Analytical Psychology 分析心理学
(1974). Journal of Analytical Psychology, 19(1):1-21 (1974).分析心理学杂志》，19（1）：1-21
Jung’s Conception of Transference 荣格的移情概念
Michael Fordham, M.D., M.R.C.P.(1) 迈克尔-福特汉姆，医学博士，医学注册会计师(1)
Introduction 导言
It is sometimes said that you can find anything in Jung’s writings-implying that he did not know his own mind. I am not of this opinion. There are variations and minor contradictions in his writings on transference often where there is still controversy today, but, by studying his publications as a whole, a basic consistency running through it all can be clearly defined. 有时有人说，你可以在荣格的著作中找到任何东西，这意味着他并不了解自己的思想。我不这么认为。在他关于移情的著作中，经常会有一些变化和小矛盾，至今仍有争议，但是，通过对他的出版物进行整体研究，我们可以清楚地发现贯穿其中的基本一致性。
There are, however, important changes in his views that cannot be attributed to the delineation of opposites. More needs to be known of the context in which they were made, for this is either omitted by Jung altogether or not given in sufficient detail. I shall suggest tentative solutions, hoping that in the course of time more information, which may make a better and more reliable conclusion possible, will become available. But even if we knew all the sources of vacillations and even reversed conceptions which are, let me say, like those almost anybody who published so much would make, it would still be necessary to bear in mind Jung’s own comment on his method of exposition: ‘… not everything I bring forth is written out of my head, but much of it comes from the heart also, a fact I would beg the gracious reader not to overlook if, following up the intellectual line of thought, he comes upon certain lacunae that have not been properly filled in’ (JUNG 9, p. 118). 然而，荣格的观点也发生了一些重要的变化，这些变化不能归因于对立面的划分。我们需要更多地了解这些变化的背景，因为荣格要么完全忽略了这一点，要么没有提供足够详细的信息。我将提出一些初步的解决方案，希望随着时间的推移，能够获得更多的信息，从而得出更好、更可靠的结论。但是，即使我们知道所有的摇摆不定甚至颠倒概念的来源，让我说，就像几乎所有发表了如此多文章的人都会做出的那样，我们仍然有必要牢记荣格自己对他的阐述方法的评论："......我提出的东西并非都是凭空想象出来的，很多也是发自内心的。118).
In this paper I shall be bringing together much that is familiar. Is it worth while looking again at what we knew long ago? Clearly I think so and my reason is this: to look from time to time at the foundations and incomplete superstructure of a house still in the process of being built shows what is firmly built and what is still in the process of construction. To stand back and look at what has been done helps to orientate us when occupied with details or some particular part of the whole and, most important, makes it impossible to believe that one part is the complete structure. 在本文中，我将汇集许多我们熟悉的内容。我们是否值得重新审视很久以前的知识？显然，我认为值得，我的理由是：时不时地看看仍在建造过程中的房屋的地基和不完整的上层建筑，可以看出哪些已经牢固地建成，哪些仍在建造过程中。当我们忙于细节或整体的某个部分时，退后一步看一看已经完成的部分，有助于确定我们的方向，而且最重要的是，使我们无法相信某个部分就是完整的结构。
Part I 第一部分
＇The Theory of Psychoanalysis＇ 精神分析理论
In＇The theory of psychoanalysis＇Jung began to formulate his ideas about transference．In that collection of lectures，delivered at Fordham University in 1912，he asserts：＇Thanks to this personal feeling Freud was able to discover wherein lay the therapeutic effect of psychoanalysis＇（JUNG 7，p．190）．It was，he says，in the transference．At first，analysis may proceed without 䇣一阴段 evidence of its presence and therapeutic effects may be achieved as patients revive memories，abreact traumatic affects，penetrate into secret and previously repressed areas／But the result of the analysis is not always beneficial－indeed there are patients who pursue the search for historical material＇without making the slightest improvement＇（JUNG 7，p．191）．In these cases especially，the answer lies in interpreting the infantile attitude of the patient to the analyst for＇all those sexual fantasies which cluster around the imago of the parents now cluster round him＇（JUNG 7，p．190），producing an erotic transference composed of＇memory images of the parents＇． 在《精神分析理论》一书中，荣格开始提出他关于移情的观点。 在 1912 年于福特汉姆大学（Fordham University）发表的那本演讲集中，他断言："多亏了这种个人感觉，弗洛伊德才得以发现精神分析的治疗效果所在。他说："在移情中。起初，分析可能在没有䇣一阴段证据的情况下进行，治疗效果可能在病人唤醒记忆、反应创伤性影响、渗入秘密和以前被压抑的领域时实现／但当病人唤醒记忆、反应创伤性影响、渗入秘密和以前被压抑的领域时，治疗效果可能在移情中实现。但是，分析的结果并不总是有益的--事实上，有些病人继续寻找历史材料，却没有丝毫的改善。在这些情况下，答案尤其在于解释病人对分析师的幼稚态度，因为 "所有那些围绕着父母形象的性幻想现在都围绕着他"（JUNG 7，p．190），产生了由 "父母的记忆形象 "组成的色情转移。
At this stage transference is far more important than analysis of the patient＇s history，because the analyst is at once assimilated into the family milieu and，at the same time，is outside it and related to the real world．In this sense transference becomes＇of great biological value to the patient＇；and is ＇… a bridge across which the patient can get away from his family into reality＇（JUNG 7，p．190）．So，he continues，the＇bond is one of the most valuable social factors imaginable＇（JUNG 7，p．199）．And he adds that besides sexuality there are moral，social and ethical components which become the analyst＇s allies once they have been＇purged＇of their＇regressive components，their infantife sexualism＇（JUNG 7，p．199）． 在这个阶段，移情远比分析病人的病史更重要，因为分析师既融入了家庭环境，同时又置身于家庭环境之外，与现实世界发生联系。他继续说，"纽带 "是可以想象的最有价值的社会因素之一。除了性之外，还有道德、社会和伦理的成分，这些成分一旦被'净化'掉它们的'倒退成分'，即它们的'幼稚性主义'（JUNG 7，p．199），就会成为分析家的同盟。
It is the infantile contents especially that can make transference＇a powerful hindrance to the progress of the treatment because the patient assimilates the analyst to his father and mother．．．＇（JUNG 7，p．191），and the more he does this so much the more will transference do him harm．It is therefore essential for these parts to be，as it was called，severed－how can this be done？Besides interpretation，which makes the nature of the transference conscious，there arises，Jung says，a battle within the patient who fights against the neurotic forces and infantile demands，but at the same time the patient shows resistances to sustaining the conflict so as to reach a successful conclusion．He may bargain with the analyst like a child who wishes to get presents from his parents；alternatively he may seek out＇special adventures＇（JUNG 7，p．198），which the analyst must not prevent since they may contain value for the patient．Jung is very specific on this score：‘ dots\ldots we have to let the patient and his impulses take the lead，even if the path seems a wrong one．Error is just as important a condition of life＇s progress as the truth＇（JUNG 7，p．200）． 尤其是婴儿期的内容会使移情成为治疗进展的强大障碍，因为病人会把分析师同化为他的父亲和母亲．．．＇（JUNG 7，p．191），他越是这样，移情对他的伤害就越大．因此，必须对这些部分进行所谓的 "克服"--怎样才能做到这一点呢？ 除了解释，使移情的性质成为意识之外，还出现了荣格所说的，在病人内心与神经质力量和幼稚要求进行的斗争，但与此同时，病人也表现出了抗拒。他可能会像一个希望从父母那里得到礼物的孩子一样与分析师讨价还价；或者，他可能会寻求 "特殊的冒险"（JUNG 7，p．在这一点上，荣格说得很清楚：' dots\ldots 我们必须让病人和他的冲动起主导作用，即使这条路看起来是错误的。
As to the analyst himself，the patient perceives characteristics of his personality and makes them part of himself，and these help in constructing the bridge to reality．The analyst＇s personality is therefore crucial，and he must be mature if he wants to help his patient in the correct direction；Jung defines characteristics that he must have overcome：isolationist tactics，auto－erotic 孤立火火等䧄 mystification，infantile demands which if unacknowledged＇may identify themselves with the parallel demands of the patient＇（JUNG 7 p．199）．For these reasons a personal analysis of the analyst is essential and he will be astonished to find how apparently technical difficulties will simply vanish as the result of it． 至于分析师本人，病人会感知到分析师的人格特征，并将这些特征变成自己的一部分，而这些特征会帮助分析师构建通往现实的桥梁。策略，自恋式孤立火等䧄神秘化，迷信式的要求，如果不被承认，就可能与病人的平行要求相一致。p．199）．由于这些原因，分析师的个人分析是必不可少的，他会惊奇地发现表面上的技术困难会因为分析的结果而烟消云散。
Another facet of this essay is Jung＇s comparison of confession and transference with practices of the church：they are，he says，＇dots\ldots a brilliant method of social guidance and education＇（JUNG 7，p．192）．But，he continues，a modern person consciously or unconsciously has become disillusioned by the church and strives for something different：to＇… govern himself and stand morally on his own feet＇（JUNG 7，p．193）．It is thus the aim of analysis to help in this direction and so the best result is when a patient becomes＇in harmony with himself，neither good nor had，just as he is in his natural state＇（JUNG 7，p．196）．In striving towards wholeness，which involves severing the transference，Jung reminds us，＇only certain religions demand this of the individual，and it is this that makes the second stage of analysis so very difficult＇（JUNG 7，p．197）． 这篇文章的另一个方面是荣格将忏悔和移情与教会的做法相提并论：他说，"它们是 dots\ldots 一种杰出的社会引导和教育方法。但是，他接着说，现代人自觉或不自觉地对教会产生了幻灭感，并努力寻求不同的东西：......来......因此，分析的目的就是朝着这个方向提供帮助，所以最好的结果就是病人与自己和谐相处，既不是好的，也不是坏的，就像他的自然状态一样。7，p．196）．只有某些宗教要求个人这样做，而正是这一点使得第二阶段的分析变得非常困难＇（JUNG 7，p．197）．
＇Some Crucial Points in Psychoanalysis’ 精神分析的几个关键点
In the same year（i．e．1913）as he delivered his lectures，he was corresponding with Dr Löy and his letters contain additions and amplification of themes already considered．He perhaps lays more emphasis on the social and moral content of transference and conceives the sexual fantasies more favourably as analogies which are related to empathy，adaptation and the ＇urge towards individualization＇（JUNG 8，p．284）．And again the apparently sexuàt character of transference leads on as a bridge to higher empathy，to the value of the personality and so to the＇road to freedom＇．There is some interesting detail about the positive and negative transference related to the father imag；he gives positive and negative valences to love，hostility and rebellion；for a patient who is an＇infantile rebel＇，合嵗 positive transference is an achievement while a negative one just repeats the old pattern and is a 在他发表演讲的同一年（1913 年），他与洛伊博士进行了通信。他也许更强调移情的社会和道德内容，更倾向于将性幻想视为与移情、适应和 "个人化 "有关的类比（JUNG 8，p．移情的明显性又一次将我们引向更高的移情，引向人格的价值，从而引向 "通向自由之路"。想象；他为爱、敌意和叛逆赋予了积极和消极的价值；对于一个有叛逆心理的病人来说，合嵗积极的移情是一种成就，而消极的移情只是重复旧的模式，是一种失败。 ＇back sliding＇；for a patient showing＇infantile obedience＇the state of affairs is reversed．Consequently an apparently negative transference is positive and can further individualization．Finally，there is the more specific idea that＇the patient＇s libido fastens on the person of the analyst in the form［not only of sexuality but also］of expectation，hope，interest，trust，friendship and love＇ （JUNG 8，p．286）． 最后，还有一种更具体的观点，即 "病人的性欲以［不仅是性，而且是］期待、希望、ope、rustest、友谊等形式紧紧抓住分析师的人"。病人的性欲以［不仅是性欲，而且］期望、希望、兴趣、信任、友谊和爱的形式紧紧抓住分析师的人。
'The Therapeutic Value of Abreaction' 反作用的治疗价值
By 1921 in ‘The therapeutic value of abreaction’ Jung’s ideas have developed further and he introduces new ones. (1) ‘The therapeutic effect comes from the doctor’s efforts to enter into the pyche of his patient, thus establishing a psychologically adapted relationship’ (JUNG 10, p. 134).(2) The degree of transference varies with the understanding between doctorand patient: with good understanding transference is moderate, with poor understanding it becomes intense and sexualized. The importance of the real relationship between analyst and patient is stressed when he says that after a thorough analysis ‘the patient’s claim to … human relationship still remains and should be conceded, for without a relationship of some kind he falls into a void’ (JUNG 10, p. 136). 到 1921 年，荣格在《反应的治疗价值》一书中进一步发展了他的观点，并提出了新的观点。(1) "治疗效果来自于医生努力进入病人的内心世界，从而建立起一种心理上相适应的关系"（荣格 10，第 134 页）。(2) 移情的程度随医患之间的理解而变化：理解好的移情程度适中，理解差的移情程度强烈且性化。他强调了分析师和病人之间真正关系的重要性，他说，在彻底分析之后，"病人对......人际关系的要求仍然存在，而且应该得到承认，因为如果没有某种关系，他就会陷入空虚"（UNG 10，第 136 页）。
In this context he makes a very sharp attack on the ‘exclusive reduction’ of a patient’s material to its sexual roots. It is his most vigorous one and it is difficult to understand why he made it so strong. Exclusively sexual reduction, he says, ‘… is a shocking violation of the patient’s material’. It ignores the creative elements in the patient and leads to blocking of outlets so that the patient clings in a ‘convulsive erotic transference unless he prefers to break off the relationship in hatred’ (italics mine) (JUNG 10, p. 134). ‘In either case the result is spiritual desolation’ (JUNG 10, p. 134). So exclusively sexual interpretation becomes ‘a gross technical blunder’ (JUNG 10, p. 135), ‘for it constantly destroys the patient’s every attempt to build up a normal human relationship by resolving it back into its elements’ (JUNG 10, p. 135). 在这方面，他对将病人的材料 "完全还原 "为性根源的做法进行了非常尖锐的抨击。这是他最激烈的一次抨击，很难理解他为何如此强烈。他说，"完全的性还原......是对病人材料的令人震惊的侵犯"。它忽视了病人的创造性因素，导致出路受阻，使病人在'抽搐的情欲转移中紧紧抓住不放，除非他宁愿在仇恨中断绝关系'（斜体为笔者所加）（JUNG 10，第 134 页）。无论哪种情况，结果都是精神荒芜"（琼 10，第 134 页）。因此，纯粹的性解释成了'严重的技术性错误'（JUNG 10，第 135 页），'因为它通过将病人的人际关系分解成各种元素，不断破坏病人建立正常人际关系的每一次尝试'（JUNG 10，第 135 页）。
But if adaptation takes place ‘… in spite of all this … it will have been at the cost of many moral, intellectual and aesthetic values whose loss to man’s character is a matter for regret. Quite apart from this major loss, there is the danger of perpetually brooding on the past, of looking back wistfully to things that cannot be remedied now’ (JUNG 10, p. 135). 但是，如果适应发生了，'......尽管如此......它将以许多道德、智力和审美价值为代价，而这些价值对人类性格的损失是令人遗憾的。除了这种重大损失之外，还有一种危险，那就是永远沉湎于过去，踌躇满志地回顾那些现在无法弥补的东西"（琼 10，第 135 页）。
All this reads like an attack on psychoanalysis. But to what nurnose? In 1918 Freud had criticized the ‘Swiss School’ in an address, ‘Lines of advance in psychoanalytic therapy’ (Freud 4), delivered to the Fifth International Psychoanalytic Congress; then he grossly misrepresented Jung, so it is possible Jung was retaliating; but, if so, he seems to misfire for, in 1920, Freud had already published ‘Beyond the pleasure principle’ (Freud 5). There are two other alternatives: (1) that he had come across cases which had been badly handled, or (2) he had personal experience of difficulties with his own patients over their sexuality. I feel sure Jung had a reason for his attack which seems to be based on considerable affect-it ‘comes from the heart’. 所有这些都像是对精神分析的攻击。但攻击的是什么呢？1918 年，弗洛伊德在第五届国际精神分析大会上发表了题为 "精神分析疗法的进步之路"（弗洛伊德 4）的演讲，批评了 "瑞士学派"；随后，他对荣格进行了严重的歪曲，因此荣格有可能是在报复；但如果是这样的话，他似乎是在误伤，因为在 1920 年，弗洛伊德已经发表了 "超越快乐原则"（弗洛伊德 5）。还有另外两种可能：（1）他遇到了一些处理不当的病例，或者（2）他个人曾与自己的病人在性问题上遇到过困难。我确信荣格的攻击是有原因的，而这个原因似乎是基于相当的情感--它 "发自内心"。
Having given his view of a problem, which can still exercise analysts, Jung continues in very definite terms. Properly handled reductive analysis is essential for ‘The transference phenomenon is an inevitable feature of every thorough analysis…’ (JUNG 10, p. 136) and relationship is impossible 荣格在阐述了他对这一问题的看法之后，以非常明确的措辞继续说道，"移情现象是每个彻底分析都不可避免的特征"（JUNG 10, 第 136 页）。正确处理还原分析是必不可少的，因为 "移情现象是每一次彻底分析不可避免的特征......"（荣格书 10，第 136 页），而这种关系是不可能的。
until all the projections have been consciously recognized and resolved. 直到所有的预测都被有意识地识别和解决。
‘The touchstone of every [successful] analysis … is always this person to person relationship, a psychological situation where the patient confronts the doctor upon equal terms, and with the same ruthless criticism that he must inevitably learn from the doctor in the course of his treatment.’ In this way instead of the ‘… slavish and humanly degrading bondage of the transference’, the patient ‘discovers that his own unique personality has value, that he has been accepted for what he is, and that he has it in him to adapt himself to the demands of life’ (JUNG 10, p. 137). ‘Our task is … to cultivate and transform this growing thing until it can play its part in the totality of the psyche’ (JUNG 10, p. 138). This is a clear statement that transference is goal-seeking and that the doctor becomes a real person as well as an analyst, the recipient of the projections which he reduces. '每一个[成功的]分析的试金石......总是这种人与人之间的关系，一种病人在平等的条件下与医生对抗的心理状态，以及他在治疗过程中不可避免地要从医生那里学到的同样无情的批评。'通过这种方式，病人不再受到'......移情的奴役和有辱人格的束缚'，而是'发现自己独特的人格是有价值的，发现自己的本来面目已被接受，发现自己有能力适应生活的要求'（JUNG 10，第 137 页）。我们的任务是......培养和改造这种成长中的东西，直到它能在整个心理中发挥作用"（琼 10，第 138 页）。这清楚地表明，移情是一种目标追求，医生既是分析师，也是投射的接受者。
Discussion 讨论
These three papers may be considered together. They cover the ideas and practices before 1926 when Jung wrote the first of his Two essays on analytical psychology. 这三篇论文可以放在一起阅读。它们涵盖了 1926 年荣格撰写《分析心理学两篇论文》中的第一篇之前的观点和实践。
The early period is revealing of Jung’s consistency; it is indeed astonishing to find the core of all his later ideas and practices unambiguously set down in print, though, as will be seen, at one time he withdrew from the almost excessive importance he first gave to the transference as the effective element in the ‘here and now’ as it is called nowadays. 荣格早期的作品显示了他的一贯性；令人惊讶的是，他后来的所有观点和实践的核心内容都以印刷品的形式明确记载下来，尽管正如我们将看到的那样，他曾一度放弃了他最初给予移情的近乎过分的重视，因为移情是 "此时此地 "的有效元素，也就是现在所说的 "此时此地"。
It is of interest that he attributes the discovery of the therapeuticf importance of transference to Freud. This, I believe, is open to doubt Though we may learn more about this from his correspondence with Freud, according to my reading of the literature the therapeutic effect of psychoanalysis is supposed by its exponents to stem not primarily from the transference, but from the making conscious of the unconscious enshrined in the famous epigram, ‘where id was there ego shall be’. Even today the position of many psychoanalysts is far from the one Jung attributed to Freud. In a recent symposium on the subject at the British Psychoanalytic Society there was very little emphasis on transference as a situation from which therapy stems. Jung’s position is reflected not so much in classical psychoanalysis as in the work of LITTLE (17), HEIMANN (6), STRACHEY (21), RACKER (19), SEARLES (20), and MILNER (18); but space does not permit me to enter into this subject. 值得注意的是，他将移情疗法的重要性归功于弗洛伊德。虽然我们可以从他与弗洛伊德的通信中了解到更多信息，但根据我对文献的阅读，精神分析的治疗效果被其支持者认为主要不是源于移情，而是源于 "本我在哪里，自我就在哪里 "这句著名的格言所蕴含的无意识的觉醒。即使在今天，许多精神分析师的立场也与荣格赋予弗洛伊德的立场相去甚远。在英国精神分析学会最近举行的一次专题讨论会上，很少有人强调移情是治疗的源头。荣格的立场与其说反映在经典精神分析中，不如说反映在利特尔（LITTLE）(17)、海曼（HEIMANN）(6)、斯特拉凯（STRACHEY）(21)、拉克（RACKER）(19)、塞勒斯（SEARLES）(20)和米尔纳（MILNER）(18)的著作中；但篇幅所限，我无法深入探讨这个问题。
Jung went along with Freud in recognizing the incestuous, erotic and infantile characteristics of transference, as well as accepting its resistance phenomena. Where he went beyond psychoanalysis is in his emphasis on the goal-seeking and therapeutic function of transference in which the real personality of the analyst became highly significant. His emphasis on transference 荣格与弗洛伊德一样，承认移情具有乱伦、情色和幼稚的特征，并接受其抵抗现象。他超越精神分析的地方在于他强调移情的目标追求和治疗功能，其中分析师的真实人格变得非常重要。他对移情的强调
as a potentially therapeutic situation and on the real nersonality of the analyst seems to have been his own particular contribution. The idea that once the projections have been recognized and resolved, a bridge to reality can be made with the aim of attaining moral autonomy, defined, even in 1913, as the ‘urge towards individualization’, is characteristic and central in the development of his thesis. The social and religious, moral and ethical meanings of transference are also much more important to Jung than to Freud. 作为一种潜在的治疗情境和分析师的真实人格，这似乎是他自己的特殊贡献。一旦认识并解决了投射，就可以架起一座通往现实的桥梁，从而实现道德自主，甚至在 1913 年还将其定义为 "走向个体化的冲动"，这一观点在他的论述发展中是独具特色的，也是核心所在。对荣格来说，移情的社会和宗教、道德和伦理意义也比弗洛伊德重要得多。
I have paid rather close attention to the negative transference and want to make a further comment upon it because it receives so much attention today and the management of it has been considerably advanced. 我一直非常关注消极转移，并想对它做进一步的评论，因为它如今受到了如此多的关注，对它的管理也有了长足的进步。
There is only one direct reference to it as such: where Jung says that for obedient patients a negative transference is valuable, etc. There is also reference to the patient with a compulsive transference who breaks off the relation in hatred; but this he attributes to the ‘exclusive sexual interpretation’ and so cannot be conceived as transference but an adapted response. One other possible indication of it is given where he says the analyst is confronted by his patient as an equal and criticizes with the same ruthlessness that he has ‘learned from his doctor’; but this again does not define negative transference, though the patient’s criticism might very well contain it. So it does not seem that in this early period Jung had scrutinized the patient’s hostile and critical attitudes much for transferred matter. 只有一处直接提到了移情：荣格说，对于顺从的病人来说，消极的移情是有价值的，等等。此外，荣格还提到有强迫性移情的病人会因为憎恨而断绝关系；但他将此归因于 "排他性解释"，因此不能将其视为移情，而是一种适应性反应。另一个可能的迹象是，他说分析师以平等的身份面对病人，并以 "从医生那里学到的 "同样无情的态度进行批评；但这同样没有定义消极移情，尽管病人的批评很可能包含消极移情。因此，在这一早期阶段，荣格似乎并没有仔细研究病人对转移问题的敌意和批评态度。
Part II 第二部分
'Two Essays in Analytical Psychology’ 分析心理学两篇论文
In the Two essays (1926 and 1928) Jung began to relate transference to individuation in much more detail. He also made his position about reductive analysis more evident, and there is clarification of what he means by the personal unconscious; it contains what is now commonly called ‘whole object psychology’: the persons in the patient’s past whose imagos are transferred to the analyst comprise ‘father, mother, uncle, guardian, teacher, etc.’. They contrast with the archetypal transference which he introduces here for the first time and which he approaches through the idea of disposable energy-already broached in 1913-as follows: ‘Let us suppose that [a] patient is “analysed”, i.e. she has, through the treatment, come to understand the nature of the unconscious thoughts lurking behind her symptoms and has thus regained possession of the unconscious energy which constituted the strength of those symptoms. The question then arises: what to do with the so-called disposable energy?’ (JUNG 9, p. 61). Since the patient’s fantasies have now transferred themselves to the doctor ‘they must be cauterized, i.e. resolved by reductive analysis and this used to be called “severing the transference”. Thereby the energy is again released from 在这两篇论文（1926年和1928年）中，荣格开始更详细地阐述移情与个体化的关系。他还更加明确了自己对还原分析的立场，并澄清了个人无意识的含义；个人无意识包含现在通常所说的 "整体客体心理学"：病人过去的人，他们的意象被转移给分析师，包括 "父亲、母亲、叔叔、监护人、老师等"。这些人与原型转移形成了鲜明对比，他在这里首次引入了原型转移，并通过一次性能量的概念来探讨这一问题--这一概念早在 1913 年就已提出--如下所示：让我们假设[一位]病人被 "分析 "了，也就是说，通过治疗，她理解了潜伏在她症状背后的无意识思想的本质，从而重新获得了构成这些症状力量的无意识能量。接下来的问题是：如何处理这些所谓的一次性能量？由于病人的幻想现在已经转移到了医生身上，'因此必须将其烧灼，即通过还原分析来解决，这被称为'切断转移'。由此，能量再次从
an unserviceable form, and again we are faced by the problem of [the energy’s] disposability’ (JUNG 9, p. 62). 我们再次面临[能源的]可处置性问题"（JUNG 9，第 62 页）。
At this period Jung was again rather definite that the patient can become free of this personal transference and can indeed cease to be infantile. The next stage in analysis is that in which the structural elements of the personality are projected. The case that he cites in illustrating his thesis is often quoted. It is of a woman patient with masculine traits of which she is unconscious. Jung identifies them and then asks himself where can the masculine parts of herself be located? Deciding that they must be projected, he asks his patient how he appears to her when she is not with him and she reveals: ‘“Sometimes you seem rather dangerous, sinister, like an evil magician or a demon. I don’t know how I ever get such ideas-you are not a bit like that”’ (JUNG 9, p. 89). 在这一时期，荣格再次明确指出，病人可以摆脱这种个人转移，并确实不再幼稚。分析的下一阶段是投射人格结构元素的阶段。他经常引用一个案例来说明他的论点。这是一个女病人的病例，她具有男性特征，但却没有意识到。荣格发现了这些特征，然后问自己，她身上的男性特征在哪里？他认为这些部分一定是被投射出来的，于是他问病人，当她不在他身边时，他是如何出现在她面前的：她说："有时候，你看起来相当危险、阴险，就像一个邪恶的魔术师或恶魔。我不知道自己怎么会有这样的想法--你一点也不像那样的人"（《琼 9》，第 89 页）。
From this Jung proceeds to the distinction between the human and nonhuman parts of the psyche and the need to make a sharp line of demarcation between the ego, or subject, and the non-ego. It was in this way that he gained access to the archetypal images and could interpret with references to them. They were ‘raised to the subjective plane,’ which in effect means that the transference was interpreted as parts of the self and thus the way was opened to the use of active imagination and the dialectical process between the ego and archetypal forms. 荣格由此开始区分心理的人类部分和非人类部分，并认为有必要在自我或主体与非自我之间划出一条清晰的界线。正是通过这种方式，他得以接触到原型图像，并能参照这些图像进行解释。它们被 "提升到主观层面"，这实际上意味着转移被解释为自我的一部分，从而为使用积极的想象力以及自我和原型形式之间的辩证过程开辟了道路。
I would like to remind you of an especially interesting example in these essays which bears on the resolution of the archetypal transference. Again it is of a woman whose transference imago becomes ‘blown up’. In spite of insight into the personal meaning of the transference the father imago became combined with saviour and lover and did not dissolve. Dreams, Jung found, referred to him and his person distorted in a remarkable way. Sometimes the figure was of supernatural size, sometimes he seemed extremely aged, then again he resembled her father, but was at the same time curiously woven into nature, as in the following dream: ‘Her father (who in reality was of small stature) was standing with her on a hill that was covered with wheat-fields. She was quite tiny beside him, and he seemed to her like a giant. He lifted her up from the ground and held her in his arms like a child. The wind swept over the wheat-fields, and as the wheat swayed in the wind, he rocked her in his arms’ (JUNG 9, p. 129). 我想提醒大家注意这些文章中一个特别有趣的例子，它与原型移情的解决有关。同样是一位女性，她的移情意象被 "炸毁 "了。尽管洞察到了移情的个人意义，但父亲的意象与救世主和情人结合在一起，并没有消解。荣格发现，梦中的他和他的人以一种非同寻常的方式被扭曲了。有时，父亲的形象是超自然的，有时，父亲显得非常苍老，有时，父亲又像她的父亲，但同时又与大自然奇妙地交织在一起，就像在下面的梦中：'她的父亲（实际上身材矮小）和她一起站在一座长满麦田的山上。她在他身边显得非常渺小，而他在她眼里就像一个巨人。他把她从地上抱起来，像抱孩子一样抱在怀里。风掠过麦田，麦子随风摇摆，他在怀里摇晃着她"（《琼 9》，第 129 页）。
The analysis gradually ended and Jung concludes that these dreams reflected a shift of emphasis away from personal to transpersonal functions leading on to the self: ‘a kind of subterranean undermining of the transference [took place]. Her relations with a certain friend deepened perceptibly, notwithstanding the fact that consciously she still clung to the transference. So that when the time came for leaving me, it was no catastrophe, but a perfectly reasonable parting.’ ‘I saw’, he continues, ‘how the transpersonal controlpoint developed-I cannot call it anything else-a guiding function, and step by step gathered to itself all the former personal 分析逐渐结束，荣格总结说，这些梦反映了重点从个人功能转向通向自我的超个人功能："[发生了]一种对移情的地下破坏。她与某位朋友的关系明显加深了，尽管她在意识上仍然紧紧抓住移情。因此，当她要离开我的时候，这并不是一场灾难，而是一次完全合理的离别。我看到"，他继续说，"超个人控制点是如何发展的--我不能称它为别的什么--一种引导功能，并一步步地将以前所有的人
overvaluations; how, with this afflux of energy, it gained influence over the resisting conscious mind without the patient’s consciously noticing what was happening’ (JUNG 9, p. 131). 高估；它是如何在病人没有意识到发生了什么的情况下，通过这种能量的流动，对抵制的意识心智产生影响的"（JUNG 9，第 131 页）。
There are difficulties in this presentation, especially on the subject of idealization and destructive and hostile fantasies and impulses associated with it which may very well have undermined the transference: however, whether this reflection be true or false, the concept that there is an inherent evolution in the transference in the direction of individuation is an important addition to the clinical picture. It had been present in his early views but in terms of a more or less conscious striving towards a goal; here the idea had become deepened and enriched. 这种表述存在一些困难，尤其是在理想化以及与之相关的破坏性和敌对性幻想和冲动方面，这很可能破坏了移情作用：然而，无论这种思考是真是假，移情作用在个体化方向上的内在演变这一概念都是对临床图景的重要补充。在他早期的观点中，这一概念已经存在，但或多或少是有意识地向目标努力；在这里，这一概念得到了深化和丰富。
Part III 第三部分
‘Analytical Psychology-its Theory and Practice’ 分析心理学--理论与实践
The Tavistock Seminars, delivered in 1935 (JUNG 16), contain, in the lecture about transference, more directly clinical matter than is found in any of his other publications and there are a number of illustrative vignettes which could profitably be made the subject of discussion: (1) The case who came from an intellectual analyst and who was a ‘sanguine’, feeling type. Jung’s expression of affect, he says, made all the difference. It is in relation to this case that he gives the best statement I know about why he does not use the couch: ‘So, in order to be able to show my patients that their reactions have arrived in my system, I have to sit opposite them so that they can read the reactions in my face and can see that I am listening’ (JUNG 16, p. 157). (2) The case in which Jung dreamed of a woman and told her his dream to her benefit. Incidentally, the case was posthumously published in more detail and there were further very severe difficulties. (3) The auto-erotic woman whom Jung worked with; he did not interpret the transference until one day she burst out with ‘I love you’. He explains his behaviour, which included not interpreting the transference, saying, 'You have to accompany the process and lower your consciousness and feel along the situation … otherwise he [the patient] feels too awkward and will have the most terrible resentments afterwards’ (JUNG 16, p. 170). This may be the type of case he referred to in his earlier generalization. 荣格在 1935 年发表的《塔维斯托克研讨会》（JUNG 16）中，在关于移情的演讲中，包含了比他其他出版物中更多的直接临床内容。他说，荣格对情感的表达使他与众不同。正是在这个案例中，他给出了我所知道的关于他为什么不使用沙发的最好说明："因此，为了能够让我的病人知道他们的反应已经进入了我的系统，我必须坐在他们对面，这样他们就能从我的脸上读到反应，并能看到我在倾听"（荣格 16，第 157 页）。(2) 荣格梦见一个女人，并把自己的梦告诉了她，使她受益匪浅。顺便提一下，这个案例在死后被更详细地发表了，而且遇到了更多非常严重的困难。(3) 荣格曾与一位自恋的女性共事；直到有一天她突然说 "我爱你"，他才对移情进行解释。他解释了自己的行为，其中包括不解释移情，他说："你必须伴随着这个过程，降低你的意识，顺着情况去感受......否则，他（病人）会觉得太尴尬，之后会产生最可怕的怨恨"（荣格著作，第 16 卷，第 170 页）。这可能就是他在之前的概括中提到的病例类型。
In this lecture he first introduces the important idea that emotions are contagious and that for the analyst to resist them is undesirable: he cannot 在本讲座中，他首先介绍了一个重要观点，即情绪具有传染性，分析师抵制情绪是不可取的：他不能
fail to be affected and had better accept this fact. Most contagion takes place ‘when the contents which the patient projects into the analyst are identical with his own unconscious contents’ (JUNG 16, p. 157). The unfortunate effects of transference, he says, are not only on the patient but also the analyst who, under the influence of projection, can become infected-ill from an induced psychosis or even physical disease. 如果我们不能接受这一事实，就最好接受它。当病人投射到分析师身上的内容与他自己的无意识内容相同时"，大多数传染就会发生（琼格，第 16 页，第 157 页）。他说，移情的不幸影响不仅在病人身上，也在分析师身上，在投射的影响下，分析师可能会被感染，患上精神病，甚至身体疾病。
Jung’s ambivalence about the transference comes out very clearly in this lecture and there is an echo of it when he tells in ‘Psychology of transference’ that he prefers a light transference or even cases in which there is none apparent. 荣格对移情的矛盾心理在这篇演讲中表现得非常明显，他在《移情心理学》中说他更喜欢轻微的移情，甚至是没有明显移情的情况，这与荣格的矛盾心理如出一辙。
Why has Jung become so critical and self-contradictory about transference analysis? It may have been partly because he was speaking to psychotherapists who were divided on this subject. At the Tavistock Clinic, Hadfield, one very influential member considered transference irrelevant though there were others, especially Bion, who contested his view. In addition, when he refers to transference the audience would have been thinking of the analysis as the making of unconscious contents conscious and this, according to Jung, would mean omitting altogether the on-going archetypal transference elements leading to individuation. 为什么荣格对移情分析如此挑剔和自相矛盾？部分原因可能是他在与心理治疗师交谈时，他们在这个问题上存在分歧。在塔维斯托克诊所（Tavistock Clinic），哈德菲尔德（Hadfield）是一位非常有影响力的成员，他认为移情分析无关紧要，但也有其他人，尤其是比昂（Bion），对他的观点提出了质疑。此外，当他提到移情时，听众可能会认为分析是将无意识的内容变成有意识的，而荣格认为这意味着完全忽略了导致个体化的持续原型移情因素。
Another contributing factor may have been that his discussion of transference was requested by the seminar members when Jung was in the middle of developing his amplification of an archetypal dream. He appeared to accept the request with equanimity, but I find it difficult to believe that he was not irritated and disappointed at the reception his cherished skill in handling archetypal material had received. One overstatement could well be accounted for as a dig at those who had so summarily rejected this vital part of his work: ‘If there is no transference so much the better. You get the material just the same. It is not transference that enables the patient to bring out his material; you get all the material you could wish for from dreams. The dream brings out everything that is necessary’ (JUNG 16, p. 170). Whether it was in the heat of the moment or by design, Jung does not here 另一个促成因素可能是，当荣格正在对一个原型梦进行扩充时，研讨会成员要求他讨论移情问题。他似乎平静地接受了这一要求，但我很难相信他对自己处理原型材料的宝贵技巧所受到的待遇没有感到恼怒和失望。有一句话说得很夸张："如果没有转移，那就更好了。你得到的材料是一样的。不是转移疗法让病人把他的材料拿出来，而是你能从梦中得到你想要的所有材料。梦能带来一切必要的东西"（琼 16，第 170 页）。无论是一时冲动还是有意为之，荣格在这里并没有
make the case against transference quite as strong as it sounds, for it is not essentially the material that is important but its distribution: its relation to the analyst is the point at issue and only secondarily ‘the material’. 因为重要的本质不是材料，而是材料的分布：材料与分析师的关系才是问题的关键，"材料 "只是次要的。
While there are unsatisfactory features of Jung’s critical assessment of transference in these lectures, nonetheless, if taken in conjunction with two other papers (‘The principles of practical psychotherapy’ and ‘What is psychotherapy?’) it is revealing. In the former he divides up therapy into methods of influence and those in which ‘… the therapist is no longer the agent of treatment but a fellow passenger in a process of individual development’ (JUNG 11, p. 8). This distinction is linked with very practical action, for he writes: ‘All methods of influence, including the analytical, require that the patient be seen as often as possible. I content myself with a maximum of four consultations a week. With the beginning of synthetic treatment it is of advantage to spread out the consultations. I then generally reduce them to one or two hours a week, for the patient must learn to go his own way’ (JUNG 11, p. 20). And again: ‘I manage in difficult cases with three or four sittings a week. As a rule I content myself with two and once the patient has got going, he is reduced to one’ (JUNG 12, pp. 26-7). Here he defines one objective in reducing interviews: it is for the patient ‘to free himself from my medical authority as speedily as possible’ (JUNG 12, p. 27). This pattern of therapy, dependent upon developing an internal dialectic between the ego and the archetype, has dominated much of the psychotherapy on conducted by analytical psychologists. 尽管荣格在这些讲座中对移情的批判性评估有一些不尽人意之处，但如果与另外两篇论文（《实用心理疗法的原则》和《什么是心理疗法》）结合起来看，还是很有启发性的。在前一篇论文中，他将治疗分为影响性治疗方法和"......治疗师不再是治疗的代理人，而是个体发展过程中的同路人"（琼 11，第 8 页）的治疗方法。这种区分与非常实际的行动有关，因为他写道："所有的影响方法，包括分析方法，都要求尽可能多地与病人见面。我满足于每周最多看四次病。在开始进行合成治疗时，分散会诊是有好处的。然后，我一般会将会诊时间减少到每周一到两个小时，因为病人必须学会走自己的路"（JUNG 11，第 20 页）。又如："对于疑难病例，我每周只需三到四次会诊。通常情况下，我只需两次，一旦病人有了进展，就会减少到一次"（JUNG 12，第 26-7 页）。在这里，他定义了减少面谈的一个目的：让病人'尽快从我的医学权威中解脱出来'（JUNG 12，第 27 页）。这种依赖于发展自我与原型之间内在辩证关系的治疗模式，在分析心理学家开展的心理治疗中占据了主导地位。
In this method the patient and analyst work together on the material meaning mostly dreams and active imagination. It is probably this idea that made Jung emphasize the importance of doing nothing to highlight, bring out or, at worst, provoke a transference. Following his line of thought, the therapeutic effect would come not from transference but from the patient’s adapted appreciation of the therapist’s personal qualities, from introjection of them and identification with them as a means of making a bridge to reality. To this evaluation must be added the archetypal evolution, represented in the transference, that leads the patient towards greateriindividuation. 在这种方法中，患者和分析师共同研究的主要是梦境和积极的想象力的实质意义。也许正是这种想法让荣格强调了不做任何事情来突出、引出或在最坏的情况下激起移情的重要性。按照他的思路，治疗效果不是来自移情，而是来自病人对治疗师个人特质的适应性欣赏，来自对这些特质的引入和认同，以此作为通向现实的桥梁。除了这种评价之外，还必须加上移情所代表的原型进化，这种进化引导病人走向更伟大的个体化。
Part IV 第四部分
'Psychology of the Transference' 移情心理学
‘Psychology of the transference’ is difficult to assess and Part Two makes considerable demands on the reader: some knowledge of alchemy is essential and also its relation to Gnostic and Christian doctrines. Its strong historical orientation, though fascinating in itself, does not meet day to day analytical work and leaves one often stranded in a symbolic world that has to be translated if it is to make much sense to more than a few patients. Furthermore, 移情心理学 "难以评估，第二部分对读者提出了相当高的要求：必须具备一定的炼金术知识，以及炼金术与诺斯替教义和基督教教义的关系。第二部分对读者提出了相当高的要求：必须具备一定的炼金术知识，还必须了解炼金术与诺斯替教派和基督教教义的关系。第二部分具有很强的历史导向性，虽然本身就很吸引人，但却无法满足日常分析工作的需要，而且经常让人陷入一个象征性的世界。此外、
it also contains a complex of viewpoints, genetic, social, clinical (as well as historical) that interlace so as to create difficulties if the reader is looking for clinically orientated ideas with which to organize observation of patients in analysis. Jung defends himself from this reproach by saying that the volume is not for beginners, but for those who have already been ‘instructed in such matters’, meaning, I assume, how to manage and interpret transference - for interpretation is essential. However, where is such instruction to be obtained, for it must be extremely detailed, if not from this work? 它还包含了遗传、社会、临床（以及历史）等多种观点，这些观点交错在一起，如果读者想寻找临床导向的观点，并以此来组织分析中对病人的观察，就会遇到困难。荣格为自己辩解说，这本书不是给初学者看的，而是给那些已经 "接受过此类指导 "的人看的，我想这是指如何管理和解释移情--因为解释是必不可少的。然而，如果不是从这本著作中，我们又能从哪里获得这样的指导呢？
In spite of these difficulties the overall thesis is clear: transference can reveal all the stages of the individuation process: the alchemists projected it into matter, the patient projects it into the analyst who, through his own experience of individuation, becomes involved in an emotional dialectic with the patient.] 尽管存在这些困难，但总的论点是明确的：移情可以揭示个体化过程的所有阶段：炼金术士将移情投射到物质上，病人将移情投射到分析师身上，而分析师则通过自己的个体化经验，与病人进行情感辩证]。
In general, Jung’s practice remains the same: there must be analytic reduction of projections so that a real relation to the analyst may emerge as self-realization increases. 总的来说，荣格的做法依然如故：必须对投射进行分析性还原，这样随着自我实现程度的提高，与分析师的真正关系才会出现。
Again, there is the assumption of a preliminary stage of confession and analysis with insight before the unconscious content is constellated and the transference begins. Jung suggests that a great deal can be done in this way, and even that a sort of preliminary goal can be reached; we read that there are those who think it has been achieved ‘once the unconscious contents have been made conscious and theoretically evaluated’ (JUNG 15, p. 278). Be that as it may, the onset of the archetypal transference starts in the unconscious. It may not be recognized at all at the start and only appears in dreams heralding its onset. Jung gives illustrative examples of significant contents: ‘… A fire has started in the cellar, or a burglar has broken in, or … the patient’s father has died or it [a dream] may depict an erotic or some other ambiguous situation’ (JUNG 15, p. 183). 同样，在无意识内容形成和移情开始之前，有一个忏悔和洞察分析的初步阶段的假设。荣格认为，通过这种方式可以做很多事情，甚至可以达到某种初步目标；我们看到，有些人认为 "一旦无意识内容被意识化并得到理论评价"，就已经达到了初步目标（荣格 15，第 278 页）。尽管如此，原型转移的开始还是从无意识开始的。开始时可能根本无法察觉，只有在预示其开始的梦中才会出现。荣格举例说明了重要的内容：'......地窖起火了，或者有小偷闯入，或者......病人的父亲去世了，或者它（梦境）可能描绘了情欲或其他一些暧昧的情况'（荣格 15，第 183 页）。
Jung then describes the case of an elderly woman whose dreams lead back to a picture she drew; it has analogies in it to the alchemical pictures in the series to be discussed. There is a serpent woman with a serpent rising from her genitals (to be equated with the fountain in the picture of the alchemical series), the five-pointed golden star, the bird flying down with a twig in its beak which has five flowers, four arranged as a quaternio and one, the topmost, is golden and, Jung says, is ‘obviously a mandala structure’ (JUNG 15, p. 185). 荣格随后描述了一个老年妇女的案例，她的梦境又回到了她画的一幅画上；这幅画与将要讨论的炼金术系列中的图画有相似之处。图中有一个蛇蝎美人，她的生殖器上有一条蛇升起（等同于炼金术系列图画中的喷泉），有五角金星，有一只鸟飞下来，嘴里叼着一根树枝，树枝上有五朵花，其中四朵排列成四边形，最顶端的一朵是金色的，荣格说，"显然是曼陀罗结构"（荣格 15，第 185 页）。
It seems to have taken much work on resistances before the transference emerged. What was this like? Here reference to the description tells us: ‘The doctor by voluntarily and consciously taking over the psychic sufferings of the patient, exposes himself to the overpowering contents of the unconscious and hence also to their inductive action … [thus] doctor and patient find themselves in a relationship founded on mutual unconsciousness’ (JUNG 15, pp. 175-6). An abaissement (a ‘foggy’ state) occurs till ‘one 看来，在移情出现之前，需要做大量的抵抗工作。这是什么样的情况呢？这里的描述告诉了我们：医生通过自愿和有意识地接管病人的精神痛苦，将自己暴露在无意识的强大内容之下，从而也暴露在它们的归纳作用之下......[因此]医生和病人发现自己处于一种建立在相互无意识基础上的关系之中"（JUNG 15，第175-6页）。直到 "一个人""一个人""一个人""一个人""一个人""一个人
finds oneself in an impenetrable chaos, which is indeed one of the synonyms for the mysterious prima materia’ (JUNG 15, p. 187). The doctor becomes confused and disorientated almost as much as the patient; fortunately not quite as much for ‘… all the time the doctor’s knowledge, like a flickering lamp, is the one dim light in the darkness’ (JUNG 15, p. 198). Ethical qualities, patience, tolerance, courage, faith are essential and ‘The doctor must go to the limits of his subjective possibilities, otherwise the patient will be unable to follow suit’ (JUNG 15, p. 199) for ’ … sometimes the patient has to cling to the doctor as the last remaining shred of reality’ (JUNG 15, p. 199), in face of his ‘autoerotic affects and fantasies’ (JUNG 15, p. 268). 发现自己置身于无法穿透的混沌之中，而这正是神秘的原始母题的同义词之一"（琼 15，第 187 页）。医生几乎和病人一样感到困惑和迷茫，幸好没有那么严重，因为'......医生的知识就像一盏闪烁的明灯，是黑暗中唯一的微光'（UNG 15，第 198 页）。道德品质、耐心、宽容、勇气和信念是必不可少的，"医生必须达到其主观可能性的极限，否则病人将无法效仿"（JUNG 15，第 199 页），因为"......有时，面对病人的'自恋情感和幻想'（JUNG 15，第 268 页），病人不得不将医生作为最后一丝现实的依托"（JUNG 15，第 199 页）。
The alchemical pictures and text develop in a sequence which is rather orderly, but it is emphasized both by the alchemists with relation to the opus and by Jung with reference to the progression of transference, that the stages are not standard and vary within wide limits. For convenience I will follow the order which Jung has used. 炼金术的图画和文字都是按照相当有序的顺序发展的，但炼金术士在谈到作品时和荣格在谈到移情的进展时都强调，这些阶段并不是标准的，而是在很大的范围内变化的。为了方便起见，我将采用荣格所使用的顺序。
After a sort of preliminary statement (Picture I) there is the human encounter; it follows a conventional form, presumably within the doctorpatient or other equivalent formula (Picture II). This leads on to the analysis of the personal unconscious and its incestuous contents. Once again there is a very positive assessment of transference: ’ [it] … gives the patient a priceless opportunity to withdraw his projections, to make good his losses and to integrate his personality’ (JUNG 15, p. 218). 在某种初步陈述（图 1）之后，是人与人之间的相遇；它遵循一种常规形式，大概是在医生病人或其他类似的公式中（图 2）。这就引出了对个人无意识及其乱伦内容的分析。转移 "再次得到了非常积极的评价："[它]......给了病人一个无价的机会来撤回他的投射，弥补他的损失，整合他的人格"（JUNG 15，第 218 页）。
There are at this stage many indications of incest which Jung conceives for the first time, following Layard, as a true instinct that blends like with like and so is the prima materia of individuation. To the extent that transference is projection, and nothing more, 'it divides quite as much as it connects. But experience teaches that there is one connexion in the transference which does not break off with the severance of the projection. That is because there is an extremely important instinctive factor behind it: the kinship libido … [which] wants the human connexion. That is the core of the whole transference phenomenon … relationship to self is at once relationship to our fellow man, and no one can be related to the latter until he is related to himself. (JUNG 15, p. 233) (italics mine). And again the end is not in sight when the projections are broken, the connexion whether based on love or hate may collapse but the problem has only been postponed for ‘… behind it there stands the restless urge towards individuation’ (JUNG 15, p. 234). 在这一阶段，有许多乱伦的迹象，荣格首次将其视为一种真正的本能，它将同类与同类融合在一起，因此是个体化的原始母题。移情只是一种投射，仅此而已，'它既是联系，也是分裂。但经验告诉我们，在转移过程中，有一种联系不会因为投射的分离而中断。这是因为在它的背后有一个极其重要的本能因素：亲缘性欲......[它]想要人与人之间的联系。这是整个移情现象的核心......与自我的关系同时也是与同伴的关系，在与自己建立关系之前，任何人都无法与同伴建立关系。(荣格 15，第 233 页）（斜体为笔者所加）。同样，当投射被打破时，结局并不在眼前，无论是基于爱还是基于恨的联系都可能崩溃，但问题只是被推迟了，因为"......在它的背后，存在着对个体化的不安分的冲动"（琼-15，第 234 页）。
There follows a diagram of the interrelation between analyst and patient when the animus and anima are becoming conscious. It is, as far as I know, the first statement in any detail from any source that gives value to the transference/counter-transference set up alongside the real relation of analyst to patient. Before this there are specific examples and also general statements about psychic infection given in the Tavistock Lectures-here is a quite clear account which could be spelt out in more detail if necessary. 接下来是分析师和病人在意识到阿尼姆斯和阿尼玛时的相互关系图。据我所知，这是第一份详细阐述分析师与患者之间真实关系的资料，它赋予了移情/反移情设置以价值。在此之前，《塔维斯托克讲座》（Tavistock Lectures）中有关于精神感染的具体例子和一般性陈述--这里是一个相当清晰的描述，如果有必要，还可以更详细地阐述。
All this is part of a social theory of transference to which he adds a historical dimension by linking the gnostic anthropos doctrine through neoplatonism and alchemy with the transference situation and individuation. Therefore transference ‘… is vitally important not only for the individual but also for society, and indeed for the moral and spiritual progress of mankind’ (JUNG 15, p. 234). 所有这些都是移情社会理论的一部分，他通过将新柏拉图主义和炼金术中的诺斯替人类学说与移情情况和个性化联系起来，为这一理论增添了历史维度。因此，移情"......不仅对个人，而且对社会，甚至对人类的道德和精神进步都至关重要"（琼 15，第 234 页）。
In Picture III the royal pair are naked. This expresses a state of affairs which comes about when the persona has proved an inadequate container of affects and so a naked confrontation is needed. The shadow emerges, therefore the honesty and truthfulness of both partners in the enterprise are tested to the full. 在画面三中，这对皇室夫妇赤身裸体。这表达的是一种状态，当角色被证明无法充分表达情感时，就需要进行赤裸裸的对抗。阴影出现了，因此，事业中双方的诚实和真实都受到了充分的考验。
Picture IV. The pair descend into the bath (the unconscious) and a ‘night sea journey’ begins leading to Picture V, the coniunctio proper resulting from assimilation of the unconscious. Jung makes renewed pleas for patience: ‘… although the patient is-from the rational point of view-equipped with the necessary understanding and neither he nor the doctor can be accused of any technical negligence or oversight’ (JUNG 15, p. 253); the transference cannot be severed. So ‘Above all one needs forbearance and patience, for often time can do more than art’ (JUNG 15, p. 245). Furthermore the analyst must not assume he knows: reasonableness will not work any more because it tends towards severing the transference and this is not indicated. There is here a warning against taking the frank eroticism of the picture ‘pornographically’. I am inclined to believe that Jung is thinking of the dangers of sexual interpretation but also of the eroticized transference here in which all insight is swept away by the patient’s sexual excitement. With 画面 IV。这对男女进入浴缸（无意识），开始了 "夜海之旅"，最终到达画面五，即无意识同化所产生的本体。荣格再次呼吁人们要有耐心："......尽管从理性的角度来看，病人已经具备了必要的理解能力，他和医生都不能被指责有任何技术上的疏忽或疏漏"（荣格书信集，第 15 卷，第 253 页）；但转移是无法切断的。因此，"最重要的是需要忍耐和耐心，因为时间往往比艺术更有力量"（UNG 15，第 245 页）。此外，分析师不能自以为是：合理性不再起作用，因为它倾向于切断移情，而这一点并没有说明。这里有一个警告，即不要把画面中直白的情色 "色情化"。我倾向于认为，荣格是在考虑性解释的危险，但同时也在考虑情色化的移情，在这种移情中，所有的洞察力都被病人的性兴奋一扫而空。随着
this in mind his seemingly excessive insistence on the mystery and symbolic nature of the material can be understood. 有鉴于此，我们就能理解他对材料的神秘性和象征性似乎过分的坚持。
Picture VI, ‘Death’. Here the assimilation of unconscious contents has led to death of the ego; since death of the ego (of the old personality ideal?) makes way for the self, the alchemists’ death-rebirth sequence is gone into at some length. There is a fusion between king and queen (ego and anima) so that a hermaphrodite is formed. It can be inferred that there is now a tendency for unconscious fusion between analyst and patient through animus and anima conjunction, but there is little more to be gleaned about the nature of the transference itself; indeed, it seems that it is the real personality and experience of the analyst that counts more. 画面六，"死亡"。在这里，无意识内容的同化导致了自我的死亡；由于自我的死亡（旧人格理想的死亡？国王和王后（自我和阿尼玛）融合，形成雌雄同体。可以推断，现在分析师和病人之间存在着一种通过阿尼姆斯和阿尼玛的结合进行无意识融合的趋势，但对于移情本身的性质却没有更多的了解；事实上，分析师的真实个性和经验似乎才是更重要的。
Picture VII, ‘The ascent of the soul’. Further disintegration takes place, ego consciousness has collapsed. The soul is lost and ascends to heaven. Again patience, courage and faith are required and the approach should be ’ … plastic and symbolical, and itself the outcome of personal experience with unconscious contents’ (JUNG 15, p. 270). Jung continues: ‘Therapy aims at strengthening the conscious mind, and whenever possible I try to rouse the patient to mental activity and get him to subdue the massa confusa of his mind with his own understanding, so that he can reach a vantage point au-dessus de la mêlée’ (JUNG 15, pp. 270-1). Again Jung evokes the optimism of the alchemists and adds that: ‘At this point, unpalatable as it is to the scientific temperament, the idea of mystery forces itself upon the mind of the inquirer, not as a cloak for ignorance but as an admission of his inability to translate what he knows into the everyday speech of the intellect’ (JUNG 15, p. 272). 图片 VII，"灵魂的升华"。进一步解体，自我意识崩溃。灵魂迷失，升入天堂。这同样需要耐心、勇气和信心，而且这种方法应该是'......可塑性和象征性的，其本身就是对无意识内容的个人体验的结果'（荣格 15，第 270 页）。荣格继续说道：治疗的目的是强化意识，只要有可能，我就会努力唤醒病人的精神活动，让他用自己的理解力制服他头脑中的 "混乱"（massa confusa），这样他就能到达 "混乱 "的制高点（JUNG 15, pp.270-1）。荣格再次唤起了炼金术士的乐观主义，并补充道在这一点上，神秘的观念对科学气质来说是难以接受的，它迫使探究者去思考，它不是无知的外衣，而是承认自己无法将所知转化为日常的理智语言"（琼格 15，第 272 页）。
Picture VIII, ‘Purification’-the whitening stage. The evocation ‘whiten the lato and rend the books lest your hearts be rent asunder’ leads Jung to apply type theory to the state of affairs: the intellect (thinking) is no longer effective and in fact a positive hindrance; it is here that primitive feelings linked to affect (because it is the inferior function?) become the focus of attention and involvement. There is even greater splitting so that a schizophrenic-like condition emerges which would mean the emergence of a delusional type of transference where insight is impossible; however, this can result in a more meaningful relation in which the real person of the analyst, which was there before, of course, becomes more important as the self gradually crystallizes. So it is in this area that the analyst’s affective reactions become more and more significant. 画面八，"净化"--美白阶段。唤起 "洗白衣裳，撕碎书本，以免你们的心被撕裂"，使荣格将类型理论应用于这种状态：智力（思考）不再有效，实际上是一种积极的阻碍；在这里，与情感有关的原始情感（因为它是低级功能？这意味着出现了一种妄想型的移情，在这种移情中，洞察力是不可能的；然而，这也可能导致一种更有意义的关系，在这种关系中，分析师的真实人格（当然，在此之前就存在）随着自我的逐渐固化而变得更加重要。因此，正是在这一领域，分析师的情感反应变得越来越重要。
Pictures IX and X, ‘The return of the soul’ and the ‘new birth’. There is, I think, nothing in these last two sections which bears directly upon the theme of transference as projection. The return of the soul vivifies the body and from this conjunction the self is formed. Jung here expresses himself almost entirely in symbolic language since he has reached the stage at which the self is coming into being. It is in this light that I read John Pordage’s letter to Jane Leade and the poem about the hermaphrodite. It is I think 第九和第十章，"灵魂的回归 "和 "新生"。我认为，后两部分中没有任何内容直接涉及作为投射的转移这一主题。灵魂的回归使身体充满活力，自我由此形成。荣格在这里几乎完全用象征性的语言表达自己，因为他已经到了自我正在形成的阶段。正是从这个角度出发，我阅读了约翰-波尔达吉写给简-利德的信和关于雌雄同体的诗。我认为
rather striking that Jung remarks near the end: ‘I have never come across the hermaphrodite as a personification of the goal, but more a symbol of the initial state, expressing identity with anima or animus’ (JUNG 15, p. 319). It implies that there is something wrong with the alchemical sequence if looked at from the point of view of individuation. I am not convinced that the alchemist’s ignorance of projection accounts for it. 荣格在《雌雄同体》一书的结尾处说："我从未见过雌雄同体作为目标的人格化，而更多的是作为初始状态的象征，表达与阿尼玛或阿尼姆斯的同一性"（《荣格文集》第 15 卷，第 319 页）。这意味着，如果从个体化的角度来看，炼金术的顺序是有问题的。我不相信炼金术士对投射的无知会造成这种情况。
Part V 第五部分
A Clinical Application 临床应用
This completes my review of Jung’s researches. It is apparent that there is a consistent and coherent growth in it all and Jung is very clear that with suitable modification the symbolic material can be observed in clinical data. No doubt with this in mind he cites in his ‘Introduction’ a patient who had painted a picture having analogies with pictures in the Rosarium series. Presumably the patient’s transference went through the further stages like those which Jung subsequently elaborates. So would it not be possible to make further clinical translations? I believe so, and the following example of how the symbolism can be read in clinical terms illustrates what could be done over and over again. 以上就是我对荣格研究的回顾。荣格非常清楚，只要进行适当的修改，就能在临床数据中观察到象征性材料。毫无疑问，考虑到这一点，他在 "导言 "中引用了一位病人画的一幅画，这幅画与《玫瑰园》系列中的画有相似之处。据推测，这位病人的移情经历了荣格随后阐述的更多阶段。那么，是否可以进行进一步的临床转化呢？我相信可以，下面的例子就说明了如何从临床角度解读象征意义。
Taking Picture VI (‘Death’) and Picture VII (‘The ascent of the soul’) together, they can be considered in two ways. (1) 'Death’ may be projected. In the case of a male analyst a female patient may be identified with the animus. This would mean that the patient is possessed of qualities of the spirit and would detach herself from the useless (dead) analyst. She, animus fashion, has the solution and either departs from her useless analyst by destructive splitting or seeks to bring him to life by embracing him with her supposedly vivifying opinions. (2) Alternatively, if the patient feels dead (i.e. is depressed), then the analyst is imbued with her animus, so that he is felt to pay no attention to her but simply offers interpretations which are felt as abstract, intellectual and remote; none-the-less, the hope of life is, unconsciously, contained in him. Partly through introjection of the projection the analyst does not despair but feels the necessity for the patient to use him in this way. 将图片 VI（"死亡"）和图片 VII（"灵魂的升华"）放在一起，可以从两个方面来考虑。(1) "死亡 "可以被投射出来。在男性分析师的情况下，女性病人可能会被认定为万物有灵。这意味着病人拥有精神的特质，并将脱离无用的（死亡的）分析师。她，万有灵犀，拥有解决之道，要么通过破坏性的分裂离开无用的分析师，要么通过用她所谓的活化观点拥抱分析师，试图让他活过来。(2) 另一种情况是，如果病人觉得自己死了（即抑郁），那么分析师就会被她的 "灵 "所熏陶，这样他就会觉得自己并不关心她，而只是提供抽象的、知识性的和遥远的解释；尽管如此，生命的希望还是不自觉地蕴含在他身上。在一定程度上，通过投射的引入，分析师并没有绝望，而是感到病人有必要以这种方式利用他。
Part VI: Discussion 第 VI 部分：讨论
The most impressive feature of Jung’s researches into transference is his consistent championing of the patient as a person in need of relationship. This applies to the end of the opus, for ‘Turn and twist this situation as we may, it always remains an inner and outer conflict’ (JUNG 15, p. 304). So the need for relationship must be considered as basic to all else, though of course 荣格对移情作用的研究给人留下最深刻印象的是，他始终将病人视为需要关系的人。这一点一直适用于该著作的结尾，因为 "无论我们如何改变和扭曲这种情况，它始终是一种内在和外在的冲突"（荣格 15，第 304 页）。因此，对关系的需求必须被视为其他一切的基础，当然
there is much else. Jung, therefore, consistently includes the analyst in the psychotherapeutic set up and so pioneered the idea that a person is in essential respects an ‘open system’. 还有很多其他的东西。因此，荣格始终将分析师纳入心理治疗的框架中，并开创了人在本质上是一个 "开放系统 "的观点。
However, there is, in his exposition, a ‘doctor’ who appears to be very much at sea or consistently puzzled by the situation in which he finds himself -he appears to be the exponent of a closed system obsession. He assumes that the patient being ‘ill’ has come for treatment and that it is his job to provide it by applying a remedy. He himself should not become part of it and deliberately tries to keep himself closed off. This ‘medical’ approach applied in the early days of psychotherapy and persists even today most clearly in behaviour therapy. It was this type of treatment which Jung criticized, if not always explicitly at least by implication. 然而，在他的论述中，有一位 "医生 "似乎对自己所处的境况非常茫然或始终感到困惑--他似乎是一个封闭系统痴迷者的代表。他假定 "生病 "的病人是来寻求治疗的，而他的工作就是通过使用药方提供治疗。他自己不应成为其中的一部分，并刻意将自己封闭起来。这种 "医学 "方法应用于早期的心理治疗，甚至在今天的行为疗法中也依然存在。荣格批评的正是这种治疗方法，即使不总是明确批评，至少也是暗示批评。
As part of Jung’s conception stands the importance of the real personality of the analyst that the patient uses to cure himself. It was Jung who was, if not the only, yet the most consistent and forceful pioneer of this seminal concept. In it he displayed his penetrating capacity to grasp and stick to essentials and so open the way for their detailed elaboration. 作为荣格概念的一部分，分析师的真实人格非常重要，病人可以利用分析师的真实人格来治疗自己。荣格是这一开创性概念的先驱，即使不是唯一的先驱，也是最始终如一、最有力的先驱。在这一概念中，荣格展示了他敏锐的洞察力，他能够抓住本质并加以坚持，从而为其详细阐述开辟了道路。
What more has been learned about the ‘real personality of the analyst’ and what does it mean in detail when Jung finds it the bridge to reality for the patient? There is much in this brief statement which is shown up if compared with the role which the ‘doctor’ uses. It is at best only a very indirect expression of his real self, while at its worst it can be defensive persona or false self by which he seeks to deceive his patient. Is it going too far to say that the model Jung sets before us is that a therapist should always express an aspect of the self in everything he does with his patient? As a model, an ideal, it seems to me acceptable but not something to be fully achieved, though 荣格认为 "分析师的真实人格 "是病人通往现实的桥梁，那么，关于 "分析师的真实人格"，我们还了解到什么？如果与 "医生 "所扮演的角色进行比较，我们就会发现这个简短的陈述中有很多内容。在最好的情况下，它只是非常间接地表达了医生的真实自我，而在最坏的情况下，它可能是医生试图欺骗病人的防御性角色或虚假自我。如果说荣格为我们设定的模式是，治疗师应该在与病人所做的一切中始终表达自我的某个方面，这是否太过分了？在我看来，作为一种模式、一种理想，它是可以接受的，但却不是可以完全实现的，尽管
I have attempted to apply this model in some detail elsewhere 我曾在其他地方尝试详细应用这一模式
(FORDHAM 2) by linking up the concept of technique with the personal and archetypal knowledge of the analyst which form the basis on which communications are made in the course of analytic therapy. (FORDHAM 2)，将技术概念与分析师的个人知识和原型知识联系起来，这些知识构成了在分析治疗过程中进行交流的基础。
But to return to Jung’s exposition, there are parts of it which need further understanding and especially the states of identity in which the therapist can find himself. That any analytic patient takes on a particular meaning and image for his analyst will be easily agreed and it is now axiomatic that the analyst will have to change or develop in some respect if the analysis is to progress; but the idea that a patient’s material becomes persistently bewildering to the analyst who becomes enmeshed in the unconscious processes projected on to him and which evoke counter projections cannot be easily accepted, and I believe the thesis needs clarification. 但回到荣格的论述，其中有些部分需要进一步理解，尤其是治疗师可能发现自己处于的身份状态。任何分析病人对其分析师来说都具有特定的意义和形象，这一点很容易得到认同，而且现在不言而喻的是，如果分析要取得进展，分析师就必须在某些方面有所改变或发展；但是，病人的材料会让分析师感到困惑，因为分析师会被投射到他身上的无意识过程所缠绕，而这些无意识过程又会引起反投射，这种观点不容易被接受，我认为需要对这一论点加以澄清。
Jung left behind him a lecture (delivered in 1937) that was published posthumously as ‘The realities of practical psychotherapy’. In it he recounts the difficulties he got into with one of his patients. He did not understand her dreams, she became physically ill and he despaired of helping her; he 荣格留下了一篇演讲稿（1937 年发表），后以《实用心理疗法的现实》为题出版。在演讲中，荣格讲述了他与一位病人相处时遇到的困难。他不理解她的梦境，她的身体开始生病，他对帮助她感到绝望；他
could not understand the structure and significance of the symptoms either and he says：＇The whole case worried me so much that I told the patient there was no sense in her coming to me for treatment＇（JUNG 13，p．334）．However，this case was a special one，for it was she who led Jung to study the Kundalini Yoga． 他说：'整个病例让我非常担心，我告诉病人，她来找我治疗是没有意义的'（JUNG 13，p．334）．However，这个病例很特别，因为是她引导荣格研究昆达利尼瑜伽的。
The confusion of the analyst may，therefore，often be an indication of his working in an area with which he is not familiar and not a condition which should be regarded as more or less inevitable during analysis of transference phenomena．In other words，it can be considered as a feature of analytic research in contrast to the ordinary run of analytic work． 因此，分析师的困惑可能是他在自己不熟悉的领域工作的一种表现，而不是分析移情现象时或多或少不可避免的一种状况。 换句话说，它可以被视为分析研究的一种特征，与分析工作的正常运行形成对比。
Looked at from this point of view my experience meets Jung＇s．It was over the delusional transference that I first got into comparable difficulties，but I am bound to say that having done this once I have not done it again，and I cannot believe Jung did so either when treating a case of the kind he describes．I am rather sure that this was due，in my case，to ongoing self analysis alongside becoming familiar with the state of the patient and grasping the essentially infantile components in them．That her transferences－like others of the same kind－contained structural elements of the personality was clear，for archetypal material was often much in evidence．I concluded that the distortion of the synthetic processes could still with advantage be studied in terms of infancy． 从这个角度来看，我的经历与荣格的经历不谋而合。正是在妄想移情的问题上，我第一次遇到了类似的困难，但我必须说，我已经遇到过一次这样的困难，而且我不相信荣格在治疗他所描述的那种病例时也会遇到这样的困难。我的结论是，从婴儿期的角度来研究合成过程的扭曲仍然是有好处的。
Jung＇s insistence on the error of exclusive＇interpretation of the sexual roots of transference is relevant in this context because it may have contributed to confusional states．This technique，if it was ever used much， should no longer need attack because nobody thinks that the sexual drives alone lie at the root of mental disorders；so the topic can be re－examined．Jung did not mean－as is sometimes said－that the sexual impulses in the erotie transference should be so ignored that the patient is left anxious，guilty or ashamed without the analyst noticing it；ndeed whatever may be inferred from his writings，the information I have gleaned from some of his patients has convinced me that the criticism is without foundation．So what is to be made of his observation－for so it strikes me－that patients whose sexuality is analysed can develop the most terrible resentments and break off the analysis： was it due to a technical blunder？It is evident that when he used the word ＇exclusive＇he meant that the archetypal transference was not dealt with，but at the same time he does not give any indication of the envy，jealousy and possessiveness which can also he important．If these components of sexuality are not dealt with，and the aggressive and often destructive affects that they release are not interpreted，the patient can indeed become confused and disorientated and break off the analysis in the way Jung describes．In other words，had not Jung been led to these affects only to react against them？I believe this may have been the case． 荣格坚持对移情的性根源进行排他性解释的错误在这里是有意义的，因为它可能导致了混乱状态。荣格的意思并不像有时所说的那样，情欲转移中的性冲动应该被忽视，以至于病人感到焦虑、内疚或羞愧，而分析师却没有注意到这一点；不管从他的著作中可以推断出什么，我从他的一些病人那里收集到的信息让我相信，这种批评是没有根据的。很明显，当他使用 "排他性 "这个词时，他的意思是原型转移没有被处理，但同时他没有给出任何关于嫉妒、妒忌和占有欲的迹象，而这些也可能是重要的。换句话说，如果荣格不是被引向这些情感，而是对它们做出反应的话，我相信情况可能就是这样。
Jung was，however，correct in a very important respect．It is not sexuality as a physical，orgasmic discharge between two adult people that is the point， 然而，荣格在一个非常重要的方面是正确的。
but rather the incestuous need for intimate bodily and spiritual intimacy. unrealizable for adult persons in the flesh, because it can only occur between mother and infant. 这对于肉体上的成年人来说是不现实的，因为它只能发生在母婴之间。
Jung clearly knew something of all this, for the alchemical texts contain references to the commixture of love and hate (of the elements); these are however conceived as opposites that can be transcended and I have not been able to find that he goes into the more intense forms of negative transference at any length. In the ‘Psychology of transference’ he does, however, make the clear statement that transference can be either negative or positive, so the principle is recognized but what is meant by negative is left largely to the imagination (JUNG 15, p. 165). 荣格显然对这一切有所了解，因为炼金术文本中提到了（元素）爱与恨的混合；然而，这些都被视为可以超越的对立面，我无法找到他对更强烈的消极移情形式的详细论述。不过，在 "移情心理学 "中，他明确指出移情可以是消极的，也可以是积极的，因此原则是得到承认的，但消极的含义在很大程度上取决于想象力（琼 15，第 165 页）。
Jung seems tentative and sometimes almost apologetic in this area of identity between patient and analyst. It almost seems as if he half sided with rationalistic forms of therapy based on the medical model that he criticized. Yet he says in 1935: ‘Against these views’-i.e. those of Freud and Adler -‘which clearly rest on time-bound medical assumptions, I have stressed the need for more extensive individualization of the method of treatment and for an irrationalization of its aims-especially the latter, which would ensure the greatest possible freedom from prejudice’ (JUNG 11, p. 26). 在病人与分析师之间的身份认同问题上，荣格显得有些试探性，有时甚至带有歉意。几乎可以说，他是在半推半就地支持他所批评的基于医学模式的理性主义疗法。然而，他在 1935 年却说针对这些观点"--即弗洛伊德和阿德勒的观点--"显然是建立在有时间限制的医学假设之上的，我强调治疗方法需要更广泛的个体化，治疗目的需要非理性化--尤其是后者，这将确保最大限度地摆脱偏见"（JUNG 11，第 26 页）。
If an analyst found himself in the confused state he described with his patient, rational assumptions, which form the basis on which his conscious systems partly rest, would clearly be of little use. However, confusion cannot be conceived or experienced without a conception or experience of order or reason and, if this is still held to as an aim when no longer appropriate, then the rapidly changing contradictory play of unconscious affects displaying opposites will seem like disorder and the analyst clinging to a rational system may be drawn into them to his confusion. Of course, some consistency must be maintained and Jung relied on ethical virtues and consciousness. 如果分析师发现自己与病人处于他所描述的困惑状态，那么构成其意识系统部分基础的理性假设显然就没有什么用处了。然而，如果没有秩序或理性的概念或体验，就不可能设想或体验到困惑，而且，如果在不再合适的时候仍将秩序或理性作为目标，那么无意识中显示对立面的情感的快速变化的矛盾作用就会显得像无序一样，而坚持理性系统的分析师可能会被卷入其中，造成困惑。当然，必须保持一定的一致性，荣格依靠的是伦理美德和意识。
Without denying the importance of these values and especially of ethics which, to my mind, he rather too repeatedly invokes, it is important to remember that they can become defensive and lead to overlooking the affective content which underlies them. In other words they can blind the analyst to the counter-transference which the patient is evoking. To prevent their defensive use the ethical requirements can profitably be related to the infant part of the patient evoking maternal love in his analyst-but, it must be added, all its shadow as well. By making investigations from this position much has been learned about the extent to which not only loving care but also anger, irritation, depression, despair and hopelessness can enter into the experience of analysing patients displaying psychotic elements in the self. If the analyst is not overcome by these feelings they can be understood as counter-transference indicators and as such they are natural to any radical analysis. The analytic ethic is not then to sustain the benign elements in this counter-transference-he should be certain of them as the result of his 在不否认这些价值观的重要性，尤其是在我看来他过于反复引用的伦理道德的重要性的同时，重要的是要记住，这些价值观可能会成为防御性的，并导致忽视作为其基础的情感内容。换句话说，它们会使分析师对病人唤起的反移情视而不见。为了防止对伦理要求的防御性使用，可以将其与患者的婴儿部分联系起来，使分析师唤起母爱--但必须补充的是，也包括其所有的阴影。从这一立场出发进行研究，我们可以了解到，在分析自我显示出精神病因素的病人时，不仅是爱的关怀，而且还有愤怒、恼怒、抑郁、绝望和无助。如果分析师没有被这些情感所征服，它们就可以被理解为反移情指标，因此它们是任何激进分析的自然现象。那么，分析师的伦理就不是要维持这种反移情中的良性因素--他应该确定这些良性因素是他的结果
analysis-so much as to understand them along with their shadow and interpret them at a time when the patient can use his communications. 分析，以便在病人可以使用其交流方式时，了解它们以及它们的阴影并对其进行解释。
There is still another element that can be added to the sustaining parts of the analysis: the physical reliability of the analyst, his being physically there and providing regular and frequent times for meeting in a place that does not alter, that is warm and sufficiently comfortable. In this way he provides a frame-a holding situation-inside which his unconscious can safely find expression - under the guidance of a sophisticated ego-along with that of the patient. The alchemistic analogy with this is the vessel or retort-the metaphor that can be added is that of the mother and infant. It is here that the subject of interview frequency becomes important and this accounts for the reason why Jung reduced meetings between analyst and patient so soon. I have become convinced that his practice, as he outlines it in 1935, cannot be generalized and may be considered in relation to his own experience. Though his therapeutic practice was modified by psychoanalysis there are strong analogies in his exposition with his own discovery of individuation. Jung, by force of circumstances, was thrown back upon himself and found in myths, of which the alchemical ones were the most important, a kind of ‘analyst’ whom he could supersede by translating alchemy into psychology. It is most likely, however, that he felt the lack of a real person with whom to work and that his feeling that the value of the individual was endangered by ‘medical authority’ may well have been one difficulty in his way. In any case he needed somebody who was not available; indeed it is obvious that no analyst or therapist knew at the time, nor perhaps now either, how to help people like him. 在分析的维持性部分中还可以添加另一个元素：分析师身体上的可靠性，他亲临现场，在一个不会改变、温暖和足够舒适的地方提供定期和频繁的会面时间。通过这种方式，他提供了一个框架--一个容纳的环境--在这个环境中，他的无意识可以安全地表达出来--在一个成熟的自我的指导下，与病人的无意识一起表达出来。炼金术的比喻是容器或甑子--还可以加上母亲和婴儿的比喻。正是在这里，面谈频率的问题变得非常重要，这也是荣格如此之快地减少分析师与患者会面的原因所在。我深信，荣格在 1935 年概述的治疗实践不能一概而论，而应结合他自己的经验来考虑。虽然他的治疗实践被精神分析修改过，但他的论述与他自己对个体化的发现有很强的相似性。荣格因环境所迫，回到了自身，并在神话（其中炼金术神话最为重要）中发现了一种 "分析师"，他可以通过将炼金术转化为心理学来取代这种 "分析师"。然而，最有可能的是，他感到缺乏一个真正的人与之共事，而且他认为个人的价值受到 "医学权威 "的威胁，这很可能是阻碍他前进的一个困难。无论如何，他需要的人是没有的；事实上，很明显，当时没有分析师或治疗师知道如何帮助像他这样的人，也许现在也是如此。
I am not at all convinced by Jung’s argument that the authority of a person is diminished by his not being readily available; indeed, it may be argued that it is characteristic of people in authority that lack of close personal contact with them makes forunrealistic assessment of their status. It is in any case simply not true that an analyst’s authority is enhanced by frequent interviews; on the contrary it is detailed work through which his true authority emerges and which fosters the real relationship between patient and analyst. 荣格认为，一个人的权威会因为他不能随时出现而减弱，对此我一点也不信服；事实上，可以说，缺乏与权威人士的亲密接触，会使人们对他们的地位作出不切实际的评价，这正是权威人士的特点。在任何情况下，分析师的权威都不会因为频繁的面谈而得到提升；相反，正是通过细致的工作，分析师的真正权威才得以显现，并促进了病人与分析师之间的真正关系。
Much of my own work has been to elucidate the transference and discover its roots in infancy and childhood in a way that is congruent with Jung’s formulations (FORDHAM, 1). I have already referred to some of it and will take this opportunity to develop my ideas somewhat further. In his early work Tung agreed with Freud on the infantile nature of transference, and he never completely withdrew from this view though he insisted that it was incomplete. However, when he fruitfully followed up its social, historical and religious aspects and used alchemy as an idiom through which to express his ideas, the infantile roots of the patient’s experience did become obscured. In my view any analyst needs to know about and be able to detect them. It therefore becomes relevant to consider whether the complex and 我自己的许多工作都是为了阐明移情，并以与荣格的观点一致的方式发现其在婴儿期和童年期的根源（Fordham, 1）。我已经提到了其中的一些内容，借此机会我将进一步阐述我的观点。在早期的研究中，董氏同意弗洛伊德关于移情的幼稚性的观点，尽管他坚持认为这种观点是不完整的，但他从未完全放弃这种观点。然而，当他卓有成效地跟进其社会、历史和宗教方面，并使用炼金术作为表达其观点的习语时，病人经验的幼稚根源确实变得模糊不清了。在我看来，任何分析师都需要了解并能够发现这些根源。因此，我们需要考虑的是，复杂的
systematized medium which Jung used was also a vehicle for representing early infantile states. In approaching the subject from this point of view I shall do so in the knowledge that the alchemist’s work was much else besides the expression of infantile fantasy. 荣格所使用的系统化媒介也是表现早期婴儿状态的工具。在从这一角度切入这一主题时，我要知道炼金术士的工作除了表达婴儿期的幻想之外，还有很多其他内容。
According to Jung the personal unconscious as experienced in the transference is made up of persons-father, mother, brother, sister and so on. In this area the projections can be interpreted and reduced because there is a person there who can organize and free himself from the past largely through insight. This procedure can be employed when there is a transference neurosis. Further regression may, however, be necessary and it leads to transference psychosis in which the self cannot be assumed: it has to be discovered and given form because self-representation in the ego has not been achieved. Jung’s material shows many features of infantile states in this area and his interpretation of the quaternio as representing the prima materia in which the elements of the self are not integrated is one of them: it represents deintegration of the self resulting in identity of subject and object such as we find in infancy as well as in alchemy. But in regression splitting of the ego takes the place of and masks deintegration. It is the splitting processes on which Jung lays emphasis and he shows that they lead on to states of integration and to the formation of the hermaphrodite-a self symbol. This sequence corresponds to the theory of recurring sequences of deintegration followed by integration which underlie ego formation and growth (FORDHAM, 3). Here Jung’s remark about the figure referring to the initial state is relevant. It is not really as puzzling as it seems if we refer to the Mysterium, for here we learn that alchemists sought union of the unio mentalis with the unus mundus (the primary state and primary self) as the end product of their work. My own experience of full analysis enshrined in the concept of the value in regression, depends upon reaching, through representations, the initial state of wholeness-the primary self-from which maturation can proceed. 荣格认为，在移情中体验到的个人无意识是由父亲、母亲、兄弟、姐妹等人组成的。在这一区域，投射可以被解释和减少，因为那里有一个人，他可以通过洞察力将自己从过去中组织和解放出来。当出现移情神经症时，可以采用这种方法。然而，进一步的回归可能是必要的，它会导致移情精神病，在这种情况下，自我是无法被假定的：它必须被发现并被赋予形式，因为自我中的自我表征尚未实现。荣格的资料在这方面显示了许多婴儿期状态的特征，而他将四分体解释为代表原始母体，其中的自我元素并没有整合在一起，就是其中之一：它代表了自我的去整合，导致了主体和客体的同一，就像我们在婴儿期和炼金术中发现的那样。但在回归中，自我的分裂取代并掩盖了去整合。荣格强调的正是分裂过程，他指出，分裂过程会导致整合状态，并形成雌雄同体--一种自我符号。这一顺序与自我形成和成长过程中反复出现的先分裂后整合的顺序理论相吻合（FORDHAM, 3）。在这里，荣格关于该图指的是初始状态的说法是有意义的。如果我们参阅《奥秘》，就会发现这其实并不像看起来那么令人费解，因为在这里我们可以了解到炼金术士寻求的是将unio mentalis与unus mundus（原初状态和原初自我）结合起来，作为他们工作的最终成果。 我自己的全面分析经验体现在回归中的价值概念中，它取决于通过表象达到最初的完整状态--主要的自我--成熟可以从这种状态开始。
Following this line of thought leads to reassessment of many of the ideas about the infantile components in the self. Jung often writes as if they could be superseded-‘purged’ is the word he uses more than once. Of this I am sceptical, but it would take a separate paper to review what Jung meant by infantile. So let me simply state that I believe the whole matter is worthy of further study which I have begun, and in which the wholeness of the child is kept in mind, estimated and related to his primary self and growth potential, very much in the way Jung approaches the problem in his essay, ‘The psychology of the child archetype’ (JUNG 14). 顺着这一思路，我们可以重新评估关于自我中幼稚成分的许多观点。荣格经常写道，似乎它们可以被取代--"清除 "这个词他用过不止一次。我对此持怀疑态度，但要回顾荣格所说的 "幼稚 "是什么意思，还需要另一篇论文。因此，我只想说，我认为整个问题值得进一步研究，而我已经开始了这项研究，在这项研究中，儿童的整体性被牢记在心，并与他的主要自我和成长潜能联系在一起，这与荣格在他的论文《儿童原型心理学》（JUNG 14）中处理问题的方式非常相似。
In this paper I have made a critical assessment of Jung’s work on the transference in the belief that the time is ripe for it. I have shown beyond doubt that Jung’s achievement was to provide a basis for our day-to-day work in a rather wide spectrum of psychotherapeutic practices whether analytic or not. Our debt to him could not be repaid unless we show that 在本文中，我对荣格的移情理论进行了批判性的评估，因为我相信现在时机已经成熟。我已经毫无疑问地表明，荣格的成就是为我们在相当广泛的心理治疗实践中的日常工作提供了基础，无论这些实践是分析性的还是非分析性的。我们对他的亏欠是无法偿还的，除非我们证明
we have studied his work, used criticism fruitfully, built on what he left for us and discovered aspects of it which were not fully developed and taken these further by carrying on his investigations in the scientific spirit to which he gave his allegiance. 我们研究了他的著作，卓有成效地利用了批评意见，在他留给我们的基础上，发现了他的著作中尚未充分发展的方面，并本着他所效忠的科学精神，继续他的研究，从而进一步发展了这些方面。
References 参考资料
1 FORDHAM, M. (1957). ‘Notes on the transference’ in New developments in analytical psychology. London, Routledge & Kegan Paul. 1 Fordham, M. (1957).关于移情的笔记》，载《分析心理学的新发展》。伦敦，Routledge & Kegan Paul。
2 FORDHAM, M. (1969). ‘Technique & countertransference’, in J. Anal. Psychol., 14, 2. [rarr][\rightarrow] 2 Fordham, M. (1969).Technique & countertransference", in J. Anal.14, 2. [rarr][\rightarrow] .
3 FORDHAM, M. (1969). Children as individuals. London, Hodder & Stoughton. 3 Fordham, M.（1969）。Children as individuals.伦敦，Hodder & Stoughton。
4 FREUD, S. (1918). ‘Lines of advance in psycho-therapy’, in Standard Edition, 17. [rarr][\rightarrow] 4 Freud, S. (1918)。心理疗法的发展路线》，载于《标准版》，17。 [rarr][\rightarrow] .
5 FREUD, S. (1920). ‘Beyond the pleasure principle’, ibid., 18. [ rarr\rightarrow ] 5 Freud, S. (1920)。超越快乐原则》，同上，第 18 页。[ rarr\rightarrow ]
6 HEIMANN, P. (1960). ‘Counter-transference’, in Brit. J. Med. Psychol., 33. 1. [rarr][\rightarrow] 6 Heimann, P. (1960).Counter-transference', in Brit.J. Med.Psychol.1. [rarr][\rightarrow]
7 JUNG, C. G. (1913). ‘The theory of psycho-analysis’, in Coll. wks., 4. 7 JUNG, C. G. (1913).The theory of psycho-analysis', in Coll. wks.
8 JUNG, C. G. (1914). ‘Some crucial points in psycho-analysis: the Jung-Löy correspondence’, in Coll. wks., 4. 8 JUNG, C. G. (1914).精神分析的一些关键点：荣格与洛伊的通信》，载《协作》，第 4 期。
9 JUNG, C. G. (1917). ‘The psychology of the unconscious’, in Coll. wks., 7. 9 JUNG, C. G. (1917)。无意识心理学》，载《协作》，第 7 期。
10 JUNG, C. G. (1921). ‘The therapeutic value of abreaction’, in Coll. wks., 16. [Related rarr\rightarrow ] 10 JUNG, C. G. (1921)。消退反应的治疗价值》，载《协作》，第 16 期。[相关 rarr\rightarrow ]。
11 JUNG, C. G. (1935). ‘The principles of practical psychotherapy’, in Coll. wks., 16. 11 JUNG, C. G. (1935)。实用心理治疗的原则》，载《协作》，第 16 期。
12 JUNG, C. G. (1935). ‘What is psychotherapy?’, in Coll. wks., 16. 12 JUNG, C. G. (1935)。什么是心理治疗？
13 JUNG, C. G. (1937). ‘The realities of practical psychotherapy’, in Coll. wks., 1. (2nd edn.). 13 JUNG, C. G. (1937).实用心理治疗的现实》，载《协作》，1（第 2 版）。
14 JUNG, C. G. (1940). ‘The psychology of the child archetype’, in Coll. wks., 9, 1. 14 JUNG, C. G. (1940).儿童原型心理学》，载《协作》，9，1。
15 JUNG, C. G. (1946). ‘The psychology of the transference’, in Coll. wks., 16. 15 JUNG, C. G. (1946).移情心理学》，载《协作》，第 16 期。
16 JUNG, C. G. (1968). Analytical psychology: its theory and practice. London, Routledge & Kegan Paul. 16 JUNG, C. G. (1968)。分析心理学：理论与实践》。伦敦，Routledge & Kegan Paul。
17 LITTLE, M. (1957). ‘The analyst’s total response to his patient’s needs’, in Int. J. Psycho-Anal., 38, 3-4. [ rarr\rightarrow ] 17 Little, M. (1957).分析师对病人需求的全面回应》，《国际心理分析杂志》，38, 3-4 页。心理分析杂志》，38，3-4。[ rarr\rightarrow ]。
18 MILNER, M. (1969). The hands of the living god. London, Hogarth. [ rarr\rightarrow ] 18 Milner, M. (1969).活神的双手》。伦敦，霍加。[ rarr\rightarrow ].
19 RACKER, H. (1968). Transference & counter-transference. London, Hogarth. [ rarr\rightarrow ] 19 racker, H. (1968)。Transference & counter-transference.伦敦，霍加。[ rarr\rightarrow ]。
20 SEARLES, H. (1965). Collected papers on schizophrenia. London, Hogarth. 20 SEARLES, H. (1965).精神分裂症论文集》。伦敦，霍加。
21 STRACHEY, J. (1934). ‘The nature of the therapeutic action of psychoanalysis’, in Int. J. Psycho-Anal., 15, pp. 127-59. [ rarr\rightarrow ] 21 Strachey, J. (1934)。精神分析治疗作用的本质"，《国际精神分析杂志》，第 15 期，第 127-59 页。Psycho-Anal., 15, pp.[ rarr\rightarrow ]。
Fordham, M. (1974). Jung’s Conception of Transference. J. Anal. Psychol., 19(1):1-21 Fordham, M. (1974).Jung's Conception of Transference.J. Anal.Psychol.
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＇back sliding＇；for a patient showing＇infantile obedience＇the state of affairs is reversed．Consequently an apparently negative transference is positive and can further individualization．Finally，there is the more specific idea that＇the patient＇s libido fastens on the person of the analyst in the form［not only of sexuality but also］of expectation，hope，interest，trust，friendship and love＇ （JUNG 8，p．286）．
