The Bonds of Empathy: Beyond the Selfobject Concept

F. Summers
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引用次数: 4

Abstract

In Kohut’s last paper he used Odysseus as his icon of mental health due to Odysseus’ refusal to kill his son to avoid conscription. It is argued that Odysseus’ decision cannot be accounted for within the framework of a selfobject conceptualization. By using Odysseus’ decision as a signature indicator of the healthy self, Kohut went beyond the selfobject in defining mental health, albeit without an explicit acknowledgement of so doing. The thesis of this paper is that Odysseus was empathic with his son, and such empathy is inextricably linked to the development of self. Empathy being a goal of a self psychological analysis, it follows that there is a gap between such an aim and the use of the concept of the selfobject as the crux of therapeutic action. If transferences are limited to their selfobject forms, conceptual tools are lacking for the development of empathy because selfobjects are not experienced as subjects of experience. Because capacity for empathy requires making contact with the analyst’s subjectivity, analysis must go beyond the selfobject transferences to achieve the goal of developing the capacity for empathy. The clinical implications of this view are drawn out and illustrated with the analysis of a depressed man.
共情的纽带:超越自我客体概念
在Kohut的最后一篇论文中,他使用奥德修斯作为他心理健康的标志,因为奥德修斯拒绝杀死他的儿子以避免征兵。有人认为,奥德修斯的决定不能在自我客体概念化的框架内解释。通过使用奥德修斯的决定作为健康自我的标志性指标,Kohut在定义心理健康方面超越了自我客体,尽管没有明确承认这样做。本文的论题是奥德修斯对儿子的共情,而这种共情与自我的发展有着千丝万缕的联系。同理心是自我心理分析的一个目标,因此,在这样一个目标和使用自我客体概念作为治疗行动的关键之间存在着差距。如果移情仅限于他们的自我客体形式,则缺乏概念性工具来发展共情,因为自我客体不是作为经验的主体来体验的。因为移情能力需要与分析者的主体性接触,分析必须超越自我客体移情,以达到发展移情能力的目标。这一观点的临床意义是通过对一个抑郁症患者的分析来阐述和说明的。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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