Malkin E E
Psychiatry. 1975 May;38(2):186-92. doi: 10.1080/00332747.1975.11023847.
A paranoid strain is manifest in Stoic utterances generally, especially in the Stoic conception of autarky, where the Sage regards himself as distinctly "other" in the midst of society, and indifferent to its values, except as he dissembles his indifference. Now, influential theories of paranoia stress a projective process: for Freudians, the projection of repressed homosexual libido in altered form, for Ovesey, a "pseudohomosexual" anxiety arising out of a maladaptation in the male to the culturally assigned competitive male role, a failure perceived as effeminate. But Stoicism took root in the culture (Classical Greece) where homosexuality, far from being universally regarded as degenerate, was widely extolled as the norm for superior men and the most advantageous frame work for the tutelage of aristocratic boys. It would seem unlikely that paranoia in this context would reflect uneasiness over unconscious homoerotic (or distorted pseudo-erotic) strivings. What light is shed on the purported projection of either homosexual or pseudo-homosexual anxiety by paranoid elements in Stoicism?
一种偏执倾向普遍存在于斯多葛派的言论中，尤其是在斯多葛派的自给自足观念中。在这种观念里，贤哲在社会中把自己视为截然不同的“他者”，对社会的价值观漠不关心，除非他掩饰自己的冷漠。如今，有影响力的偏执狂理论强调一种投射过程：对于弗洛伊德学派来说，是以改变的形式投射被压抑的同性恋性欲；对于奥维西来说，是男性因无法适应文化所赋予的竞争性男性角色而产生的“假性同性恋”焦虑，这种失败被视为女性化。但是斯多葛主义在（古希腊）那种文化中扎根，在那里，同性恋远非被普遍视为堕落，而是被广泛颂扬为优秀男性的规范以及贵族男孩受教导的最有利框架。在这种背景下，偏执似乎不太可能反映出对无意识的同性恋（或扭曲的假性性欲）冲动的不安。斯多葛主义中的偏执元素对所谓的同性恋或假性同性恋焦虑的投射有何启示呢？
