Scheidlinger S
Albert Einstein College of Medicine, NY, USA.
J Am Acad Psychoanal. 1999 Spring;27(1):91-100. doi: 10.1521/jaap.1.1999.27.1.91.
Notwithstanding Freud's (1921) early linkage of psychoanalytic group psychology with patriarchal themes (i.e., father-leader), more recent findings suggest that the regression in group behavior in general, and in group psychotherapy in particular, tends to evoke frequent maternal ideations. In this connection, this article points to a phenomenological relationship between the individual's universal need to be at one with the internalized mother, as exemplified in the Japanese concept of amae and that of the Mother-Group. With amae serving as an explanatory construct for the group members' interpersonal relations (i.e., identifications and transferences), the idea of the Mother-Group ties in with the group entity's simultaneous supportive functions (i.e., "we are all in the same boat") coupled with its role as a collective arena for the reactivation of unconscious wishes for the nurturing mother of early childhood. In linking a Japanese psychological concept with another, which was developed in the West, I am disproving Rudyard Kipling's often quoted assertion that "never the East and the West shall meet." I was encouraged in this task by Takeo Doi's written comment to me that the idea of the Mother-Group "certainly can be linked with that of Amae. For instance, when the group functions as the Mother-Group, you can say that the participants are experiencing Amae in one way or another" (T. Doi, Sept. 17, 1993, personal communication). In an extended sense, one hopes this essay might even serve to revive our interest in the interrupted well-known early collaboration of psychoanalysts and of anthropologists, which had begun to forge a way to connect personality formation with its cultural context (LeVine, 1974). The insufficient attention paid to the influence of cultural factors on attachment behavior was recently decried by Bretherton (1997).
尽管弗洛伊德（1921）早期将精神分析群体心理学与父权制主题（即父亲领袖）联系在一起，但最近的研究结果表明，一般群体行为中的退行，尤其是团体心理治疗中的退行，往往会引发频繁的母性意象。就此而言，本文指出了个体与内化母亲合一的普遍需求之间的一种现象学关系，这在日本的“依赖”概念以及“母亲群体”概念中得到了体现。“依赖”作为群体成员人际关系（即认同和移情）的一种解释性结构，“母亲群体”的概念与群体实体同时具有的支持功能（即“我们同坐一条船”）以及其作为一个集体场所重新激活对幼儿期养育母亲的无意识愿望的角色相联系。在将一个日本心理学概念与另一个在西方发展起来的概念联系起来时，我反驳了拉迪亚德·吉卜林经常被引用的断言，即“东方与西方永远不会相遇”。土居健郎给我的书面评论鼓励了我进行这项工作，他说“母亲群体”的概念“肯定可以与‘依赖’的概念联系起来。例如，当群体发挥‘母亲群体’的功能时，可以说参与者在以某种方式体验‘依赖’”（土居健郎，1993年9月17日，个人通信）。从广义上讲，人们希望这篇文章甚至可能有助于重新唤起我们对精神分析学家和人类学家早期中断的著名合作的兴趣，这种合作曾开始探索将人格形成与其文化背景联系起来的方法（莱文，1974）。最近，布雷瑟顿（1997）谴责了对文化因素对依恋行为影响的关注不足。
