首先你要理解，不一定會有，二零二三，
知道這件事，讓我鬆了一口氣，
杜琪峰，暗戰一二，是與時間賽跑，
第一次，輸了，
第二次，老鷹贏了，
你要理解，那是，香港人，
仰首，極目，
尋找老鷹，的故事，
回到，可能的，二零二三，
Sandor Ferenczi ，
Van Life，
AI (Anthony Elliott)，
Whitehead (Matthew Segall)，
是，四個，可能，
https://en.wikipedia.org/wiki/Margaret_Little
https://en.wikipedia.org/wiki/Robert_Johnson
https://www.youtube.com/watch?v=F2vMnwhYLMw
https://en.wikipedia.org/wiki/Victor_Klemperer
意思是說，暴政會毒害我們的語言，所以，志者應書，「毛賊卅年，如何毒害中文」，「包子十年，如何毒害中文」，當然，我們知道，包子不識字，所以，下毒者實為滬寧公公，
https://news.ltn.com.tw/news/world/breakingnews/4088261
https://www.rti.org.tw/news/view/id/2147344
https://www.rti.org.tw/news/view/id/2147344
不要核酸要吃飯，不要文革要改革
不要封控要自由，不要領袖要選票
不要謊言要尊嚴，不做奴才做公民
罷工罷免獨裁國賊習近平
https://www.medscape.com/viewarticle/982156?src=WNL_trdalrt_pos1_ous_221013&uac=304420PJ&impID=4744748
https://en.wikipedia.org/wiki/Herbert_Rosenfeld
Rosenfeld's final work, Impasse and Interpretation (1987), focused on the possibility of the overcoming of critical moments of impasse with difficult patients. Rosenfeld was increasingly convinced that such potentially destructive impasses were predicated on the existence of blind spots in the analyst,[10] thus pointing the way for the later developments of intersubjective psychoanalysis.
Cabin fever，存在上的遷徙 (existential migration) (Greg Madison, 2006)，也是遷徙，
左腿脹痛，遂不得安坐，日行千萬步，以緩解之，bushcraft，砍材生火，燒水煮飯，花了絕大時間，少數自做椅子，但亦罕見閒坐，你要理解，這是自帶食物，否則尚須覓食，包括打獵釣魚，意思是說，更新世者，其生活如是，
客體關係理論，以降，包括，自體心理學，臨門一腳，以至， 關係學派，沙利文班師回朝，
都在講同一件事，那就是，「我」，是由關係界定的，
意思是說，因為有你，我才知道，我是誰，
這個界定，帶來安全，俗稱舒適區，
中國兩千多年，封建王朝，其邏輯如是，
然後，金字塔頂端，安上一個造神運動，造出來的皇帝，
中國人，遂真以為，宇宙的秩序，就在他掌心，或腳底，
我的意思是說，那個界定，也是謊言，也是禁錮，
意思是說，那個「解釋架構重心的移轉」，竟然，也是謊言，也是禁錮，
被謊言禁錮的，當然是自由，
2017 前後，我曾費好大的勁，要說明這一點，
那就是，關係誠然重要，但是它不能決定，個體的存在的抉擇，
當時，我是這麼說的，我只想留下一個字，那就是 self，
意思是說，我連 selfobject 這個字，都要捨棄，
意思是說，我要還「那個人」，一個存在的抉擇，
用 Marian Tolpin 的話來說，trailing edge (後緣，自扯後腿緣) 就是我們習以為常的，困在其中的，客體關係的情結 (object relations issues); forward edge (前緣，前行之緣)， 就是我們走出舒適區後，仰首長空，發生的事件 (self development)，
用藥師經的話來說，幽冥眾生，希蒙開曉，就是 trailing edge (object relations issues)，隨意所趨，作諸事業，就是 forward edge (self development)，
意思是說，我要還「那個人」，一個仰首，一個長空， 這個說法，明顯是不滿關係學派，包山包海，處處都講關係，而發，
這個說法，是為自體心理學，以至自體的心理學，找回「那個人」，
你要理解，找回那個人，意謂，找回那個人，在歷史中的存在，在自然中的存在，所以，存在治療，批判的心理治療，後結構主義的心理治療，菊次郎十六式，遂成為那個人的旅途的風景，以至，預見的後人類的世界，作為風景的終結，
意思是說，我們還不知道，那個人，要怎麼面對，後人類的世界，
這點，是我對那個人，最大的期許，和最大的好奇，
至於，普丁和習近平，則是開歷史倒車的插曲，誠然可惡危險，但與人類文明進程的大局無關，有點像痔瘡 ( hemorrhoid) 或單純疱疹 (herpes simplex) 發作，
（這個說法，是我對當代精神分析的看法，很不尋常，諸君 細思之) (Cf. 190102 「關於 self 無法歸約回去關係」，見雲端資料庫)
七等生沙河悲歌，中影拍過，全程說國語，結果沒有沙河，也沒有悲歌，黃春明看海的日子，亦然，結果沒有海，也沒有日子，意思是說，國民黨曾糟蹋在地文化，中共則仍在殘害在地文化，後者猶惡，
放下，恩怨情仇，牽腸掛肚，需要被需要，
放下之後，你還有什麼，家當行李，
Jack Reacher ，什麼都沒有，
除了，一點錢，一張提款卡，一本過期的護照，一支折疊的牙刷，
全身上下，除了鞋子，每隔幾天，脫下丟棄，換上新的，很便宜的那種，衣襪褲子，
2017 脫落，2022 放下，
母親喜歡掃地，迷路，掃到宋江餡餅，
我也喜歡掃地，你要理解，那是一無所有的歲月，
曾一無所有，仍一無所有，
乃至放下，一無所有，
意思是說，空空，如也，
是乃，放下，
放下之後，會發生什麼，
海，海，Iris Murdoch (1978) ，沒有放下，
即使，來到，海邊，
https://www.guilford.com/books/Treating-Pathological-Narcissism-with-Transference-Focused-Psychotherapy/Diamond-Yeomans-Stern-Kernberg/9781462546688?promo=SF20PY&utm_source=ActiveCampaign&utm_medium=email&utm_content=Psychoanalysis%2C+Psychodynamic+Treatment%2C+%26+Psychotherapy%3A+New+%26+Important+Books&utm_campaign=Sept++22+Psychoanalysis&vgo_ee=EebXE3%2FkqrOhrQG%2BY6LorwA3SuMkJhmkGexv49sZvNU%3D （accessible via Z library, put in the reference)
https://en.wikipedia.org/wiki/Ronald_Fairbairn
Fairbairn's 1944 paper introduced the psychoanalytic community to his alternative view of the structure of the human personality which he saw as being the result of dissociation of intolerably frustrating experiences with the individuals parents. Before he introduced his model he commented on the ability of one structure (or sub-self) to repress another sub-self, and in so doing, become the executive (dominant) ego structure.
The ability of one ego state to repress another ego state is the central dynamic of the unconscious in Fairbairn's model. It accounts for the shifting of ego states (or self-states) that can occur when for instance, the central ego interacts with someone who resembles (or seems to resemble) the rejecting object of their childhood. The central ego is instantly repressed and the angry, combative antilibidinal ego reappears, and becomes the dominant or "executive ego". His whole mood and experience of the world shifts and he is ready to defend himself and taunt the more powerful rejecting object. Conversely the central ego may be replaced by the libidinal ego if someone in his environment promises praise and advancement (or he imagines this to be so), and he begins to slavishly seek the individuals approbation. Fairbairn saw psychopathology as an endless series of shifting ego states which were originally designed to protect the individual from the harsh realities of their childhood, but in adulthood they disrupt the individual because of the incomplete views of themselves and the incomplete views of people around them.
Fairbairn's 1944 structural theory emerged from his careful and detailed analysis of a patient's dream (Fairbairn, 1952, pp. 95–106).[1] He observed that the patient had separate views of herself and of her significant others that could be understood as part-selves and part objects. Fairbairn saw that there were three pairs of structures- one pair was conscious and the other two pairs were largely unconscious.The fundamental position of Object Relations Theory is that for every developing self there has to be a object to whom it relates, thus every pair of structures contains a version of self paired with a version of the object (other person) to whom the self structure was relating. The two conscious structures are The Central Ego (the self structure) and its relationship to the Ideal Object (the "good object" other) , and two pairs of unconscious structures. The first pair of (mostly unconscious structures) are The Antilibidinal Ego (the self structure, which Fairbairn originally called the "internal saboteur") is an internal representation of the neglected, humiliated and enraged child in a relationship to the Rejecting Object, (the object structure) which is an internal representation of the abusive parent. The second pair of unconscious structures are The Libidinal Ego (the self structure) which is the child's fantasy of the good parent whom he wishes for and his relationship to the Exciting Object (the object structure) which is a fantasy representation of the loving parent who offers him hope for the future. In Fairbairn's model the need of the child for a positive parent is so intense that the deprived child creates a "good" parent out of fantasy and hope. This second vision of the parent (mis)perceives the parent as filled with the potential of love. This vision of the parent is built out of the occasional positive or tender interaction that the child has experienced with his mostly rejecting parents. The attachments of these two mostly unconscious selves to these part objects constitutes what Fairbairn defined as an attachment to the Bad Object. The Bad Object has two facets: the antilibidinal ego argues with and complains about its mistreatment to the rejecting object in an attempt to reform it, while the libidinal ego seeks ways to find out how to please the exciting object which promises it love which is always out of reach. Neither part-self (antilibidinal ego, libidinal ego) is willing to give up their quest, and neither part object (rejecting object and exciting object) is willing to concede defeat, and neither of the object representations (rejecting or exciting) is willing to give either of the child's two selves any satisfaction.
See also
http://www.columbia.edu/~rr322/FAIRBAIRN.html
https://en.wikipedia.org/wiki/Michael_Balint
Harold Stewart et al.: Michael Balint: Object Relations Pure and Applied. London: Routledge, 1996
https://en.wikipedia.org/wiki/Harry_Guntrip#Published_works
Hazell, J (1986). H. J. S. Guntrip: A Psychoanalytical Biography, Free Association Books
https://en.wikipedia.org/wiki/John_Derg_Sutherland
See also
https://journals.sagepub.com/doi/abs/10.1177/00030651211050042?journalCode=apaa
Pine, F. (2021) A Personal Odyssey Through Psychoanalytic Process and Presence. Journal of the American Psychoanalytic Association 69:941-963
Ackerman, S. (2021) Fred Pine: An Exemplary Analyst. Journal of the American Psychoanalytic Association 69:937-940
無事，是意外的，一九四零年，七月到十二月，Varian Fry 在馬賽，營救了二三千人，幫助他們逃離法國，經庇里牛斯山，穿西班牙，抵里斯本，離開歐洲，赴英北美南美，這和八九六四，港人黃雀行動，營救被共匪追捕之仁人志士，同樣可歌可泣，你要理解，這是殺頭的買賣，是要命的，
https://www.youtube.com/watch?v=LYkOG5OmUcA&list=RDLYkOG5OmUcA
Id psychology，本我心理學，是精神分析的開始，所謂 talking cure ，意思是說，catharsis ，abreaction ，chimney sweeping ，make the unconscious conscious，那時，佛洛依德和 Josef Breuer，還不知道，他們打開的，是什麼樣的，潘朵拉的盒子，
Now，讓潛意識意識，不是最大的問題，
讓潛意識意識之後，又回到潛意識，意思是說，還我一個潛意識，就像還自然一個原始森林，才是最大的問題，
意思是說，這個世界，已經開採殆盡，已經沒有原始森林，只剩下荒瘠的行道樹，
那些荒瘠的樹，就是你我的，讓潛意識意識，之後的意識，
今早跟謝君說，sadism，masochism，narcissism ，borderline，psychosis，皆為病理用詞，要形容 Artaud 和 Bacon，最好還是譫妄，我說，譫妄是急性腦衰竭 （acute brain failure），貝克特的最後幾年，住進一個寒酸的養老院，小小的房間，面對一個 court yard ，種了一棵荒瘠的樹，就像等待果陀的那棵，貝克特過世前數日，就是陷入譫妄，意思是說，見到譫妄，就像見到死神，比如說，癌末彌留之際，必譫妄，譫妄是一陣一陣的，意識模糊混亂，也許有幻覺，也許沒有，生命跡象極其不穩，Kohut 過世前，赴柏克萊，參加他的最後一次，自體心理學年會，那天晚上，在下榻的旅館，曾半夜狂亂，我想當時他就是譫妄，意思是說，隔天他強撐著，清晰的，講完即席演講，On Empathy，的前一晚，他曾譫妄，以上，是肉體即將緣滅前的譫妄，Artaud 和 Bacon 的譫妄，你可稱之為，存在上的譫妄，意思是說，不譫不妄，他就不存在，這種人，史稱「譫妄的氣質」，D&G 亦有此氣質，否則不會講 BwO，
自體心理學討論區 (2022-9-26)
這是被刪掉之前的最後一個對話
之前的已經轉成 pdf
放在雲端資料庫
提問
(1) 沒有辦法遵循結構的病人怎麼辦
(2) 不同學派之間如何相處
答覆
(1)
我說 結構缺損者 其治療結構必有困難 治療結構 就是約好的時間 空間 準時開始 準時結束 收費 如何請假 如果沒有來 又沒有請假 費用怎麼算
會有這種困難者 必為自體疾患
所以 你要小心 低功能的自體疾患
中等功能 會好很多 高功能 則他混得比治療者還好 兩者都不會有這種基本的困難
如何避免 接了低功能者 進治療室 而無法脫身
我會建議 思考你接案的流程
我的作法是 (1) 磨合期 (2) 評估期 (四次) (3) 正式療程 (3.1) 短期治療 四十次以內 (3.2) 長期治療 一年以上
(2)
不同學派之間 需要學習 如何相處 如何欣賞對方 用不同的方法 炒蛋炒飯
當然最糟 也是最常見的情況是 誰的拳頭大 誰說了算
意思是說 治療界的政治和權力 一點都不文雅
(3)
最後提到擁有自己的治療室 這是必要的 因為病人要的是 走進你的空間 不是走進治療者們的空間
換句話說 那最好是一個 personal 的空間