that emerges from psychoanalysis

從精神分析中浮現出來的人類

is not a human being

與自己並不平和

that is at peace with itself.

這種人類是被區隔的、分裂的、與自己衝突

It is a human being that is

而且並不全然了解自己

divided,

精神分析是什麼？

split,

第四部：自我、本我與超我

that is in conflict with itself,

透過精神分析 對於「人」產生全新的視野

and that doesn't know itself completely.

精神分析把衝突視作基本現象

There is a kind of, in a way,

佛洛伊德對於人的基本觀點是

a new vision of what it is to be human

人的內心裡無止盡地跟自己處於戰爭狀態

that emerges through psychoanalysis

這個衝突模型 以及內在的分裂、破碎的自我

which recognises conflict as fundamental.

具有根本上的重要性

Freud's fundamental view of humans

我們的心靈 恆常地受衝突所困擾

is that they are incessantly at war

1917年佛洛伊德《精神分析引論》

with themselves, inside their own mind.

佛洛伊德有兩個心靈模型

So that model of conflict

第一個模型裡 佛洛伊德把心靈分為知覺-意識

and of division within,

所謂的「前意識」，以及無意識

of a sort of fractured self,

第二個模型裡 他則把心靈分為自我、本我與超我

is fundamentally important.

本我指的是一群驅力

Freud has two models of the mind.

被驅策著尋求立即的滿足

In the first model he distinguishes between

它受到享樂原則的宰制

perception-consciousness,

想要的東西就是 立刻與現在就要得到

what he calls the preconscious,

不計任何後果

and the unconscious.

如果得不到 它就尖叫或大發雷霆

In the second model he distinguishes between

如果本我與驅力和尋求滿足有關

the ego, the id, and superego.

不管用什麼方法、以什麼樣的型式就是要滿足

The id refers to the cluster of drives,

那麼自我就得對付本我

that push for immediate satisfaction.

告訴它：「你不能那樣，但也許可以這樣。」

It's governed by the pleasure principle.

所以，自我扮演協商的角色

It wants things here and now,

協調的另一方是超我

regardless of the consequences,

超我與良心、律法有關

and if it doesn't get it then it screams

超我會要求:「不可以，你不可以越雷池一步

or has a tantrum.

你必須保持完美，你必須規規矩矩。」

So if the id's associated with the drives

自我也必須處理這個部分

and with getting satisfaction

自我必須讓本我以及超我 也就是驅力以及律法能夠共處共存

however, in whatever form,

被潛抑的都進到無意識

then the ego has to deal with that

但並非所有的無意識都被潛抑

and say: 'You can't do it that way,

自我有一部分也是無意識的

but maybe you can do it this way'.

1923年佛洛伊德《自我與本我》

It's a negotiating agency.

為什麼佛洛伊德要發展新的模型？

And then you've got the superego

後面這個自我、本我與超我的模型 有一個困難點

on the other side, which is to do with

它之所以無法與前一個模型的 意識、無意識與前意識妥貼吻合

conscience and law, which says:

是因為佛洛伊德認為

'No, you can't try and do anything ever.

自我有一部分對自己絲毫未覺 也是無意識的

You've got to be perfect.

也就是說，自我內部可能有些事情上演

You've got to be all right.'

某些思考被潛抑了

And so the ego's got to

而這件事或這種過程

mediate that too.

在自我內部是無意識的

It's about how to makes these two,

他認為自我分裂為意識與潛意識兩個部分

the law and the drives,

他後來也發現

how to make that liveable.

認同父母的結果

One of the difficulties in the later model

就是我們會形成理想

of ego, id, and superego,

想要與之吻合、想要達到自己的理想

and one off the reason why it doesn't just

這些心靈的運作絕非屬於意識層面

map onto the earlier model

所以，無意識其實遍佈心靈的每個角落 （包含本我 自我 超我）

of conscious, unconscious, preconscious,

本我是完全不道德的

is that Freud thought that a part of the ego

自我非常努力試圖做到道德

was also unconscious to itself.

而超我會過度講求道德

So there could be, as it were,

到殘酷的程度

something going on in the ego

這個殘酷的程度只有本我可以批敵

that's repressing thoughts

1923年佛洛伊德《自我與本我》

and yet that very fact, or that very process,

我認為有時候我們可以過於簡化地

might be unconscious within the ego.

把本我、自我與超我視為三個小人

He thought of the ego as split

在心靈裡跑來跑去

between a conscious and an unconscious part.

本我代表的是正常、幼稚的慾望與享樂

And then he also realised that

我不贊同把它叫做惡魔，將之妖魔化

when, as a result of identifications

如果把超我當成天使，我認為這樣問題更大

with our parents, we form ideals

因為很多來自超我的要求 都是相當專制且荒謬的

that we want to match, ideals of ourselves,

大家把超我稱之為「道德良心」

these agencies are not all conscious.

像是道德良心的內化版本

So that the unconscious is actually spread

可是這樣讓它變得太淨化

over the whole area of the mind.

超我的一個特質是

Sometimes I think we can oversimplify it

它聽起來好像是道德良知的代言

by thinking about these

但其實它是耳中一種狂熱的、暴虐的、仇恨的聲音

three little figures

指使我該怎麼怎麼做

running about in our minds.

超我其實基本上是有倒錯的傾向

The id represents normal, childish desires

它是一個心裡的機構

and pleasures,

可以從當事者的受苦

and to demonise those by calling it a devil,

看著他的失敗，無法達到他的理想 ，而覺得愉快

I don't think is a good idea.

佛洛伊德認為

And with the superego as an angel,

由於道德理想的要求 人們因此而生病

I think that is even more problematic

所以我們應該質疑他們的道德理想

because many of the demands of the superego

和預期相反

are quite tyrannical and nonsensical.

經驗往往顯示

People talk about it as conscience,

就算父母溫和且寬容

a kind of, internalised version of conscience,

培育出的超我卻有著不假辭色、嚴厲的性格

but that makes it sound rather sanitised.

1933年佛洛伊德《精神分析新論》

So one of the features of the superego

然而"超我"是從最初的照顧者所制定的 秩序、指示、與強迫式的命令與語言而來的

is that is seems to be the voice of

照顧者會說：「你應該這樣、你不應該那樣

conscience and morality,

你必須這樣、你絕不可以那樣，等等。」

but it's actually a passionately sadistic

所有這些語言與信念、以及父母的理想

and hating

就是奠定超我的基礎

voice in my ear, telling me what to do.

舉個例子，有個人在路邊工作

You know, the idea of the superego being

假設是市場攤商

something quite, potentially perverse.

他工作時恐慌症發作 而且只在夏天發作

That it's an agency that can even get

最後他夏天完全無法工作

enjoyment from making the person suffer,

從分析中浮現的是

from watching them fail

在他發育的過程中

to live up to an ideal, for instance.

開始對女生產生好奇，想盯著女生看

What Freud was saying was that

他就被告誡：「你絕對不可以盯著女生看。」

people fall ill of their moral ideals.

夏天有許多穿著清涼、年輕美麗的女性來到他的攤位

And we ought to question their moral ideals.

他發現不可能不看

But the superego is

所以，為了達到超我的道德要求

built out of the orders,

這個要求是他一開始沒有意識到的

and the instructions and the diktats

他只能完全避免有女生來他攤位的情境

and the words of your primary carers:

因此，他無法工作

and 'you should' and 'you shouldn't',

原因就是他非常嚴厲的超我

and 'you must' and 'you mustn't', et cetera.

如果道德理想讓人們難以生存

And so the exact words and beliefs

那麼人們就會因此而受苦

and ideals of your parents

進退失據被兩邊包夾的自我

are what your superego is built out of.

一邊徒勞地對抗殘忍的本我

Let's take an example:

另一邊則被受良心嚴厲的譴責

Take a person who,

無怪乎自我經常失職

a man who,

1923年佛洛伊德《自我與本我》

whose job was outside, in the street,

某個角度來說

say he was a merchant at a market stall.

任何症狀、任何心理症狀就是自我崩潰的例子

He developed panic attacks

所以不管是恐懼症、不斷洗手的強迫症

when going into work,

無法如常去工作、憂鬱症等等

and only in the summer,

這些都是自我無法應對的徵兆

and in the end he couldn't go into work

也就是自我無法找到合適的妥協辦法

at all in the summer.

自我常常被迫用合理化的方式

What emerged in the analysis was that

去偽裝本我的要求，及掩蓋衝突

he was told as a young boy,

往往利用“現實的考慮”作為藉口

when he became interested in girls

1923年佛洛伊德《自我與本我》

and used to look,

佛洛伊德的第二個心靈模型

'You mustn't stare at a woman.'

也就是分為自我、本我與超我

Now, in the summer, lots of slightly clad,

後來也變成最被大家接受的模型

very pretty young women, girls

這個模型有其利弊

came to his market stall,

其弊在於

and he found it impossible not to look.

而且我認為佛洛伊德在他生命晚期 也注意到這弊端

So to fulfil this moral demand of the superego

就是這個模型把首要之處給了自我

of which he wasn't aware, not initially,

佛洛伊德把自我與本我比喻為騎士與馬

all he could do in the end was to

本我是馬，一隻強健的動物 充滿能量

avoid the situation completely.

騎士試圖駕馭這匹馬

So he was unable to work

要牠走騎士所選擇的道路

because of his strict superego.

騎士通常可以成功

If people have a moral ideal,

然而，有些時候

that doesn't enable them to live,

馬兒有自有打算 選擇自己的道路

then they're going to suffer.

自我，也就是騎士 也就只能順著

In a way any symptom.

然後假裝是往自己想去的地方前進

any psychological symptom,

但其實是馬兒做的決定

would be an example of the ego breaking down,

這會讓我們對自我產生疑惑

so, you know, whether it's a phobia,

因為通常是自我讓我們自以為是

or an obsession with handwashing,

以及決定了我們所見、所知的範圍

or an inability to go to work,

自我多少有些假假的 有些愚蠢的感覺

or depression.

自我一直努力想讓一切看起來都好，粉飾太平

All those things are signs

就好像政客會說： 「我們不想被認定做了這件事或那件事等等。」

that the ego just isn't coping

實際上，有沒有做並不重要

and isn't managing to find a suitable compromise.

只要沒被看到就好

The second model of the mind

自我就有點像那樣

that Freud came up with,

當別人造訪時 自我會做的事就是講一套關於自己的故事

the one that distinguishes between

典型的故事可能是

the ego, the id, and the superego,

「我小時候很快樂。 爸爸媽媽處的很好。」

which also became the most popular one,

這套故事經不起問，一問就會發現破綻

has advantages and disadvantages.

自我的工作就是審查生命中黑暗的面向 不要輕易透露

The disadvantage is,

精神分析並不是要去撐住自我

and I think Freud himself noticed that

而是要讓自我不要那麼愚蠢，別再當個政客

towards the end of his life, is that

要能正視現實

it gives pride of place to the ego.

人可能想做點壞事 人可能達不到自己的理想

Freud draws the analogy between

做人就是會有困難，接受這些

a horse and a rider

別再當個無感的機器人

and the ego and the id.

（中文字幕由臺灣 吾境思塾 楊明敏 校閱）

The id is a horse: a strong animal,

Chinese subtitles are checked by Yang M.M. ,iAnalysis ,Taiwan

full of energy,

and the rider tries to rein in the horse,

to direct it along a pathway

that the rider chooses.

and, more often than not, that works.

However, sometimes

the horse has a mind of its own

and it chooses its own way,

and the ego, the rider, just follows

and pretends that it's going where it wants to go

where it's the horse that's making the decision.

And this gives us a bit of a problem

with the ego

because our egos are often giving us

a false idea about who we are

and what we can see.

The ego is always a bit of a

hokey construction. It's always a bit silly.

It's always just trying to make everything ok

and make everything look good.

It's a bit like politicians saying:

'We don't want to be seen to da da da da.'

They don't mind actually doing it

but they don't want to be seen to do it.

The ego is something a bit like that.

So, some of the things the ego might bring

when someone comes

is a story about themselves.

A typical one would be:

'I had a very happy childhood.

My mother and father got on very well.'

It's a story that, with a question,

may prove to not be the whole story.

And it's the ego,

it's job has been to censor

some of these darker aspects of people's lives.

There's no idea of propping up the ego.

It's just: stop the ego being so silly,

stop it being such a politician

and be a bit more realistic about the fact that

you might want to do bad things,

you might fail to live up to your ideals,

it might be very difficult to be human,

but try with that

and stop trying to be a robot.