Vicissitudes of Narcissism 自恋的发展历程 According to Kohut's (1971) schema the disturbance of the original narcissistic equilibrium, produced by the unavoidable defects in maternal care, leads to replacing the original narcissism by establishing a grandiose and exhibitionistic self-image, the grandiose self, or alternatively, by attributing the narcissistic perfection to an omnipotent object, the idealized parent imago[注意：就是imago，并非image拼写错了。imago：(psychoanalysis) an idealized image of someone (usually a parent) formed in childhood]. These antithetical and basic narcissistic configurations serve to preserve a part of the original experience of narcissistic perfection. Optimally the exhibitionism and pomposity of the grandiose self can be gradually contained and integrated into a more mature personality structure and thus come to supply the narcissistic basis for an emerging sense of healthy self-esteem. The idealized parent imago can be similarly integrated by way of introjection as the ego ideal or the idealized aspect of superego. Under the burden of narcissistic disappointment, however, the archaic narcissistic self retains its grandiosity and the idealized imago remains unaltered and unintegrated as an unassimilated introject which is required for narcissistic homeostasis. These relatively stable configurations can become highly cathected with narcissistic libido and can thus contribute to a degree of cathectic constancy toward particular objects. Such stable configurations, when attached to the analyst, can become the basis for narcissistic transference. 据科胡特(1971)的理论，对原始自恋均衡的干扰(由母亲养育中不可避免的缺陷所导致)，导致建立一种夸大和拉风的自我形象，即夸大自体，替换了原有的自恋，或者，通过将自恋的完美归因于一个全能的客体，即理想化的父母形象。这些对立的和基本的自恋配置有助于保持自恋完美的一部分原始体验。最理想的是，夸大的自体的自我表现欲和浮夸性可以逐渐被包含和整合到一个更成熟的人格结构中，从而为健康自尊的出现提供自恋的基础。理想化的父母意象也可以内摄为理想自我或超我的理想化方面，从而得到整合。然而，在自恋失望的重压下，古老的自恋自体保留了它的夸大，理想化的意象作为未同化的内摄，保持不变和未整合，这是自恋平衡所需要的。这些相对稳定的配置可以被自恋力比多高度地精神投入，因此可以在一定程度上有助于对特定客体的精神投入恒常性。这种稳定的配置，如果依恋于分析师，就会成为自恋移情的基础。 Certainly one of the most significant disappointments and humiliations that a child suffers comes with the termination of the Oedipal period. His expectations come to naught, and the experience of failure of his Oedipal wishes serves as a template for subsequent losses and disappointments. The depression which follows upon subsequent losses in life reflects unconsciously back to the loss suffered in failure of Oedipal ambitions. As Rochlin (1973) points out, there is no reason to suppose that when longings or wishes are thwarted that the result is ever resignation or abandonment of these wishes. The Oedipal situation is accompanied by a painful disappointment and is brought to a close with a serious loss of self-esteem. This condition provides the stimulus for the recovery of lost narcissism. The child is thrust into a latency period of development, in which the heroes of myths and fairy tales serve as a means of retrieving some sense of power and high-minded worthiness. Similarly, the child's immersing himself in the rigors of learning and attainments, both mental and physical, serves to channel his energies toward the restitution of the narcissistic injury he has suffered. 当然，一个孩子所遭受的最重大的失望和羞辱之一是随着俄狄浦斯时期的结束而来的。他的期望落空了，他的俄狄浦斯愿望的失败经历成为了他后来的失落和失望的模板。生活中随之而来的挫折会无意识地反映出俄狄浦斯愿望失败所造成的损失。正如Rochlin(1973)所指出的，没有理由假设当渴望或愿望被挫败时，其结果是永远离开或放弃这些愿望。俄狄浦斯形势伴随着痛苦的失望，并以自尊的严重丧失而告终。这种情况为恢复失去的自恋提供了刺激。孩子们被推入一个发展的潜伏期，在这个潜伏期里，神话和童话中的英雄们作为一种找回某种权力感和崇高价值感的手段。同样，孩子沉浸在学习和取得造诣的严酷环境中，无论是精神上的还是物质上的，都有助于把他的精力引导到他所遭受的自恋伤害的恢复上来。 Not the least of the narcissistic assaults that all men must subject themselves to is the threat of death. The struggle between the realization and acceptance of the fact of death and the wish to repudiate and overcome it is lifelong. Facing the remorselessness and inevitability of death leaves us with a sense of helplessness and ultimate vulnerability. Primitive man turned to magic, more contemporary man turns to religious beliefs which find their most profound motivation in restitutive attempts to overcome this fundamental narcissistic assault. Man can also turn to less realistic and more pathological forms of restitution as well, particularly fantasies of omnipotence and invulnerability. We can recall here our patient Bob, whose pathological and grandiose delusion included his being a member of a race of godlike beings, one of whose properties was that they would never die. We have seen in other respects how his delusional system and the construction that supported it served to deny and counterphobically transmute all of those elements in his experience and the reality that surrounded him and served to undermine and assault his basic narcissism. Similarly, his fear of death played a major role in the pattern in which his pathology expressed itself during the subsequent course of his illness. For him to feel, to live, to act, to make a decision and carry it out, were in part to move closer to the inevitability of death—a narcissistic affront which he could not tolerate and against which he could only rage with impotent bitterness. 所有男人都必须面对的自恋攻击中，最重要的就是死亡的威胁。认识到和接受死亡的事实与否定和克服死亡的愿望之间的斗争是终生的。面对死亡的无情和不可避免，我们感到无助和最终的脆弱。原始人求助于魔法，更现代的人求助于宗教信仰，宗教信仰在克服这种基本的自恋攻击的恢复尝试中找到了最深刻的动机。人类也可以转向不那么现实和更病态的恢复形式，特别是全能和刀刀不入的幻想。我们可以回忆起我们的病人鲍勃，他的病态和夸大的妄想包括他是一个上帝般的存在的种族的一员，他们的一个属性是他们永远不会死。我们已经在其他方面看到了他的妄想系统和支撑它的结构是如何否定和反恐惧地改变了他经历中的所有这些元素，以及周围的现实，这现实并削弱和攻击他的基本自恋。同样，他对死亡的恐惧在他后来的病程中所表现出来的病理模式中扮演了重要的角色。对他来说，去感受、去生活、去行动、去做决定、去执行，在某种程度上是在向死亡的必然性靠近——这是一种他无法忍受的自恋侮辱，他只能用无能为力的痛苦怒不可遏。