同性恋成因的理论探讨

关于同性恋的成因,人们分别从两个角度进行了分析,其一是生理角度,学者们探讨了三个方面的因素：遗传因素、大脑结构和激素水平。其二是心理社会角度,精神分析学说强调恋母情节导致了特殊的母子关系,从而引起性心理异常,形成同性恋。行为主义心理不主张重视伙伴关系、偶然的机遇以及特殊的经历在同性恋形成中的作用。     

Elements of the Oedipus complex: A Kleinian account1

The author discusses and illustrates the place in current Kleinian practice of the analysis of the Oedipus complex. He outlines the development of the concept of the Oedipus complex by Freud and by Klein and later writers in the Kleinian tradition. Because the child's exclusion from his parents' sexual relationship represents such a fundamental aspect of reality for the child, analysis of the patient's responses to the oedipal situation constitutes the central task of analysis. Despite the Oedipus complex being in this way central, it is sometimes hard to discern because what is most visible are the patient's defensive responses to the oedipal situation. The emergence of meaning in analysis is often understood unconsciously as the product of the parental intercourse, represented by the work of the patient with the analyst, or of the analyst's or the patient's mind. The analysis of the patient's characteristic reactions to moments of meaningfulness in analysis is therefore an especially fruitful focus for the analysis of the Oedipus complex. The author illustrates these ideas by three clinical examples, from a 3½‐year‐old child, a borderline psychotic patient and a more neurotic patient.     

SOME THOUGHTS ON PSYCHOANALYSIS AND ETHICS

The author attempts to establish a framework for understanding the contribution of psychoanalysis to ethics through examining the work of certain philosophers, especially Kant. After reviewing the development of Freudian thought and going beyond the ‘psychoanalysis and/or psychiatry?’ question, he asserts that the space of the psychoanalytical cure revolves around an ethical problem. Thus, the limits of analysis should be determined by the subject's capacity for developing a structure of belief in the unconscious, with the concomitant capacity to go beyond equivocation in respect of an ethical conflict that underlies all cases where psychical suffering is manifested. Indeed, only human beings are called upon to deal with an ethical paradox “equally a logical one”which could be stated thus: there is Good in Evil and Evil in Good. This ethical paradox is the consequence of human subjection to the constituent laws of the Oedipus complex, which distances the human being, in his/her dealings with Evil and with Good, from any naturalist stance. In respect of the cure, then, we must take into account that Evil does not proceed from any particular drive‐based characteristic, but is rather the expression of specific subjection to an unconscious Other, towards which it directs its affects. Finally, the author proposes a principle that emerges from the preceding discussion: let us not impute to or place in the Other our own subjective splitting or pain at existing.     

Interpreted statues: collapse of femininity and psychotic denial of incest in The Winter’s Tale

The Winter’s Tale (1610/1999), a late romance by William Shakespeare, on one level presents the delusional jealousy of Leontes regarding his wife Hermione, the visitations of death undoing the omnipotent defenses employed by Leontes, who is fatefully confronted by grief and the guilt of having wronged those close to him. The final two acts present us with the redemptive powers of nature and love, re-establishing the family unit through mutual forgiveness and a deus ex machina in the coming-to-life of Hermione’s statue. The comic formula Shakespeare utilizes after the first three acts attempts to undo the tragic plot unfolding thus far, inviting us to abandon the knowledge we acquired and adopt the solution of a safe Oedipal triangulation, materialized when the statue comes to life. On a darker note, Shakespeare undoes important dimensions of the source material, which provides a tragic ending to the Leontes character (Pandosto) after he lusts after his daughter. As Shakespeare alters the fates of the characters through largely disavowing the incestuous urges of Leontes, we are taunted with both knowing and not knowing that pairing off Leontes in the end with an adult female partner is an aesthetic resolution to much more troubling psychic realities.     

The superego and its vicissitudes in contemporary society

Assuming that psychic reality and social phenomena are two sides of the same social totality, this article attempts to discuss the building up of the concept of superego in the Freudian text emphasizing its social roots and the function it performs as the representative of the symbolic law. Critical turning points in the development of the concept are presented and possible theoretical consequences of Freud's argument in “Civilization and its Discontents” are questioned when considered against the background of our present society determined by globalization and consumption. The author concludes by suggesting that the contemporary superego may represent an erractic reaction against the conditions prevalent in the social realm. Thus it appears to be rather the heir to the initial state of helplessness than the result of a paternal identification. That could account for its role as the representative of the symbolic law.     

The psychoanalytic vision of Hans Loewald

Hans Loewald is a comprehensive and original theorist on a par with any major post-Freudian thinker, yet neither his ideas nor his person have become the basis for a Loewaldian school or approach, and he is not as well known as other innovators of comparable quality. In this paper the author attempts to characterize the scope and depth of Loewald's theory-his vision of the psyche and psychic life, or metapsychology, his characterization of the psychoanalytic process, and his vision of the clinical and human goals of psychoanalysis. She suggests that Loewald holds in all of these realms, and without apparent contradiction, a doubled-emphatically ego-psychological and emphatically object-relational-perspective, and an equal commitment to both the first topography and the structural theory. His views throughout are undergirded by a bi-directional developmental view that centers on differentiation and integration. The paper includes brief reflections on how to assess psychoanalytic theories, like Loewald's, developed before empirical research that seems to challenge them.     

The cause is worse: Remeeting Jocasta1

This paper will help bring Jocasta, a fi gure relatively neglected by psychoanalytic theory, whose lens upon her son has left her to the side, into greater focus. It is not that Jocasta is completely ignored but rather that, when studied, she appears as the dangerous, castrating, forbidden woman to be placated or avoided at all costs. So, although she stands at center stage as the fulcrum of Oedipus's destruction, it is never as a mother longing for her son. The author contends that Jocasta is the personifi cation of an ongoing developmental need on the part of all mothers to separate from their children coupled with a universal longing for reunion. As with Oedipus, Jocasta—a character in a play—is an example of the perverse outcome of forbidden gratifi cations; but also, as with Oedipus, she is the fi gurative presentation of normal variations on a theme.