨论了偏执症的机制。 The discussion is particularly one of projection. Freud was obviously more secure in his grasp on the formalities and functions of projection, rather than on the mechanism itself. He approached the consideration of projection by dividing the discussion into a consideration of the mechanism by which the symptoms are formed and the mechanism by which repression is brought about. Projection is thus the mechanism of symptom formation. Freud leads us, as it were, to the threshold—but no further. He wrote: 尤其是关于投射的讨论。显然，弗洛伊德对投射的形式和功能的把握比对机制本身的把握更牢固。他在考虑投射问题时，把讨论分为对症状形成的机制和压抑带来的机制的考虑。因此，投射是症状形成的机制。弗洛伊德把我们引向了门槛——但没有更进一步。他写道： The most striking characteristic of symptom-formation in paranoia is the process which deserves the name of projection. An internal perception is suppressed, and, instead, its content after undergoing a certain kind of distortion, enters consciousness in the form of an external perception. In delusions of persecution the distortion consists in a transformation of affect: what should have been felt internally as love is perceived externally as hate. We should feel tempted to regard this remarkable process as the most important element in paranoia and as being absolutely pathognomonic for it, if we were not opportunely reminded of two things. In the first place, projection does not play the same part in all forms of paranoia; and in the second place, it makes its appearance not only in paranoia but under other psychological conditions as well, and in fact it has a regular share assigned to it in our attitude toward the external world. For when we refer the causes of certain sensations to the external world, instead of looking for them (as we do in the case of others) inside ourselves, this normal proceeding, too, deserves to be called projection (1911, p. 66). 妄想症中症状形成的最显著特征是那个配得上投射这个名字的过程。一个内部感知被压制，相反，它的内容在经历某种扭曲后，以外部感知的形式进入意识。在受迫害的妄想中，扭曲包括情感的转变：本应在内部感受到的爱，在外部却被认为是恨。如果不是适时地提醒我们两件事，我们应该会觉得很想把这个显著的过程看作是偏执症中最重要的因素，并且是它的绝对病理特征。首先，投射在所有形式的偏执症中并不是扮演同样的角色；其次，它不仅在偏执症中出现，而且在其他心理条件下也出现，事实上，在我们对外部世界的态度中，它有一个经常性的份额分配给它。因为当我们把某些感觉的原因指向外部世界，而不是在自己的内部寻找它们（就像我们在其他情况下那样），这种正常的进行，也值得称为投射（1911，第66页）。 Having brought us thus far, Freud promises us a further benefit which is in fact never delivered. 到此为止，弗洛伊德向我们承诺了更多的好处，但事实上却从未兑现。 Having thus been made aware that more general psychological problems are involved in the question of the nature of projection, let us make up our minds to postpone the investigation of it (and with it that of the mechanisms of paranoic symptom formation in general) until some other occasion; and let us now turn to what ideas we can collect on the subject of the mechanism of repression in paranoia. I should like to say at once, in justification of this temporary renunciation, that we shall find that the manner in which the process of repression occurs is far more intimately connected with the developmental history of the libido and with the disposition to which it gives rise than is the manner in which symptoms are formed (Ibid.). 既然已经意识到在投射的性质问题上涉及到更普遍的心理学问题，那么，让我们下定决心把对它的调查（以及随之而来的对一般偏执症状形成机制的调查）推迟到另一个场合进行；现在让我们来谈谈我们在偏执症的压抑机制问题上所能收集到的想法。为了证明这种暂时的放弃，我想马上说，我们将发现，压抑过程发生的方式，与力比多的发展史和它所产生的倾向，远比症状形成的方式更密切地联系在一起（同上）。 The editor of the Standard Edition goes on to note that there was no trace of any such promised discussion—although Freud may have had in mind his subsequent metapsychological papers, some of which have never been discovered. 标准版的编者接着指出，没有任何这种承诺的讨论的痕迹——尽管弗洛伊德可能想到了他后来的元心理学论文，其中一些论文从未被发现。 It is clear, then, that Freud's effort to analyze the mechanism of projection passes quickly on to a related analysis of repression in the genesis of paranoia. He was apparently anxious to demonstrate that the theory of libido and repression, which he had derived from his study of neurotic and, particularly, hysterical states, was applicable to the material of the Schreber case. Thus the emphasis shifts quickly from less familiar to more familiar ground—to our loss—in the attempt to understand paranoia and projective processes. 那么，很明显，弗洛伊德分析投射机制的努力很快就转到了对偏执症起源中的压抑的相关分析上。他显然急于证明，他从对神经症，特别是癔症状态的研究中得出的力比多和压抑理论，适用于史瑞伯病例的材料。因此，在试图理解偏执症和投射过程的过程中，重点很快就从不太熟悉的地方转移到了比较熟悉的地方——我们的损失[弗洛伊德没有做进一步讨论是我们的损失]。 Freud was fairly clear about the function of projection. He determined that the basic core of Schreber's illness was a homosexual impulse directed toward his father. That impulse had subsequently been transferred to his doctor, Flechsig. The principal mechanisms were a "reversal into the opposite" by which the loving impulse was transformed into an impulse of hate and the homosexual wish replaced by a delusion of sexual persecution which was expressed in the vivid emasculation fantasy. The figure of Flechsig is replaced by the higher and more powerful figure of God, thus transforming the emasculation fantasy into one which made Schreber himself a feminine redeemer. 弗洛伊德对投射的功能相当清楚。他认定，史瑞伯疾病的基本核心是针对他父亲的同性恋冲动。这种冲动后来被转移到他的医生弗莱希身上。主要的机制是 "反转为相反"，通过这种方式，爱的冲动被转化为恨的冲动，同性恋的愿望被性迫害的妄想所取代，这种妄想表现为生动的阉割幻想。弗莱希的形象被更高更强大的上帝形象所取代，从而将阉割幻想转化为使史瑞伯本人成为女性救赎者的幻想。 Related to this is the delusion of the end of the world as a projection of Schreber's own internal catastrophe, the end of his own inner, subjective world which has come to an end by reason of the withdrawal of love—as Freud would see it. The function of the projection at this point is clear: it is al reconstruction, a restitution. Freud wrote: 与此相关的是世界末日的妄想，是史瑞伯自己内心灾难的投射，是他自己内心的、主观世界的终结，而这个世界的终结是由于爱的退出——正如弗洛伊德所看到的那样。这时投射的功能是明确的：它是一种重建，一种恢复。弗洛伊德写道： And the paranoic builds it again, not more splendid it is true, but at least so he can once again live in it. He builds it up by the work of his delusions. The delusional formation, which we take to be the pathological product, is in reality an attempt at recovery, a process of reconstruction. Such a reconstruction after the catastrophe is successful to a greater or lesser extent, but never wholly so; in Schreber's words, there has been a "profound internal change" in the world. But the human subject has recaptured a relation, and often a very intense one, to the people and things in the world, even though the relation is a hostile one, where formerly it was hopefully affectionate. We may say, then, that the process of repression proper consists in a detachment of the libido from people—and things—that were previously loved. It happens silently: we receive no intelligence of it, but can only infer it from subsequent events. What forces itself so noisily upon our attention is the process of recovery, which undoes the work of repression, brings back the libido again onto the people it had abandoned. In paranoia this process is carried out by the method of projection. It was incorrect to say that the perception that was repressed internally is projected outwards: the truth is rather, as we now see, that what was abolished internally returns from without (1911, p. 71). 而偏执患者又把它建起来了，虽然没有更辉煌，但至少让他可以再一次生活在其中。他通过他的妄想的工作来建立它。妄想的形成，我们认为是病态的产物，实际上是一种恢复的尝试，是一种重建的过程。这种灾难之后的重建或多或少是成功的，但决不是完全成功的，用史瑞伯的话说，世界已经发生了 "深刻的内部变化"。但是，人的主体重新获得了一种关系，而且往往是一种非常强烈的关系，与世界上的人和事的关系，即使这种关系是一种敌对的关系，而以前这种关系是充满希望的感情。那么，我们可以说，压抑的过程本身就包括力比多与以前所爱的人和客体的分离。它是悄悄发生的：我们没有收到它的情报，只能从后来的事件中推断出它。如此喧闹地迫使我们注意的是恢复的过程，它解除了压抑的工作，使力比多重新回到它所抛弃的人身上。在偏执症中，这个过程是通过投射的方法进行的。说内部被压抑的感知是向外投射的，这是不正确的：相反，正如我们现在所看到的那样，事实是，内部被废除的东西从外部返回（1911年，第71页）。 Thus the redeemer aspect of his delusional system gave a context of meaning, a purpose and a relatedness to the world of objects and things that he otherwise could not feel. The redeemer fantasy also affected a reconciliation (he becomes reconciled to his persecution) and allowed the expression of his feminine voluptuous wishes, which were intolerable toward Flechsig, but were a sign of grandiose glorification in relationship to the godhead. Emasculation was no longer a humiliation and a disgrace, but became part of a great cosmic chain of events which was ordered to the re-creation of humanity. The feminine wish became acceptable in the context of Schreber's megalomania. The reconciliation was then, in effect, one with Schreber's father. Freud noted that the persecutory figure is split between the figure of Flechsig on the one hand and God on the other. The dual projection expresses the basic ambivalence of Schreber's relationship to his father, who was both a physician like Flechsig and a figure of godlike distance and reverence. 因此，他的妄想系统中的救赎者方面给了他一个意义的背景，一个目的和一个与客体世界还有事情的关联性，否则他就无法感受到。赎罪者幻想也影响了一种和解（他对自己的迫害变得和解了），并使他的女性丰满愿望得以表达，这些愿望对弗莱希格来说是不能容忍的，但在与神性的关系上却是一种宏大的美化的标志。阉割不再是一种羞辱和耻辱，而是成为一个伟大的宇宙链的一部分，它被命令为人类的再创造。女性的愿望在史瑞伯的狂热中变得可以接受。于是，和解实际上是与史瑞伯父亲的一种和解。弗洛伊德指出，迫害者的形象一方面被分裂为弗莱希格的形象，另一方面又被分裂为上帝的形象。双重投射表达了史瑞伯与父亲的基本矛盾关系，他既是像弗莱希格那样的医生，又是像神一样的保持着距离和敬畏的形象。 However, despite this important insight, Freud does not elucidate the mechanisms of projection any further. His preoccupation is with the establishment of the sexual etiology of paranoia. He thus exposes the erotic component and connects it to the basically homosexual and narcissistic phase of object-choice. The subsequent analysis of repression and regression is obviously a point at which Freud is considerably more comfortable. The process of symptom formation, however, creates difficulties, since the projection seems to undo the work of repression by restoring it from without. Freud thus successfully avoids an explanation of projection, although he succeeds in delimiting its boundaries 然而，尽管有这一重要的见解，弗洛伊德并没有进一步阐明投射的机制。他的重点是确立偏执症的性方面的病因学。他因此暴露了情欲的成分，并将其与客体选择的基本同性恋和自恋阶段联系起来。随后对压抑和退行的分析，显然是弗洛伊德相当得心应手的一点。然而，症状的形成过程却造成了困难，因为投射似乎是通过从外部恢复来撤销压抑的工作。因此，弗洛伊德成功地避免了对投射的解释，尽管他成功地划定了投射的边界 It is worth noting in passing that Freud's treatment of projection in this context also raises the interesting problem of the relationship between projection and the mythopoeic capacity of man. He hints in the postscript to the Schreber case at the implications of our understanding of projection for understanding the generation of belief systems and the generation of mythologies. The whole subject of the genesis of belief systems, as we have noted repeatedly, is intimately connected with the workings of the paranoid process. But our understanding of that aspect of the process must wait upon our better understanding of projection itself, along with its related functions. 值得顺便指出的是，弗洛伊德在此背景下对投射的处理也提出了一个有趣的问题，即投射与人的神话能力之间的关系。他在 "史瑞伯案例 "的后记中提示了我们对投射的理解对于理解信仰系统的生成和神话的生成的意义。正如我们反复指出的那样，信仰体系的生成这一整个主题与偏执过程的运作密切相关。但是，我们对这个过程的这一方面的理解，必须等到我们更好地理解投射本身及其相关功能之后。 If we reassess the Schreber case in the context of our previous formulations, it seems reasonable to conceptualize Schreber's experience in terms of the introjection of the sadomasochistic relationship between his powerful, controlling, autocratic, and sadistically rigid father and his submissive and probably depressed mother by contrast. The drama of victimizer and victim was spelled out with considerable clarity in the Schreber household. The dynamics of this constellation clearly parallels those that we have found in our own cases. The case of Bob B. comes immediately to mind, with his impotent struggles to satisfy and gain the begrudging acknowledgment and approval of his harsh, cold, distant, tough, and domineering father. The fascinating element in his story is, of course, that when he comes to the point of fulfilling the father's wishes in becoming the accomplished surgeon, he breaks down and plunges himself into a paranoid delusional system. The parallels to Schreber are obvious, for Schreber too decompensated at points at which he was confronted with an apparent achievement in his life. 如果我们根据我们之前的表述重新评估史瑞伯案例，似乎有理由将史瑞伯的经历概念化为 对他的强势、控制、专制和虐待狂式的僵硬的父亲与他形成对比的顺从的、可能是抑郁的母亲之间的虐待受虐关系的内摄。受害者与被害者的戏剧性在史瑞伯家庭中被相当清晰地阐述出来。这一系列动力学显然与我们在自己的病例中发现的那些相似。鲍勃的病例立即浮现在我的脑海中，他无力地挣扎着，以满足并获得他那严厉、冷漠、疏远、强硬和霸道的父亲吝啬的承认和认可。当然，他故事中的迷人之处在于，当他到了满足父亲的愿望，成为功成名就的外科医生时，他崩溃了，陷入了偏执的妄想系统。与史瑞伯的相似之处是显而易见的，因为史瑞伯也是在面对自己生命中明显的成就时点上失代偿的。