Francioni M
Université de Turin, Italy.
Rev Int Hist Psychanal. 1993;6:187-95.
The very particular epistemological condition of psychoanalysis (that of a "psychology" closely tied to "metapsychology") is well evidenced in the genesis and historical development of this "new science"; so intrinsically tied to Freud's personality that it requires a personal and guaranteed transmission: a "filiation". Indeed, from this epistemological situation, as well as from the clinical character of psychoanalytical interpretation, was been the deontological necessity for a societal institution that attests to the orthodoxy of psychoanalytical praxis: an "ortho-praxis". This yields a body of problems specific to the scientific historiography of psychoanalysis, to the extent that the diversity of heuristic conditions of historians, whether psychoanalysts or non-psychoanalysts, although effective, does not always ensure a privilege or natural advantage. The epistemological analysis of such a body of problems--starting from the notions of "chronicle" and "history" in general--lead, nonetheless, to the exclusion of relativism and historiographic solipsism.
精神分析学非常特殊的认识论状况(一种与“元心理学”紧密相连的“心理学”状况)在这门“新科学”的起源和历史发展中得到了充分证明;它与弗洛伊德的个性内在地紧密相连,以至于需要一种个人化且有保障的传承:一种“谱系”。事实上,正是源于这种认识论状况,以及精神分析解释的临床特性,才产生了社会机构对于证明精神分析实践正统性的道义必要性:一种“正统实践”。这就产生了一系列特定于精神分析科学史学的问题,因为历史学家(无论是否为精神分析学家)启发式条件的多样性尽管有效,但并不总能确保特权或天然优势。然而,从一般的“编年史”和“历史”概念出发,对这类问题进行认识论分析会导致排除相对主义和史学唯我论。