Abstinence节制

Abstinence (Rule of)
= D.: Abstinenz (Grundsatz der).–Es.: abstinencia (regla de).–Fr.: abstinence (règle d’).–
I.: astinenza (regola di).–P.: abstinência (regra de).
Rule according to which the analytic treatment should be so organised as to ensure
that the patient finds as few substitutive satisfactions for his symptoms as possible. The
implication for the analyst is that he should refuse on principle to satisfy the patient’s
demands and to fulfil the roles which the patient tends to impose upon him. In certain
cases, and at certain moments during the treatment, the rule of abstinence may be given
explicit expression in the form of advice about the patient’s repetitive behaviour which is hindering the work of recollection and the working out*.

节制
依照一些规则，精神分析的治疗应该被组织，为了保证病人尽可能找到一些替代的满足，替代他的病征。对于精神分析家的建议是，他在原则上应该拒绝满足病人的要求，去实践病人倾向于赋加在他身上的角色。在某些的个案，在治疗的某些时刻，节制的这条规则可能会被给予明确的表达，用劝告的方式，关于病人的重复性的行为—因为它们正在阻碍回忆与解决的工作。

The justification for the rule of abstinence is of an essentially economic* order. The
analyst must make sure that the quantities of libido released by the treatment are not
immediately redirected towards a fresh cathexis of external objects; they must so far as
possible be transferred into the analytic situation. The libidinal energy is thus monopolised
by the transference* and deprived of any occasion for discharge other than through verbal
expression.

节制的规则的理由基本上属于经济层次。精神分析家必须确定，治疗发出的力比多的数量并没有立即重新引导朝向外在对象的新鲜清涤。它们必须尽可能地被转移成为精神分析的情境。力比多的能源因此被移情所拢垄断，并且被剥夺任何发泄的机会，除了通过文辞的表达。

From the dynamic* point of view, the treatment relies basically on the existence of
suffering brought about by frustration – a suffering which tends to decrease as the symptoms
are replaced by more satisfying substitutive behaviour. The important thing, therefore, is to
maintain or to re-establish the frustration so as to assure the progress of the treatment.
Implicitly, the notion of abstinence is linked to the whole principle of the analytic
method, in that interpretation* is its fundamental aim–not the gratification of the patient’s
libidinal demands. It should come as no surprise that when Freud tackles the question of
abstinence directly, in 1915, it is apropos of a particularly pressing demand–the one
inevitably associated with transference-love: ‘I shall state it as a fundamental principle that
the patient’s need and longing should be allowed to persist in her, in order that they may
serve as forces impelling her to do work and to make changes, and that we must beware of
appeasing these forces by means of surrogates’ (1).

从动力学的观点，治疗基本上依靠挫折导致的痛苦的存在。这种痛苦倾向于减少，随着病征被更加令人满意的替代行为取代。因此，重要的事情是要维持或重新建立挫折，为了确定治疗的进展。暗示地，节制的观念跟精神分析的方法息息相关，因为解释是它的基本目标—而不是满足病人的力比多的要求。这应该不足为奇，当弗洛依德直接处理节制的问题，在1915年，关于一个特别迫切的要求—跟移情-爱无可避免相关的迫切的要求：「我将陈述它，作为一个基本的原则，病人的需要与渴望应该被允许持续存在在她身上，为了它们可以充当逼迫她从事工作及改变的力量。我们必须知道平息这些力量，凭借替换物。

It was with Ferenczi that the technical problems posed by the observance of the rule of
abstinence were to come to the forefront of psycho-analytic debate. In certain cases, Freud
maintained, measures should be taken which tend to drive away the surrogate satisfactions
which the patient finds both within the treatment and outside it. In his concluding address to
the Budapest Congress of 1918, Freud approved such measures on principle and offered a
theoretical justification for them: ‘Cruel though it may sound, we must see to it that the
patient’s suffering, to a degree that is in some way or other effective, does not come to an end
prematurely. If, owing to the symptoms having been taken apart, and having lost their value,
his suffering becomes mitigated, we must re-instate it elsewhere in the form of some
appreciable privation’ (2).

由于遵守节制的规则，由于费仁奇提出技术性的问题，将会面临精神分析如火如荼的辩论。在某些的个案，弗洛依德主张，应该採取倾向于驱散替换物满足的措施，病人在治疗内部与外面找到的替换物满足。在他作为结论的演说，对1918年的布达佩斯的年会，弗洛依德原则上同意这样的措施，并且提供它们的理论上的理由：「虽然听起来很残酷，我们必须负责，病人的痛苦，在某些方面，有某个程度的效果。它并没有早熟地结束。由于病征已经被拆解，并且已经丧失它们的价值，他的痛苦变得缓和，我们必须在别的地方重新安置它，以某种相当轻微的形式。

The notion of abstinence is still the subject of debate. In our opinion, it is worth while
drawing a clear distinction here between abstinence as a rule to be followed by the analyst–a
simple consequence of his neutrality*–and those active measures* which he takes in order to
get the patient to abstain from certain things of his own accord. Such measures range from
interpretations whose persistent repetition makes them tantamount to injunctions, to
categorical prohibitions. The latter, when they are not designed to forbid the patient all sexual
relations, are usually directed against specific forms of sexual activity (perversions) or
specific manoeuvres of a repetitive character which seem to be paralysing the work of
analysis. The majority of analysts have serious reservations about recourse to active measures
of this type–notably on the grounds that in this way the analyst may with justice be accused
of expressing repressive authority.

节制的观念依旧是辩论的主题。依我们之见，在此值得给予清楚的划分，精神分析家通常应该遵照的节制，跟那些主动的措施之间的划分。前者是他保持中立的单纯结果；后者是他採取的主动措施，为了让病人抑制避开他自动自发的某些东西。这些措施范围从解释到各种的禁止，解释的持续的重复让它们相等于是命令。各种的禁止并不是被设计来禁止病人的各种性的关系。它们通常被引导，阻止明确形式的性的活动（变态的性活动），或是具有重复性质地明确的策略，它们似乎逐渐瘫痪精神分析的工作。大多数的精神分析家带有严肃的保留，关于诉诸于这种的主动的措施—最主要的理由是，以这种方式，精神分析家可能会理由充分地被控诉，因为他表达压抑的权威。

(1) Freud, S., G.W., X, 313; S.E., XII, 165.
(2) 2 Freud, S. ‘Lines of Advance in Psycho-Analytic Therapy’ (1919a [1918]), G.W., XII,
188; S.E., XVII, 163.

actual neurosis

Actual Neurosis
= D.: Aktualneurose.–Es.: neurosis actual.–Fr.: névrose actuelle.–I.: nevrosi attuale.–P.:
neurose atual.
A type of neurosis which Freud distinguishes from the anxiety neurosis* and
neurasthenia* made up the actual neuroses, but he later proposed that hypochondria
should be counted among them.

真性神经症
弗洛依德区别的一种神经症，跟焦虑神经症与麻醉神经症不同。这种神经症组成各种真性神经症。但是他后来建议，忧郁症应该被认为是其中之一。

The term ‘actual neurosis’ appears for the first time in Freud’s work in 1898, when it is
used to denote anxiety neurosis and neurasthenia (1a). The idea that these conditions were to
be set apart from the other neuroses had been developed much earlier, however, during his
researches into the aetiology of the neuroses, as can be seen from both the correspondence
with Fliess (2) and the writings of 1894-96 (3).

「真性神经症」这个术语第一次出现在弗洛依德著作，在1898年，当它被使用来指明焦虑神经症与麻痹神经症。可是，这些病况应该本其他的神经症分开的这个观念，更早些曾经被发展。当弗洛依德研究神经症的病因学，我们从他跟弗利斯的通信与1894-96年的著作可以看出。

a. The opposition between the actual neuroses and the psychoneuroses is essentially
aetiological and pathogenic: the cause is definitely sexual in both these types of neurosis, but
in the former case it must be sought in ‘a disorder of [the subject’s] contemporary sexual life’
and not in ‘important events in his past life’ (4). The adjective ‘actual’ is therefore to be
understood first and foremost in the sense of temporal ‘actuality’ (1b) [a sense which has
largely been abandoned by modern English usage–tr.]. In addition, this aetiology is somatic
rather than psychical: ‘… the source of excitation, the precipitating cause of the disturbance,
lies in the somatic field instead of the psychical one, as is the case in hysteria and obsessional
neurosis’ (5). In anxiety neurosis, this precipitating cause is considered to be the nondischarge
of sexual excitation, while in neurasthenia it is the incomplete satisfaction of it, as
in masturbation, which is held to be responsible.

1、 真性神经症与心理神经症的对立，基本上是病因学与病原学。在这两种神经症，原因却是是性。但是在前者的原因必须被寻找，在「主体的当代性生活的疾病」，而不是在「他过去生活的重要事件」。「真性」这个形容词因此应该被了解，首先而且重要地，以「时间的真性」的意义。除外，这个病因学是身体的，而不是心理的：「興奋的来源，困扰的突然原因在于身体的领域，而不是心理的领域，如同歇斯底里症与妄想症的神经症。在焦虑神经症，突发的原因被认为是性的興奋没有被发泄，而在麻痹神经症，原因是性的興奋的满足不完整，如同在手淫，它被认为要负责任。
2、
Lastly, the mechanism of symptom-formation* is taken to be somatic in the actual
neuroses (as when there is a direct transformation of the excitation into anxiety); so that
‘actual’ connotes the absence of the mediations which are to be encountered in the symptom formation
of the psychoneuroses (displacement, condensation, etc.).

最后，在真性神经症，病症形成的机制被认为是身体的（如同性的興奋直接转移成为焦虑）；所以，「真性」内涵中介的欠缺，这个中介应该被遭遇到，在心理神经症的病症形成（替换，浓缩，等等）。

From the therapeutic standpoint, the upshot of these views is that the actual neuroses
cannot be treated psycho-analytically because their symptoms do not have a meaning that can
be elucidated (6).

从治疗的观点，这些观点的结论是，真性神经症无法用精神分析的方式治疗，因为它们的病征并没有无法被阐释的意义。

Freud never abandons this position in respect of the actual neuroses. He puts it forward
on a number of occasions, remarking that the explanation of the mechanism of symptomformation
in these cases can be left to the chemical sciences (intoxication of the sexual
substances by products of the metabolism) (7).

弗洛依德从来没有放弃关于真性神经症的这个立场。他在许多场合提出它，评论说，在这些情况，病征的形成的机制的解释，可以留给化学的各门科学（新陈代谢的药物具有激发性興奋的物质）。

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– 10 –
b. There is, in Freud’s view, more than an overall antithesis opposing the psychoneuroses
to the actual neuroses: he attempts several times to establish a thoroughgoing isomorphism
between neurasthenia and anxiety neurosis on the one hand and the various paraphrenias* or

3、 从弗洛依德的观点，将心理神经症与真性神经症相提并论的的全面的对立，不仅只有一个。 他好几次企图建立一个彻底应用的辨明，在麻痹神经症与焦虑神经症之间。
4、
2 Cf. Freud, S. Fliess papers, Drafts B and E, Anf., 76-82 and 98-103; S.E., I, 179-84 and
189-95.
3 Cf. for example Freud, S.: ‘The Psychotherapy of Hysteria’, in Studies on Hysteria (1895d);
‘On the Grounds for Detaching a Particular Syndrome from Neurasthenia under the
Description “Anxiety Neurosis”’ (1895b); ‘Heredity and the Aetiology of the
Neuroses’ (1896a).
4 Freud, S. ‘Heredity and the Aetiology of the Neuroses’ (1896a), G.W., I, 414; S.E., III, 149.
– 11 –
5 Freud, S. ‘On the Grounds for Detaching a Particular Syndrome from Neurasthenia under
the Description “Anxiety Neurosis”’ (1895b), G.W., I, 341; S.E., III, 114.
6 Cf. Freud, S. ‘The Psychotherapy of Hysteria’, in Studies on Hysteria (1895d), G.W., I,
259; S.E., II, 261.
7 Cf. for example Freud, S. ‘Contributions to a Discussion on Masturbation’ (1912f), G.W.,
VIII, 337; S.E., XII, 248. And Introductory Lectures on Psycho-Analysis (1916-17), G.W.,
XI, 400-4; S.E., XVI, 385-89.
8 Cf. Freud, S. ‘On Narcissism: An Introduction’ (1914c), G.W., X, 149-51; S.E., XIV, 82-
85.
9 Freud, S. Introductory Lectures on Psycho-Analysis (1916-17), G.W., XI, 405; S.E., XVI,
390.
10 ‘Types of Onset of Neurosis’ (1912c), G.W., VIII, 322-30; S.E., XII, 231-38.

精神分析词汇

A
Abreaction
= D.: Abreagieren.–Es.: abreacción.–Fr.: abréaction.–I.: abreazione.–P.: ab-reação.
Emotional discharge whereby the subject liberates himself from the affect*
attached to the memory of a traumatic event in such a way that this affect is not able to
become (or to remain) pathogenic. Abreaction may be provoked in the course of
psychotherapy, especially under hypnosis, and produce a cathartic* effect. It may also
come about spontaneously, either a short or a long interval after the original trauma*.

清涤
情感的发泄，凭借它，主体解放他自己，摆脱附着于创伤的记忆的情感。这样，这种情感才不会成为或始终是病因。在心理知疗的过程，清涤可能被使用，特别是在催眠之下，并且产生清涤的效果。它也可能自动自发地发生，不管是原先的创伤经过短期或长期之后。

The notion of abreaction can only be understood by reference to Freud’s theory of the
genesis of the hysterical symptom, as set out in his paper ‘On the Psychical Mechanism of
Hysterical Phenomena’ (1893a) (1a, α). The persistence of the affect attached to a memory
depends on several factors, of which the most important is related to the way in which the
subject has reacted to a particular event. Such a reaction may be composed of voluntary or
involuntary responses, and may range in nature from tears to acts of revenge. Where this
reaction is of sufficient intensity a large part of the affect associated with the event
disappears; it is when the reaction is quota of affect*. For the reaction to be cathartic,
however, it has to be ‘adequate’.

清涤的观念，仅能凭借提到弗洛依的歇斯底里病征的起因的理论，才能够被了解。弗洛依德在他的论文「论歇斯底里现象的心理机制」，发表。情感持续地附着于记忆，依靠好几个因素。其中最重要的因素，跟主体对于特殊事件的反应息息相关。这样一种反应可能由自愿或非自愿的反应组成。在性质上，范围包括从眼泪到报复的行动。当这种反应属于充分强度，跟事件有关系的情感就会消失。那时的反应就是情感的配额。可是，为了让反应获得清涤，它必须是「充分」。

Abreaction may be spontaneous; in other words, it may come about fairly shortly after
the event and prevent the memory from being so burdened with a great quota of affect that it
becomes pathogenic. Alternatively, it may be secondary, precipitated by a cathartic
psychotherapy which enables the patient to recall the traumatic event, to put it into words and
so deliver himself from the weight of affect which has been the cause of his pathological
condition. As early as 1895, in fact, Freud noted that ‘language serves as a substitute for
action; by its help, an affect can be “abreacted” almost as effectively’ (1b).

清涤可能是自动自发。换句话说，它可能发生，就在事件后不久，并且阻止记忆无法承担强烈的情感配额，以致于它变成病因。替代地，它可能是次要病因，由清涤的心理治疗所急速促成。这种清涤的心理治疗，让病人能够回想起创伤的事件，用文词表达它，然后让他自己免除情感的重量。这个情感的重量就是他的疾病的原因。事实上，早在1895年，弗洛依德注意到，语言发挥功能作为行动的替代品。凭借语言的帮助，情感能够被「清涤」，几乎是有效地。

A massive abreaction is not the only way for a subject to get rid of the memory of a
traumatic event; the memory may be integrated into a series of associations which allows the
event to be corrected–to be put in its proper place. From the Studies on Hysteria (1895d)
onwards, we find Freud speaking on occasion of the actual effort of recollection and mental
working out* as a process of abreaction in which the same affect is revived at the memory of
each of the different events which have given rise to it (1c).

为了让主体摆脱创伤事件的记忆，大规模的清涤并非是唯一的方法。记忆可能会被合并成为一系列的让事件可能被纠正的联想—被摆放在它的适当的位置。我们发现，从「歇斯底里症的研究（1895）开始，弗洛依德有时谈论到回忆的努力与精神运作，作为清理的过程。在这个过程，相同的情感被恢复，当回忆到曾经产生它的每个不同的事件。

The effect of an absence of abreaction is the persistence of the groups of ideas* which lie
at the root of neurotic symptoms; they remain unconscious and isolated from the normal
course of thought: ‘… the ideas which have become pathological have persisted with such freshness and affective strength because they have been denied the normal wearing-away processes by means of abreaction and reproduction in
states of uninhibited association’ (1d).

清涤荡欠缺的影响就是成群的观念的持续，它们位于神经症病征的根源。它们始终是无意识，并且跟正常的思想过程孤立开来：「已经变成病因的这些观念曾经持续下来，以如此新鲜及情感的强度，因为它们始终被拒绝给予正常的损耗过程，在没有被压抑的联想的状态，凭借清涤与复制。」

Breuer and Freud were concerned to identify the different sets of conditions which
prevent the subject from abreacting. They felt that in certain cases these sets of conditions
were related not to the nature of the event, but rather to the mental state of the subject at the
moment of its occurrence: fright*, autohypnosis or hypnoid state*. Alternatively, their origin
was sometimes to be found in the circumstances–usually of a social nature–which oblige the
subject to restrain his reactions. A final possibility was that there were ‘things which the
patient wished to forget, and therefore intentionally repressed from his conscious thought and
inhibited and suppressed’ (1e). These three different sets of conditions defined the three types
of hysteria: hypnoid hysteria*, retention hysteria* and defence hysteria*. It was immediately
after the publication of the Studies on Hysteria that Freud abandoned the first two of these
three types.

布鲁尔与弗洛依德非常关切要辨明阻止主体无法清涤的不同情况的集合。他们感觉到，在某些的个案，这些情况的集合，跟事件的特性并没有关系，而是跟主体的精神状态有关系，但他处于事件发生的时刻。害怕，自动催眠或催眠状态。换句话说，它们的起源有时能够在环境里被找到—通常是属于社会的性质—这些环境强迫主体约束他的反应。一个最后的可能是，有些事情是病人希望忘记的的事情，因此它们刻意地被压抑，不进入他的意识的思想，并且被潜抑与压制。」这三个不同集合的情况定义三种的歇斯底里症：催眠歇斯底里症，保留歇斯底里症，与防卫歇斯底里症。就在「歇斯底里症的研究」刚从出版不久，弗洛依德放弃这三种的前两种。

The exclusive emphasis on abreaction as the key to psychotherapeutic effectiveness is
above all typical of the period in Freud’s work which is known as the period of the
cathartic method. Yet the notion is retained in the later theory of psycho-analytic treatment.
There are empirical reasons for its survival, for every cure involves manifest emotional
discharge, though to varying degrees according to the type of patient. There are theoretical
reasons too, in so far as every theory of the cure must take into account repetition* as well as
recollection. Concepts such as transference*, working-through* and acting out* all imply
some reference to the theory of abreaction, even though they also lead us to more complex
conceptions of treatment than the idea of a pure and simple elimination of the traumatising
affect.

专门强调清涤作为是心理治疗的效用的关键，特别是弗洛依德那个时期的研究的特色。众所周知，那是清涤方法的时期。可是，这个观念在精神分析治疗的晚期理论被保留。有些实证的理由，让它保留下来，因为每个治疗都会牵涉到情感发泄的展示，虽然程度不同，依照病人的种类。也有些理论的理由，因为治疗的每个理论必须考虑到重复以及回忆。诸如移情，运作的思想与演出等观念，都暗示会提到清涤的理论。即使它们也引导我们到更加复杂的治疗的观念，比起创伤的情感的单纯简化的减少。

(α) The neologism ‘abreagieren’ seems to have been coined by Freud and Breuer
from the verb reagieren in its transitive use and the prefix ab-, which has several
meanings, particularly distance in time, the fact of separation, diminishment,
suppression etc.

这个新词「清涤」abreagieren 似乎是弗洛依德与布鲁尔自创，根据这个动词reagieren，具有及物的用途与字首ab—它具有好几个意义,特别是时间上的距离，分开，减少，压抑等等的事实。
(1) Breuer, J. and Freud, S.: a) Cf. G.W., I, 81-9; S.E., II, 3-10. b) G.W., I, 87; S.E., II, 8. c) G.W., I, 223-4;
S.E., II, 158. d) G.W., I, 90; S.E., II, 11. e) G.W., I, 89; S.E., II, 10.