Narcissism of the "Exception" 异常的自恋 The elements of shame in connection with narcissistic rage are sometimes seen in those particular cases of narcissistic impairment which have become familiar to us as the "exceptions." In such cases the child's archaic narcissism, which is primarily invested in the child's body-self, fails to undergo the transformation that takes place through the approving and accepting responsiveness of the mother. Such children with their physical malformations or defects become affronts to the mother's own narcissism. This puts the child's narcissism in conflict with the mother's narcissism, as we have already seen. The area of defect becomes invested with an intense narcissistic cathexis which remains unaltered so its grandiosity and essential exhibitionism cannot be transformed or integrated with the rest of the psychic organization. This investment of narcissistic libido becomes split off or repressed, and from time to time breaks through the defenses of the ego and floods it with unneutralized narcissistic cathexis which is experienced by the ego with intense shame and consequent narcissistic rage (Kohut, 1973). 与自恋暴怒有关的羞耻元素有时会出现在那些我们已经熟悉的"例外"的自恋受损的特殊病例中。在这些病例中，儿童的古老自恋，其主要是投资到儿童的身体-自体中，未能经历 通过母亲赞许和接受的回应而发生的转变。这样的孩子带着身体的畸形或缺陷，成为母亲自身自恋的冒犯。这使孩子的自恋与母亲的自恋发生冲突，正如我们已经看到的。缺陷的区域被投入了一种强烈的自恋性的精神投入，这种精神投入一直没有改变，所以它的宏大和本质上的显摆无法与心理组织的其他部分转化或整合。这种自恋力比多的投资变得分裂或压抑，并不时地突破自我的防卫，并以未中和的自恋精神投入 淹没自我，自我体验到强烈的羞耻感和随之而来的自恋性暴怒（Kohut，1973）。 Our focus at this juncture is on the narcissistic rage and destructiveness which flows out of such exceptional narcissism. This is in fact the essential point in Freud's selection of Richard III as the typical exception. Richard feels himself exempt from all moral constraints or all moral laws—particularly the incest taboo and the law against patricide. His archaic, narcissistic, and destructive passion is revealed in his inability to love women. He felt himself to be hated and despised by his own mother, and the narcissistic injury resulting from this, related to and focused on his deformity, becomes the vehicle for murderous revenge. 我们此时的重点是这种特殊的自恋所流露出的自恋的暴怒和破坏性。这实际上是弗洛伊德选择理查三世[《理查三世》是莎士比亚的戏剧]作为典型例外的基本点。理查德觉得自己可以不受一切道德约束或一切道德法律的约束——特别是乱伦禁忌和禁止弑父的法律。他的古老、自恋和破坏性的激情，在他无法爱女人中显露无遗。他感到自己被自己的母亲所憎恨和鄙视，而由此造成的自恋伤害，与他的畸形有关并集中在他的畸形上，成为杀人复仇的工具。 His narcissism can be satisfied only by power and the fulfillment of his devouring ambition. His ruthless and apparently guiltless ambition is fed on brutal crimes. He becomes the rebel against his own conscience and is constantly forced to mock the power of conscience and the weakness of human love and pity—even though it is conscience that haunts his repose with terrible nightmares. As Jacobson points out (1959), Richard's murderous actions are equivalently a sadomasochistic provocation of fate, so that his final defeat and punishment become inevitable. Richard thus becomes the architect of his own ruin, and the destructive urges ultimately turn upon himself. At the end of the play (Act V, Scene III), he cries out in an anguished voice: 他的自恋只有通过权力和实现他的吞噬性野心才能得到满足。他的无情和鲜明没有内疚的野心是以残忍的犯罪为食的。他成了自己良心的叛逆者，并不断被迫嘲笑良心的力量和人类爱与怜悯的弱点——尽管是良心用可怕的梦魇困扰着他的安宁。正如雅各布森所指出的（1959），理查的杀人行为等于是对命运的虐待受虐挑衅，所以他最后的失败和惩罚成为必然。理查因此成为自己毁灭的设计师，而破坏性的冲动最终也转向了自己。在该剧的结尾（第五幕第三场），他用痛苦的声音呼喊道： My conscience hath a thousand several tongues,
And every tongue brings in a several tale,
And every tale condemns me for a villain.
Perjury, perjury, in the high' st degree:
Murder, stern murder, in the dir' st degree;
All several sins, all us'd in each degree.
Throng to the bar, crying all, Guilty! guilty!"
I shall despair. There is no creature loves me;
And if I die, no soul will pity me:
Nay, wherefore should they, since that I myself
Find in myself no pity to myself? 我这颗良心伸出了千万条舌头，
每条舌头提出了不同的申诉，
每一申诉都指控我是个罪犯。
犯的是伪誓罪，伪誓罪，罪大恶极；
谋杀罪，残酷的谋杀罪，罪无可恕；
种种罪行，大大小小，
拥上公堂来，齐声嚷道，“有罪！有罪！”
我只有绝望了。天下无人爱怜我了；
我即便死去，也没有一个人会来同情我；
当然，我自己都找不出一点值得我自己怜惜的东西，
何况旁人呢？ The masochistic need for punishment seems to be present not only in the variety of "exceptions," but seems also to be consistently manifested in the patients we have been discussing. The masochistic wish may be warded off by a rebellious attitude and a scorn for the laws which others are forced to obey as was so clear in the case of Fred in his antisocial rebelliousness, as well as in the highly phallic and rebellious fantasies of Jim. Or, conversely, the masochistic wish may itself serve as a defense against rebellious rage and thus find an expression in conscious terms in a belief that one is chosen in some special way to suffer. We have seen this form of intensely masochistic and narcissistic wish expressed by several of our patients, more particularly, it might be noted, by female patients. 对惩罚的受虐需要似乎不仅存在于各种"例外"中，而且似乎在我们所讨论的病人身上也一贯地表现出来。受虐愿望可能被一种 对他人被迫服从的法律 的反叛态度和蔑视 所抵挡，这在 弗雷德的反社会叛逆 以及 吉姆的高度阳具的反叛幻想 中表现得非常明显。或者，反过来说，受虐的愿望本身也可以作为对叛逆暴怒的一种防御，从而在意识上找到一种表达方式，即相信自己是以某种特殊的方式被选中受苦的。我们已经看到我们的一些病人表达了这种形式的强烈受虐和自恋的愿望，特别是女性病人。 In his original study of the exceptions, Freud brings his consideration to a close by reflecting that the conclusions regarding the exceptions may have some application to the psychology of women who often base their claims for privilege on a narcissistic injury, namely, their castration (Freud, 1916). Freud seems to have regarded the lack of a penis as a physical defect or detriment, an attitude which contributed heavily to his thinking of the psychology of women. He seems to have felt, on the basis of the real castration, that a woman's object-relations were generally more narcissistic than that of man, and that she lacks the same incentives as the male for overcoming Oedipal fixations and hence emerges from the Oedipal constellation with certain superego defects. Jacobson has extended this consideration to the character of a certain class of women of exceptional physical beauty (1959). This forms a counterpoise to the narcissism of physical affliction or deformity. As Jacobson observes, "If the physically damaged feel unjustly blamed and punished, and thereby are moved to rebel, the beautiful feel unjustly praised and rewarded, and therefore tempted to challenge the world and to sin"(1959, p. 153). 弗洛伊德在对例外情况的原始研究中结束了思考，通过反思关于例外情况的结论可能对妇女的心理学有一定的适用性，因为她们对特权的要求往往是基于自恋伤害，即她们的阉割（弗洛伊德，1916）。弗洛伊德似乎认为没有阴茎是一种生理缺陷或损害，这种态度在很大程度上促进了他对妇女心理的思考。他似乎觉得，在真实阉割的基础上，女性的客体关系一般比男性更自恋，她缺乏和男性一样的克服俄狄浦斯固着的动力，因此从俄狄浦斯情境中走出的女性具有某些超我缺陷。雅各布森将这一考虑延伸到某一类具有优越体态美的女性的性格上（1959）。这形成了对身体苦难或畸形的自恋的平衡。正如雅各布森所言，"如果说身体受损的人感到不公正的指责和惩罚，从而动了反抗的念头，那么美丽的人则感到不公正的赞美和奖赏，从而受到诱惑，向世界挑战，走向罪恶"(1959，p.153)。