Gosmann Uta
258 Bradley St., New Haven, CT 06510 or 16 W. 10th St., New York, NY 10011. E-mail:
Psychoanal Rev. 2019 Apr;106(2):113-130. doi: 10.1521/prev.2019.106.2.113.
We tend to think of Narcissus as foolishly enamored with his own image, morbidly preoccupied with self-love. Yet when we study him closely in Ovid's Metamorphoses, he does not seem to recognize himself in the water but believes to be encountering another person; he appears lost to himself. Freud's theories of ego formation, narcissism, and melancholia are examined for explanations of this loss. In contrast to Freud, who believed that identification with the lost object facilitates the subject's separation from it, identification is redescribed as a mechanism preserving the (imaginary) union with the object. Identification with the negative object is viewed as an inevitable aspect of ego formation rather than only as indicative of depressive pathology. Finally, narcissism, initially defined as a state of diminished object cathexis, is understood as a defense structure disavowing separation and leading to the conflation of self and other.
我们往往认为那喀索斯愚蠢地迷恋自己的形象，病态地专注于自恋。然而，当我们在奥维德的《变形记》中仔细研究他时，他似乎并没有在水中认出自己，而是认为遇到了另一个人；他似乎迷失了自我。本文考察了弗洛伊德关于自我形成、自恋和忧郁症的理论，以解释这种迷失。与弗洛伊德不同，弗洛伊德认为与失去的对象认同有助于主体与之分离，而认同被重新描述为一种保持与对象（想象中的）结合的机制。与负面对象的认同被视为自我形成的一个必然方面，而不仅仅是抑郁病理的表现。最后，自恋最初被定义为客体投注减少的状态，现在被理解为一种否认分离并导致自我与他人混淆的防御结构。
