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フロイト的ナルシシズムの理解

Freudian Narcissim

Mitzub'ixi Qu'q Ch'ij

「ナルシシズム入門」Zur Einführung des Narzißmusは、ジークムント・フロイト（Sigmund Freud, 1856-1939）の1914年（58歳時）に発表された著作である。

ナルシシズムの定義に始まり、今日でいうところの統 合失調症（スキゾフレニー）——フロイトが好んで使った用語はパラフレニー——患者に見られるリビドー理論を検証するために、ナルシシズムを様態を観察を 通して検証する理論的考察という体裁をとる。3部構成で、冒頭の第１部は、リビドー概念の検証で、自我リビドーと性の欲動リビドー（あるいは対象リビ ドー）が検証されるが、袂を分かったカール・ユングの解釈が批判される。第２部は、ナルシシズムを、１）器質的疾患、２）ヒポコンデリー、３）男性女性の両 性の愛情生活の観察から考察しようとするものである。特に３番目の男女のナルシシズムの違いを説明するのに、冒頭でザドガーが、同性愛者にナルシシズム傾 向があるという指摘に着目して、男性と女性の欲動の対象化パターン（ナルシシズム型と依存型の２類型がある）の非対称性について言及している（留意点：同 性愛嗜好は現在ではノーマライズされているので病理で説明する必要はもはやないが、男性と女性の振る舞い＝パフォーマンスという点を考慮して同性愛の欲動 をリビドー概念で説明すれば現在でも通用する主張がある）。第３部ではアドラーのコンプレックス概念からヒントを得ながらも距離をとりつつ、自我概念、昇 華、検閲などの心的機能概念が検討される。リビドーと自我のダイナミックスはナルシシズムの表出形態にさまざまな影響を与えることをフロイトは比較的自由 奔放に記述している。最後は７つほどの自我論の命題が列挙されて、唐突に終えられている印象は避けがたい。

1914（フロイト58歳）　ユングは国際精神分析学会を脱退。「ナルシシズム入門」Zur Einführung des Narzißmus.

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109	1	Section I ・リビドー理論を考えるための第１の流れ：学説の誕生 ・ナルシシズムのP・ネッケ（1899）の定義：「ある人間が自分の肉体をあたかも対象のように取り扱う、つまり性的な快楽をいだいてこれを眺め、さす り、愛撫して、ついてには完全な満足にいたる行為」 ・フロイトの見立て→ナルシシズム研究はパヴァージョンのこと、パヴァージョン研究に役立つ可能性 ※ナルシスのようにと書いたのは1898年のハヴェロック・エリス	The term narcissism is derived from clinical description and was chosen by Paul Näcke in 1899 to 1 denote the attitude of a person who treats his own body in the same way in which the body of a sexual object is ordinarily treated—who looks at it, that is to say, strokes it and fondles it till he obtains complete satisfaction through these activities. Developed to this degree, narcissism has the significance of a perversion that has absorbed the whole of the subject's sexual life, and it will consequently exhibit the characteristics which we expect to meet within the study of all perversions. ++ 1. In a footnote added by Freud in 1920 to his Three Essays (1905d, Standard Ed., 7, 218n.) he said that he was wrong in stating in the present paper that the term ‘narcissism’ was introduced by Näcke and that he should have attributed it to Havelock Ellis. Ellis himself, however, subsequently (1927)wrote a short paper in which he corrected Freud's correction and argued that the priority should, in fact, be divided between himself and Näcke, explaining that the term ‘narcissus- like’ had been used by him in 1898 as a description of a psychological attitude, and that Näcke in 1899 had introduced the term ‘Narcismus’ to describe a sexual perversion. The German word used by Freud is ‘Narzissmus’. In his paper on Schreber (1911c), near the beginning of Section III, he defends this form of the word on the ground of euphony against the possibly more correct ‘Narzissismus’.
	2	・サドガーは、ナルシシズムは同性愛者に 傾向がみられる ・ナルシシズム＝リビドーの保管（an allocation of the libido ）——リビドーの存在する場所の概念の示唆 ・リビドー概念から、ナルシシズムはパヴァージョンは、生物の自己保存本能を補完する（the libidinal complement to the egoism of the instinct of self-preservation, a measure of which may justifiably be attributed to every living creature）。 Otto Rank, 1884-1939	Psycho-analytic observers were subsequently struck by the fact that individual features of the narcissistic attitude are found in many people who suffer from other disorders—for instance, as Sadger has pointed out, in homosexuals—and, finally, it seemed probable that an allocation of the libido such as deserved to be described as narcissism might be present far more extensively, and that it might claim a place in the regular course of human sexual development. Difficulties in 2 psycho-analytic work upon neurotics led to the same supposition, for it seemed as though this kind of narcissistic attitude in them constituted one of the limits to their susceptibility to influence. Narcissism in this sense would not be a perversion, but the libidinal complement to the egoism of the instinct of self-preservation, a measure of which may justifiably be attributed to every living creature. ++ 2.Otto Rank (1911c).
110	3	・リビドー理論を考えるための第２の流 れ：スキゾフレニーとリビドー理論 ・第一次的で正常なナルシシズム概念の研究は、（今日でいうところのブロイラーの）統合失調症の理解におけるリビドー概念の適用からうまれた。 ・フロイトの用語は「パラフレニア」が相当するが、その特徴は、１）誇大妄想、と、２）外界の人物や事物の関心の離反。 ・ヒステリーや強迫神経症も、現実から遊離しているが、エロティックな関係は失われていない。 ・ユングはそれを「リビドーの内向」というのが、この場合にのみ言及すべきで、パラフレニーに拡張してはならぬ。	A pressing motive for occupying ourselves with the conception of a primary and normal narcissism arose when the attempt was made to subsume what we know of dementia praecox (Kraepelin) or schizophrenia (Bleuler) under the hypothesis of the libido theory. Patients of this kind, whom I have proposed to term paraphrenics, display two fundamental characteristics: megalomania and diversion 3 of their interest from the external world—from people and things. In consequence of the latter change, they become inaccessible to the influence of psychoanalysis and cannot be cured by our efforts. But the paraphrenic's turning away from the external world needs to be more precisely characterized. A patient suffering from hysteria or obsessional neurosis has also, as far as his illness extends, given up his relation to reality. But analysis shows that he has by no means broken off his erotic relations to people and things. He still retains them in phantasy; i.e. he has, on the one hand, substituted for real objects imaginary ones from his memory, or has mixed the latter with the former; and on the other hand, he has renounced the initiation of motor activities for the attainment of his aims in connection with those objects. Only to this condition of the libido may we legitimately apply the term ‘introversion’ of the libido which is used by Jung indiscriminately. It is otherwise 4 with the paraphrenic. He seems really to have withdrawn his libido from people and things in the external world, without replacing them by others in phantasy. When he does so replace them, the process seems to be a secondary one and to be part of an attempt at recovery, designed to lead the libido back to objects.5 +++ 3 For a discussion of Freud's use of this term, see a long Editor's footnote near the end of Section III of the Schreber analysis (1911c). 4 Cf. a footnote in ‘The Dynamics of Transference’ (1912b). 5 In connection with this see my discussion of the ‘end of the world’ in [Section III of] the analysis of Senatspräsident Schreber [1911c]; also Abraham, 1908.
	4	・誇大妄想はリビドーの犠牲による ・一次的なナルシシズム、二次的なナルシシズム	The question arises: What happens to the libido which has been withdrawn from external objects in schizophrenia? The megalomania characteristic of these states points the way. This megalomania has no doubt come into being at the expense of object-libido. The libido that has been withdrawn from the external world has been directed to the ego and thus gives rise to an attitude which may be called narcissism. But the megalomania itself is no new creation; on the contrary, it is, as we know, a magnification and plainer manifestation of a condition which had already existed previously. This leads us to look upon the narcissism which arises through the drawing in of object-cathexes as asecondary one, superimposed upon a primary narcissism that is obscured by a number of different influences.
111	5	・この論文はスキゾフレニーの問題の解明 を目的とはしない ※「自伝的に記述されたパノイア（妄想性痴呆）の一症例に関する精神分析的考察」著作集９） ※「自我の発達」の「リビドーの発達」のテーマは、早発性痴呆＝スキゾフレニー分析にふさわしいとフロイトは考えていた。	Let me insist that I am not proposing here to explain or penetrate further into the problem of schizophrenia, but that I am merely putting together what has already been said elsewhere, in order 6 to justify the introduction of the concept of narcissism. ++ 6  See, in particular, the works referred to in the last footnote. On p. 86 below, Freud in fact penetrates further into the problem.
	6	・リビドー理論を考えるための第３の流 れ：児童や原始人の精神生活の観察 ・「自我にふりあてられた根源的なリビドーの割当」 ・リビドーの格納（原生動物の偽足の比喩） ・自我リビドーと対象リビドーのあいだの対立（→トレードオフ） ・つまり、一方が余計に使われれば、他方がそれだけ減る ・対象リビドーに使う最高段階は恋着である ・心的エネルギーは、ナルシシズムの場合は共存している ・性的エネルギー＝リビドーを自我本能のエネルギーから区別するおとは、対象への割当をまってはじめて可能となる。	This extension of the libido theory—in my opinion, a legitimate one— receives reinforcement from a third quarter, namely, from our observations and views on the mental life of children and primitive peoples. In the latter we find characteristics which, if they occurred singly, might be put down to megalomania: an over-estimation of the power of their wishes and mental acts, the ‘omnipotence of thoughts’, a belief in the thaumaturgic force of words, and a technique for dealing with the external world—‘magic’—which appears to be a logical application of these grandiose premisses. In the 7 children of to-day, whose development is much more obscure to us, we expect to find an exactly analogous attitude towards the external world. Thus we form the idea of there being an original 8 libidinal cathexis of the ego, from which some is later given off to objects, but which fundamentally persists and is related to the object-cathexes much as the body of an amoeba is related to the pseudopodia which it puts out. In our research, taking, as they did, neurotic symptoms for their 9 starting-point, this part of the allocation of libido necessarily remained hidden from us at the outset. All that we noticed were the emanations of this libido—the object-cathexes, which can be sent out and drawn back again. We also see, broadly speaking, an antithesis between ego-libido and object-libido. The more of the one is employed, the more the other becomes depleted. The highest 10 phase of development of which object-libido is capable is seen in the state of being in love, when the subject seems to give up his own personality in favour of an object-cathexis; while we have the opposite condition in the paranoic's phantasy (or self-perception) of the ‘end of the world’. Finally, 11 as regards the differentiation of psychical energies, we are led to the conclusion that to begin with, during the state of narcissism, they exist together and that our analysis is too coarse to distinguish between them; not until there is object-cathexis is it possible to discriminate a sexual energy—the libido—from an energy of the ego-instincts.12
112	7	英訳ではパラグラフで改行されていて、ま た論理的に適切である。 ・審問１）ナルシシズムは、リビドーの初期状態として記述する自体愛とどんな関係にあるか？ ・審問２）もしリビドーの第一次割当が自我に与えられていたら、性的リビドー（sexual libido）を性的でない自我欲動（ego- instincts） のエネルギーとどのように区別することは、なんのために役立つか？ 第１の審問には）自我に比べうるような統一は最初から個人にはない ・ナルシシズム形成には、自体愛になにかほかの心的作用がつけ加わる必要がある。	Before going any further I must touch on two questions which lead us to the heart of the difficulties of our subject. In the first place, what is the relation of the narcissism of which we are now speaking to auto-erotism, which we have described as an early state of the libido? Secondly, if we grant the 13 ego a primary cathexis of libido, why is there any necessity for further distinguishing a sexual libido from a non-sexual energy of the ego- instincts? Would not the postulation of a single kind of psychical energy save us all the difficulties of differentiating an energy of the ego-instincts from ego-libido, and ego-libido from object-libido?14 As regards the first question, I may point out that we are bound to suppose that a unity comparable to the ego cannot exist in the individual from the start; the ego has to be developed. The auto-erotic instincts, however, are there from the very first; so there must be something added to auto-erotism—a new psychical action—in order to bring about narcissism.
	8	第２の審問に答えるには、困難さ（＝不快 さ）が生じる。——自我リビドーやじ自我欲動エネルギーなどの思弁的議論の前に、しっかりとした、経験のうえに築かれた学問が必要。 ・その議論の基礎は、観察である。 ・観察こそが最上部にある。	To be asked to give a definite answer to the second question must occasion perceptible uneasiness in every psycho-analyst. One dislikes the thought of abandoning observation for barren theoretical controversy, but nevertheless one must not shirk an attempt at clarification. It is true that notions such as that of an ego-libido, an energy of the ego-instincts, and so on, are neither particularly easy to grasp, nor sufficiently rich in content; a speculative theory of the relations in question would begin by seeking to obtain a sharply defined concept as its basis. But I am of the opinion that that is just the difference between a speculative theory and a science erected on empirical interpretation. The latter will not envy speculation its privilege of having a smooth, logically unassailable foundation, but will gladly content itself with nebulous, scarcely imaginable basic concepts, which it hopes to apprehend more clearly in the course of its development, or which it is even prepared to replace by others. For these ideas are not the foundation of science, upon which everything rests: that foundation is observation alone. They are not the bottom but the top of the whole structure, and they can be replaced and discarded without damaging it. The same thing is happening in our day in the science of physics, the basic notions of which as regards matter, centres of force, attraction, etc., are scarcely less debatable than the corresponding notions in psycho-analysis.15
113	9	・自我リビドー（ ‘ego-libido’ ）、対象リビドー（‘object-libido’）：The value of the concepts ‘ego-libido’ and ‘object-libido’ lies in the fact that they are derived from the study of the intimate characteristics of neurotic and psychotic processes.	The value of the concepts ‘ego-libido’ and ‘object-libido’ lies in the fact that they are derived from the study of the intimate characteristics of neurotic and psychotic processes. A differentiation of libido into a kind which is proper to the ego and one which is attached to objects is an unavoidable corollary to an original hypothesis which distinguished between sexual instincts and ego-instincts. At any rate, analysis of the pure transference neuroses (hysteria and obsessional neurosis) compelled me to make this distinction and I only know that all attempts to account for these phenomena by other means have been completely unsuccessful.
	10	・we may be permitted, or rather, it is incumbent upon us, to start off by working out some hypothesis to its logical conclusion until it either breaks down or is confirmed. １）飢餓と愛いの区別 ２）生物学的な考察 ・個人は現実的には二重の存在：ひとつは自己目的的、他方は鎖の一部 ・個人は遺伝形質の付属物、そのために自分の力を快楽に捧げている。 ・人間は不滅の実体を担う死すべき者 ・性の欲動と自我欲動を区別することが、その二重性の機能を明らかにする ３）有機体である担い手を基盤にせよ ・性愛は化学的なプロセス	In the total absence of any theory of the instincts which would help us to find our bearings, we may be permitted, or rather, it is incumbent upon us, to start off by working out some hypothesis to its logical conclusion until it either breaks down or is confirmed. There are various points in favor of the hypothesis of there having been from the first a separation between sexual instincts and others, ego-instincts, besides the serviceability of such a hypothesis in the analysis of the transference neuroses. I admit that this latter consideration alone would not be unambiguous, for it might be a question of an indifferent psychical energy which only becomes libido through the act of 16 cathecting an object. But, in the first place, the distinction made in this concept corresponds to the common, popular distinction between hunger and love. In the second place, there are biological considerations in its favor. The individual does actually carry on a twofold existence: one to serve his own purposes and the other as a link in a chain, which he serves against his will, or at least involuntarily. The individual himself regards sexuality as one of his own ends; whereas from another point of view he is an appendage to his germplasm, at whose disposal he puts his energies in return for a bonus of pleasure. He is the mortal vehicle of a (possibly) immortal substance—like the inheritor of an entailed property, who is only the temporary holder of an estate which survives him. The separation of the sexual instincts from the ego-instincts would simply reflect this twofold function of the individual. Thirdly, we must recollect that all our provisional ideas in psychology 17 will presumably someday be based on an organic substructure. This makes it probable that it is special substances and chemical processes which perform the operations of sexuality and provide for the extension of individual life into that of the species. We are taking this probability into account in replacing the special chemical substances by special psychical forces.
114	11	・自我欲動と、性の欲動を区別するのが 「リビドー理論」 ・リビドー理論は、生物学による ・性的エネルギー＝リビドー ・リビドーと心的エネルギーの根源的同一性 ・自我欲動と性欲動のこのあたりの言い回しは、まわりくどく、わかりにくい ※【欲動には２種類あり】《自我欲動》と《性的欲動》をわける。これ は「飢餓」と「性的欲望」の二分に相当し、そのフラストレーションも性格が異なることを示す。→「性欲論３編」1905年に遡れる。	I try in general to keep psychology clear from everything that is different in nature from it, even biological lines of thought. For that very reason, I should like at this point expressly to admit that the hypothesis of separate ego-instincts and sexual instincts (that is to say, the libido theory) rests scarcely at all upon a psychological basis, but derives its principal support from biology. But I shall be consistent enough [with my general rule] to drop this hypothesis if psycho-analytic work should itself produce some other, more serviceable hypothesis about the instincts. So far, this has not happened. It may turn out that, most basically and on the longest view, sexual energy—libido—is only the product of a differentiation in the energy at work generally in the mind. But such an assertion has no relevance. It relates to matters which are so remote from the problems of our observation, and of which we have so little cognizance, that it is as idle to dispute it as to affirm it; this primal identity may well have as little to do with our analytic interests as the primal kinship of all the races of mankind has to do with the proof of kinship required in order to establish a legal right of inheritance. All these speculations take us nowhere. Since we cannot wait for another science to present us with the final conclusions on the theory of the instincts, it is far more to the purpose that we should try to see what light may be thrown upon this basic problem of biology by a synthesis of the psychological phenomena. Let us face the possibility of error; but do not let us be deterred from pursuing the logical implications of the hypothesis we first adopted of an antithesis between 18 ego-instincts and sexual instincts (a hypothesis to which we were forcibly led by analysis of the transference neuroses), and from seeing whether it turns out to be without contradictions and fruitful, and whether it can be applied to other disorders as well, such as schizophrenia.
115	12	・ユング批判、スキゾフレニーにはリビ ドー理論が役立たないというユングの主張は、筋違いである。 ・シュレーバー分析の困難さに直面して、リビドー概念を拡張する必要がある。 ・ユングに対するルサンチマンがつづく。 ・ユングを批判するフィレンツィを支持することで、フロイトはユングを批判。 ・ユングの引用などなど ・スイス学派の業績、１）健常者にもコンプレックスは存在する、２）神経症患者の空想の所産が民族神話と類似する。 ・総じて、フロイトはリビドー理論の可能性を擁護する。 ※自我の発達と、リビドーの発達→自我リビドー＝ナルシシズムリビドーというアイディア。これは『精神分析入門』26講を参照。	It would, of course, be a different matter if it were proved that the libido theory has already come to grief in the attempt to explain the latter disease. This has been asserted by C. G. Jung (1912) and it is on that account that I have been obliged to enter upon this last discussion, which I would gladly have been spared. I should have preferred to follow to its end the course embarked upon in the analysis of the Schreber case without any discussion of its premises. But Jung's assertion is, to say the least of it, premature. The grounds he gives for it are scanty. In the first place, he appeals to an admission of my own that I myself have been obliged, owing to the difficulties of the Schreber analysis, to extend the concept of libido (that is, to give up its sexual content) and to identify libido with psychical interest in general. Ferenczi (1913b), in an exhaustive criticism of Jung's work, has already said all that is necessary in correction of this erroneous interpretation. I can only corroborate his criticism and repeat that I have never made any such retractation of the libido theory. Another argument of Jung's, namely, that we cannot suppose that the withdrawal of the libido is in itself enough to bring about the loss of the normal function of reality, is no argument but a dictum. It 19 begs the question’, and saves discussion; for whether and how this is possible was precisely the point that should have been under investigation. In his next major work, Jung (1913 [339-40]) just misses the solution I had long since indicated: ‘At the same time’, he writes, ‘there is this to be further taken into consideration (a point to which, incidentally, Freud refers in his work on the Schreber case [1911c])—that the introversion of the libido sexualis leads to a cathexis of the “ego”, and that it may possibly be this that produces the result of a loss of reality. It is indeed a tempting possibility to explain the psychology of the loss of reality in this fashion.’ But Jung does not enter much further into a discussion of this possibility. A few lines later he dismisses it with the remark that this 20 determinant ‘would result in the psychology of an ascetic anchorite, not in a dementia praecox’. How little this inapt analogy can help us to decide the question may be learnt from the consideration that an anchorite of this kind, who ‘tries to eradicate every trace of sexual interest’ (but only in the popular sense of the word ‘sexual’), does not even necessarily display any pathogenic allocation of the libido. He may have diverted his sexual interest from human beings entirely, and yet may have sublimated it into a heightened interest in the divine, in nature, or in the animal kingdom, without his libido having undergone an introversion on to his phantasies or a return to his ego. This analogy would seem to rule out in advance the possibility of differentiating between interest emanating from erotic sources and from others. Let us remember, further, that the researches of the Swiss school, however valuable, have elucidated only two features in the picture of dementia praecox—the presence in it of complexes known to us both in healthy and neurotic subjects, and the similarity of the phantasies that occur in it to popular myths—but that they have not been able to throw any further light on the mechanism of the disease. We may repudiate Jung's assertion, then, that the libido theory has come to grief in the attempt to explain dementia praecox, and that it is therefore disposed of for the other neuroses as well.
116	13	Section II ・ナルシシズムを研究への困難のひとつは、パラフレニア（→スキゾフレニー）の分析にある。 ・ナルシシズムの理解に近く方法；１）器質的疾患、２）ヒポコンデリー、３）両性間の愛情生活の観察（→パラグラフ22）	Section II Certain special difficulties seem to me to lie in the way of a direct study of narcissism. Our chief means of access to it will probably remain the analysis of the paraphrenias. Just as the transference neuroses have enabled us to trace the libidinal instinctual impulses, so dementia praecox and paranoia will give us an insight into the psychology of the ego. Once more, in order to arrive at an understanding of what seems so simple in normal phenomena, we shall have to turn to the field of pathology with its distortions and exaggerations. At the same time, other means of approach remain open to us, by which we may obtain a better knowledge of narcissism. These I shall now discuss in the following order: the study of organic disease, of hypochondria and of the erotic life of the sexes.
117	14	（英訳では13-14パラグラフは一緒） In estimating the influence of organic disease...... １）器質的疾患	In estimating the influence of organic disease upon the distribution of libido, I follow a suggestion made to me orally by Sándor Ferenczi. It is universally known, and we take it as a matter of course, that a person who is tormented by organic pain and discomfort gives up his interest in the things of the external world, in so far as they do not concern his suffering. Closer observation teaches us that he also withdraws libidinal interest from his love-objects: so long as he suffers, he ceases to love. The commonplace nature of this fact is no reason why we should be deterred from translating it into terms of the libido theory. We should then say: the sick man withdraws his libidinal cathexes back upon his own ego, and sends them out again when he recovers. ‘Concentrated is his soul’, says Wilhelm Busch of the poet suffering from toothache, ‘in his molar's narrow hole.’ Here libido and 21 ego-interest share the same fate and are once more indistinguishable from each other. The familiar egoism of the sick person covers both. We find it so natural because we are certain that in the same situation we should behave in just the same way. The way in which a lover's feelings, however strong, are banished by bodily ailments, and suddenly replaced by complete indifference, is a theme that has been exploited by comic writers to an appropriate extent
	15		The condition of sleep, too, resembles illness in implying a narcissistic withdrawal of the positions of the libido on to the subject's own self, or, more precisely, on to the single wish to sleep. The egoism of dreams fits very well into this context. [Cf. below, p. 223.] In both states, we have, if nothing else, examples of changes in the distribution of libido that are consequent upon an alteration of the ego.
	16	邦訳の最後の疑問文（But what could these changes be?）は、英訳では17パラグラフの冒頭にある ２）ヒポコンデリー ・ヒポコンデリー患者は、関心とリビドーを外界の対象からひっこめ、両者を自分が気を取られている器官に集中する	Hypochondria, like organic disease, manifests itself in distressing and painful bodily sensations, and it has the same effect as organic disease on the distribution of libido. The hypochondriac withdraws both interest and libido—the latter specially markedly—from the objects of the external world and concentrates both of them upon the organ that is engaging his attention. A difference between hypochondria and organic disease now becomes evident: in the latter, the distressing sensations are based upon demonstrable [organic] changes; in the former, this is not so. But it would be entirely in keeping with our general conception of the processes of neurosis if we decided to say that hypochondria must be right: organic changes must be supposed to be present in it, too.
118	17	・ヒポコンデリーは第三の神経症	But what could these changes be? We will let ourselves be guided at this point by our experience, which shows that bodily sensations of an unpleasurable nature, comparable to those of hypochondria, occur in the other neuroses as well. I have said before that I am inclined to class hypochondria with neurasthenia and anxiety-neurosis as a third ‘actual’ neurosis. It would probably not be going too far to suppose that in the case of the other neuroses a small amount of hypochondria was regularly formed at the same time as well. We have the best example of this, I think, in anxiety neurosis with its superstructure of hysteria. Now the familiar prototype of an organ that is painfully tender, that is in some way changed and that is yet not diseased in the ordinary sense, is the genital organ in its states of excitation. In that condition, it becomes congested with blood, swollen and humectant, and is the seat of a multiplicity of sensations. Let us now, taking any part of the body, describe its activity of sending sexually exciting stimuli to the mind as its ‘erotogenicity’, and let us further reflect that the considerations on which our theory of sexuality was based have long accustomed us to the notion that certain other parts of the body—the ‘erotogenic’ zones—may act as substitutes for the genitals and behave analogously to them. We have then only one more step to take. We can decide to regard erotogenicity as a general characteristic of all organs and may then speak of an increase or decrease of it in a particular part of the body. For every such change in the erotogenicity of the organs, there might then be a parallel change of libidinal cathexis in the ego. Such factors would constitute what we believe to underlie hypochondria and what may have the same effect upon the distribution of libido as is produced by a material illness of the organs.
	18	・ヒポコンデリー論のまとめの部分	We see that, if we follow up this line of thought, we come up against the problem not only of hypochondria but of the other ‘actual’ neuroses— neurasthenia and anxiety neurosis. Let us, therefore, stop at this point. It is not within the scope of a purely psychological inquiry to penetrate so far behind the frontiers of physiological research. I will merely mention that from this point of view we may suspect that the relation of hypochondria to paraphrenia is similar to that of the other ‘actual’ neuroses to hysteria and obsessional neurosis: we may suspect, that is, that it is dependent on ego- libido just as the others are on object-libido, and that hypochondriacal anxiety is the counterpart, as coming from ego-libido to neurotic anxiety. Further, since we are already familiar with the idea that the mechanism of falling ill and of the formation of symptoms in the transference neuroses— the path from introversion to of ego-libido as well and may bring this idea into relation with the phenomena of hypochondria and paraphrenia.
119	19	・自我におけるリビドーの鬱積 Krankheit ist wohl der letzte Grund Des ganzen Schöpferdrangs gewesen; Erschaffend konnte ich genesen, Erschaffend wurde ich gesund. 病いこそは創造のあらゆる 衝動の究極の根拠なり 創作しつつ我は治癒され 創作しつつ我は健康になる （ハインリッヒ・ハイネ）	At this point, our curiosity will, of course, raise the question why this damming-up of libido in the ego should have to be experienced as unpleasurable. I shall content myself with the answer that unpleasure is always the expression of a higher degree of tension, and that therefore what is happening is that a quantity in the field of material events is being transformed here as elsewhere into the psychical quality of unpleasure. Nevertheless, it may be that what is decisive for the generation of unpleasure is not the absolute magnitude of the material event, but rather some particular function of that absolute magnitude. Here we may even venture to touch on the question 23 of what makes it necessary at all for our mental life to pass beyond the limits of narcissism and to attach the libido to objects. The answer which would follow from our line of thought would once 24 more be that this necessity arises when the cathexis of the ego with libido exceeds a certain amount. A strong egoism is a protection against falling ill, but in the last resort we must begin to love in order not to fall ill, and we are bound to fall ill if, in consequence of frustration, we are unable to love. This follows somewhat on the lines of Heine's picture of the psychogenesis of the Creation: Krankheit ist wohl der letzte Grund Des ganzen Schöpferdrangs gewesen; Erschaffend konnte ich genesen, Erschaffend wurde ich gesund.25
	20	・心的装置のなかには、ある能力があり、 それがないと苦痛を感じたり、病原的な作用が発動する ・内向性リビドーの鬱積	We have recognized our mental apparatus as being first and foremost a device designed for mastering excitations which would otherwise be felt as distressing or would have pathogenic effects. Working them over in the mind helps remarkably towards an internal draining away of excitations which are incapable of direct discharge outwards, or for which such a regression—is to be linked to a damming-up of object-libido, we may come to closer quarters with the idea of a damming-up 26 discharge is for the moment undesirable. In the first instance, however, it is a matter of indifference whether this internal process of working-over is carried out upon real or imaginary objects. The difference does not appear till later—if the turning of the libido on to unreal objects (introversion) has led to its being dammed up. In paraphrenics, megalomania allows of a similar internal working-over of libido which has returned to the ego; perhaps it is only when the megalomania fails that the damming-up of libido in the ego becomes pathogenic and starts the process of recovery which gives us the impression of being a disease.
120	21	パラフレニアまとめ	I shall try here to penetrate a little further into the mechanism of paraphrenia and shall bring together those views which already seem to me to deserve consideration. The difference between paraphrenic affections and the transference neuroses appears to me to lie in the circumstance that, in the former, the libido that is liberated by frustration does not remain attached to objects in phantasy, but withdraws on to the ego. Megalomania would accordingly correspond to the psychical mastering of this latter amount of libido, and would thus be the counterpart of the introversion on to phantasies that are found in the transference neuroses; a failure of this psychical function gives rise to the hypochondria of paraphrenia and this is homologous to the anxiety of the transference neuroses. We know that this anxiety can be resolved by further psychical working-over, i.e. by conversion, reaction-formation or the construction of protections (phobias). The corresponding process in paraphrenics is an attempt at restoration, to which the striking manifestations of the disease are due. Since paraphrenia frequently, if not usually, brings about only a partial detachment of the libido from objects, we can distinguish three groups of phenomena in the clinical picture: 1. those representing what remains of a normal state or of neurosis (residual phenomena); 2. those representing the morbid process (detachment of libido from its objects and, further, megalomania, hypochondria, affective disturbance and every kind of regression); 3. those representing restoration, in which the libido is once more attached to objects, after the manner of a hysteria (in dementia praecox or paraphrenia proper), or of an obsessional neurosis (in paranoia). This fresh libidinal cathexis differs from the primary one in that it starts from another level and under other conditions.27 The difference between the transference neuroses brought about in the case of this fresh kind of libidinal cathexis and the corresponding formations where the ego is normal should be able to afford us the deepest insight into the structure of our mental apparatus.
	22	３）両性間の愛情生活の観察 ・依存型 ・性目標倒錯者、同性愛者＝リビドー発達の障害をこうむった人物は、ナルシシズムに陥る	A third way in which we may approach the study of narcissism is by observing the erotic life of human beings, with its many kinds of differentiation in man and woman. Just as object-libido at first concealed ego-libido from our observation, so too in connection with the object-choice of infants (and of growing children) what we first noticed was that they derived their sexual objects from their experiences of satisfaction. The first auto-erotic sexual satisfactions are experienced in connection with vital functions which serve the purpose of self-preservation. The sexual instincts are at the outset attached to the satisfaction of the ego-instincts; only later do they become independent of these, and even then we have an indication of that original attachment in the fact that the persons who are concerned with a child's feeding, care, and protection become his earliest sexual objects: that is to say, in the first instance his mother or a substitute for her. Side by side, however, with this type and source of object-choice, which may be called the ‘anaclitic’ or ‘attachment’ type,28 psycho-analytic research has revealed a second type, which we were not prepared for finding. We have discovered, especially clearly in people whose libidinal development has suffered some disturbance, such as perverts and homosexuals, that in their later choice of love-objects they have taken as a model, not their mother but their own selves. They are plainly seeking themselves as a love-object, and are exhibiting a type of object-choice which must be termed ‘narcissistic’. In this observation, we have the strongest of the reasons which have led us to adopt the hypothesis of narcissism.
121	23	・我々の根源的な性対象：１）自分自身、 ２）世話をしてくれる女性 ・すべての人間は一次的ナルシシズムをもつ	We have, however, not concluded that human beings are divided into two sharply differentiated groups, according as their object-choice conforms to the anaclitic or to the narcissistic type; we assume rather that both kinds of object-choice are open to each individual, though he may show a preference for one or the other. We say that a human being has originally two sexual objects—himself and the woman who nurses him— and in doing so we are postulating a primary narcissism in everyone, which may in some cases manifest itself in a dominating fashion in his object- choice.
	24	・依存型にのっとった完全な対象愛＝男性 の特色 ・対象愛、性的過大評価（＝過備給）＝これは小児の根源的ナルシシズムに由来＝性対象へのナルシシズムの転移 ・女性は、思春期に性器が発達するので、根源的ナルシシズムにみえるが、性的過大評価をともなる正規の対象愛 ・女性は、男性に愛される同じ強さで自分自身を愛している。 ・彼女は愛することを求めるのではなく、愛されることを求めるのだ。そして、そのような男性を求める。	A comparison of the male and female sexes then shows that there are fundamental differences between them in respect of their type of object- choice, although these differences are of course not universal. Complete object-love of the attachment type is, properly speaking, characteristic of the male. It displays the marked sexual overvaluation which is doubtless derived from the child's original narcissism and thus corresponds to a transference of that narcissism to the sexual object. This sexual overvaluation is the origin of the peculiar state of being in love, a state suggestive of a neurotic compulsion, which is thus traceable to an impoverishment of the ego as regards libido in favor of the love-object. A different course is followed in the type of female most frequently met with, 29 which is probably the purest and truest one. With the onset of puberty the maturing of the female sexual organs, which up till then have been in a condition of latency, seems to bring about an intensification of the original narcissism, and this is unfavorable to the development of a true objectchoice with its accompanying sexual overvaluation. Women, especially if they grow up with good looks, develop a certain self-contentment which compensates them for the social restrictions that are imposed upon them in their choice of object. Strictly speaking, it is only themselves that such women love with an intensity comparable to that of the man's love for them. Nor does their need lie in the direction of loving, but of being loved; and the man who fulfills this condition is the one who finds favor with them. The importance of this type of woman for the erotic life of mankind is to be rated very high. Such women have the greatest fascination for men, not only for aesthetic reasons since as a rule, they are the most beautiful but also because of a combination of interesting psychological factors. For it seems very evident that another person's narcissism has a great attraction for those who have renounced part of their own narcissism and are in search of object-love. The charm of a child lies to a great extent in his narcissism, his self-contentment, and inaccessibility, just as does the charm of certain animals which seem not to concern themselves about us, such as cats and the large beasts of prey. Indeed, even great criminals and humorists, as they are represented in literature, compel our interest by the narcissistic consistency with which they manage to keep away from their ego anything that would diminish it. It is as if we envied them for maintaining a blissful state of mind—an unassailable libidinal position which we ourselves have since abandoned. The great charm of narcissistic women has, however, its reverse side; a large part of the lover's dissatisfaction, of his doubts of the woman's love, of his complaints of her enigmatic nature, has its root in this incongruity between the types of object-choice.
122	25	・女性をまったく侮辱しているわけではな い。 ・男性的な類型にしたがって恋愛する女性もいる。	Perhaps it is not out of place here to give an assurance that this description of the feminine form of erotic life is not due to any tendentious desire on my part to depreciate women. Apart from the fact that tendentiousness is quite alien to me, I know that these different lines of development correspond to the differentiation of functions in a highly complicated biological whole; further, I am ready to admit that there are quite a number of women who love according to the masculine type and who also develop the sexual overvaluation proper to that type.
	26	・ナルシシズム的な女性にも完全な対象愛 に導く方途がある ・対象愛（子供をもつこと？） ・（このあたりのフロイトのジェンダーステレオタイプは、非常に退屈）	Even for narcissistic women, whose attitude towards men remains cool, there is a road that leads to complete object-love. In the child which they bear, a part of their own body confronts them like an extraneous object, to which, starting out from their narcissism, they can then give complete object-love. There are other women, again, who do not have to wait for a child in order to take the step in development from (secondary) narcissism to object-love. Before puberty they feel masculine and develop some way along masculine lines; after this trend has been cut short on their reaching female maturity, they still retain the capacity of longing for a masculine ideal—an ideal which is, in fact, a survival of the boyish nature that they themselves once possessed.
123	27	まとめ ・人が愛するのは、 １）ナルシズム型では、 　A)　現在の自分 　B)　過去の自分 　C)　そうたりたい自分 　D)　自分自身の一部であった人物 ２）依存型では、 　E)　養育してくれる女性 　F)　保護してくれる男性	What I have so far said by way of indication may be concluded by a short summary of the paths leading to the choice of an object. A person may love:— 1. According to the narcissistic type: a. what he himself is (i.e. himself), b. what he himself was, c. what he himself would like to be, d. someone who was once part of himself.30 2. According to the anaclitic (attachment) type: a. the woman who feeds him, b. the man who protects him, c. and the succession of substitutes who take their place. The inclusion of case (1 c) of the first type cannot be justified until a later stage of this discussion.
	28	・男性の同性愛、ナルシシズム的対象選択 がもつ意義は、評価されるべし	The significance of narcissistic object-choice for homosexuality in men must be considered in another connection.31
	29	・小児の一次的ナルシシズム ・自己のナルシシズムの復活 ・ナルシシズム的痕跡	The primary narcissism of children which we have assumed and which forms one of the postulates of our theories of the libido, is less easy to grasp by direct observation than to confirm by inference from elsewhere. If we look at the attitude of affectionate parents towards their children, we have to recognize that it is a revival and reproduction of their own narcissism, which they have long since abandoned. The trustworthy pointer constituted by overvaluation, which we have already recognized as a narcissistic stigma in the case of object-choice, dominates, as we all know, their emotional attitude. Thus they are under a compulsion to ascribe every perfection to the child—which sober observation would find no occasion to do—and to conceal and forget all his shortcomings. (Incidentally, the denial of sexuality in children is connected with this.) Moreover, they are inclined to suspend in the child's favour the operation of all the cultural acquisitions which their own narcissism has been forced to respect, and to renew on his behalf the claims to privileges which were long ago given up by themselves. The child shall have a better time than his parents; he shall not be subject to the necessities which they have recognized as paramount in life. Illness, death, renunciation of enjoyment, restrictions on his own will, shall not touch him; the laws of nature and of society shall be abrogated in his favour; he shall once more really be the centre and core of creation—‘His Majesty the Baby’, as we once fancied ourselves. The child shall fulfil those wishful dreams of the 32 parents which they never carried out—the boy shall become a great man and a hero in his father's place, and the girl shall marry a prince as a tardy compensation for her mother. At the most touchy point in the narcissistic system, the immortality of the ego, which is so hard-pressed by reality, security is achieved by taking refuge in the child. Parental love, which is so moving and at bottom so childish, is nothing but the parents' narcissism born again, which, transformed into object-love, unmistakably reveals its former nature.
124	30	Section III ・小児の根源的ナルシシズム ・去勢コンプレックス（男児のペニス不安、女児のペニス羨望） ・男性的抗議（A・アドラー）	Section III The disturbances to which a child's original narcissism is exposed, the reactions with which he seeks to protect himself from them and the paths into which he is forced in doing so—these are themes which I propose to leave on one side, as an important field of work which still awaits exploration. The most significant portion of it, however, can be singled out in the shape of the ‘castration complex’ (in boys, anxiety about the penis— in girls, envy for the penis) and treated in connection with the effect of early deterrence from sexual activity. Psycho-analytic research ordinarily enables us to trace the vicissitudes undergone by the libidinal instincts when these, isolated from the ego-instincts, are placed in opposition to them; but in the particular field of the castration complex, it allows us to infer the existence of an epoch and a psychical situation in which the two groups of instincts, still operating in unison and inseparably mingled, make their appearance as narcissistic interests. It is from this context that Adler [1910]has derived his concept of the ‘masculine protest’, which he has elevated almost to the position of the sole motive force in the formation of character and neurosis alike and which he bases not on a narcissistic, and therefore still a libidinal, trend, but on a social valuation. Psycho-analytic research has from the very beginning recognized the existence and importance of the ‘masculine protest’, but it has regarded it, in opposition to Adler, as narcissistic in nature and derived from the castration complex. The ‘masculine protest’ is concerned in the formation of character, into the genesis of which it enters along with many other factors, but it is completely unsuited for explaining the problems of the neuroses, with regard to which Adler takes account of nothing but the manner in which they serve the ego-instincts. I find it quite impossible to place the genesis of neurosis upon the narrow basis of the castration complex, however powerfully it may come to the fore in men among their resistances to the cure of a neurosis. Incidentally, I know of cases of neurosis in which the ‘masculine protest’, or, as we regard it, the castration complex, plays no pathogenic part, and even fails to appear at all.33
125	31	・正常成人＝１）誇大妄想の抑制、２）小 児的ナルシシズムの姿が暈されている	Observation of normal adults shows that their former megalomania has been damped down and that the psychical characteristics from which we inferred their infantile narcissism have been effaced. What has become of their ego-libido? Are we to suppose that the whole amount of it has passed into object-cathexes? Such a possibility is plainly contrary to the whole trend of our argument; but we may find a hint at another answer to the question in the psychology of repression.
	32	・リビドー的欲動活動が、個人ならびに文 化的、倫理的諸観念を衝突すると、病的抑圧を被る ・抑圧は自我から発する。抑圧は、自我の自尊から発する	We have learnt that libidinal instinctual impulses undergo the vicissitude of pathogenic repression if they come into conflict with the subject's cultural and ethical ideas. By this we never mean that the individual in question has a merely intellectual knowledge of the existence of such ideas; we always mean that he recognizes them as a standard for himself and submits to the claims they make on him. Repression, we have said, proceeds from the ego; we might say with greater precision that it proceeds from the self-respect of the ego. The same impressions, experiences, impulses and desires that one man indulges or at least works over consciously will be rejected with the utmost indignation by another, or even stifled before they enter consciousness. The difference between the two, which 34 contains the conditioning factor of repression, can easily be expressed in terms which enable it to be explained by the libido theory. We can say that the one man has set up an ideal in himself by which he measures his actual ego, while the other has formed no such ideal. For the ego the formation of an ideal would be the conditioning factor of repression.35
	33	・理想自我（Idealich） ・自己愛 ・自我理想	This ideal ego is now the target of the self-love which was enjoyed in childhood by the actual ego. The subject's narcissism makes its appearance displaced on to this new ideal ego, which, like the infantile ego, finds itself possessed of every perfection that is of value. As always where the libido is concerned, man has here again shown himself incapable of giving up a satisfaction he had once enjoyed. He is not willing to forgo the narcissistic perfection of his childhood; and when, as he grows up, he is disturbed by the admonitions of others and by the awakening of his own critical udgement, so that he can no longer retain that perfection, he seeks to recover it in the new form of an ego ideal. What he projects before him as his ideal is the substitute for the lost narcissism of his childhood in which he was his own ideal.36
126	34	・sublimationは「昇華」 ・理想形成と昇華のあいだの探求	We are naturally led to examine the relation between this forming of an ideal and sublimation. Sublimation is a process that concerns object-libido and consists in the instinct's directing itself towards an aim other than, and remote from, that of sexual satisfaction; in this process the accent falls upon deflection from sexuality. Idealization is a process that concerns the object; by it that object, without any alteration in its nature, is aggrandized and exalted in the subject's mind. Idealization is possible in the sphere of ego-libido as well as in that of object-libido. For example, the sexual overvaluation of an object is an idealization of it. In so far as sublimation describes something that has to do with the instinct and idealization something to do with the object, the two concepts are to be distinguished from each other.37
	35	・「自我理想の形成はしばしば、理解が欠 けているために欲動の 昇華ととり違えられる。高い自我理想の尊敬と引換えにナルシ シズムをえた者は、それゆえに、リビドー的欲動の昇華に成功 したものである必要はない。自我理想はとのような昇華を要求 はするが、これを強要することはできない。昇華はあくまでも 一つの特殊な過程なのであって、その開始は理想に刺激されて 行なわれるのかもしれないが、その成就はこのような刺激とは あくまでもまったく無関係なのである」126）	The formation of an ego ideal is often confused with the sublimation of instinct, to the detriment of our understanding of the facts. A man who has exchanged his narcissism for homage to a high ego ideal has not necessarily on that account succeeded in sublimating his libidinal instincts. It is true that the ego ideal demands such sublimation, but it cannot enforce it; sublimation remains a special process which may be prompted by the ideal but the execution of which is entirely independent of any such prompting. It is precisely in neurotics that we find the highest differences of potential between the development of their ego ideal and the amount of sublimation of their primitive libidinal instincts; and in general it is far harder to convince an idealist of the inexpedient location of his libido than a plain man whose pretensions have remained more moderate. Further, the formation of an ego ideal and sublimation are quite differently related to the causation of neurosis. As we have learnt, the formation of an ideal heightens the demands of the ego and is the most powerful factor favouring repression; sublimation is a way out, a way by which those demands can be met without involving repression.38
127	36	・特殊な心的法廷 ・良心はこの法的にかかわる	It would not surprise us if we were to find a special psychical agency which performs the task of seeing that narcissistic satisfaction from the ego ideal is ensured and which, with this end in view, constantly watches the actual ego and measures it by that ideal. If such an agency does exist, we 39 cannot possibly come upon it as a discovery—we can only recognize it; for we may reflect that what we call our ‘conscience’ has the required characteristics. Recognition of this agency enables us to understand the so-called ‘delusions of being noticed’ or more correctly, of being watched, which 40 are such striking symptoms in the paranoid diseases and which may also occur as an isolated form of illness, or intercalated in a transference neurosis. Patients of this sort complain that all their thoughts are known and their actions watched and supervised; they are informed of the functioning of this agency by voices which characteristically speak to them in the third person (‘Now she's thinking of that again, ‘now he's going out’). This complaint is justified; it describes the truth. A power of this kind, watching, discovering and criticizing all our intentions, does really exist. Indeed, it exists in every one of us in normal life.
	37	・良心＝番人	Delusions of being watched present this power in a regressive form, thus revealing its genesis and the reason why the patient is in revolt against it. For what prompted the subject to form an ego ideal, on whose behalf his conscience acts as watchman, arose from the critical influence of his parents (conveyed to him by the medium of the voice), to whom were added, as time went on, those who trained and taught him and the innumerable and indefinable host of all the other people in his environment —his fellow-men—and public opinion.
	38	英訳は２つのパラグラフにわけられてい る。 ・本質的同性愛的なリビドーは大量のナルシシズム的自我理想の形成に引き入れられた ・良心（つづき） ・検閲機構に対する反抗	In this way large amounts of libido of an essentially homosexual kind are drawn into the formation of the narcissistic ego ideal and find outlet and satisfaction in maintaining it. The institution of conscience was at bottom an embodiment, first of parental criticism, and subsequently of that of society—a process which is repeated in what takes place when a tendency towards repression develops out of a prohibition or obstacle that came in the first instance from without. The voices, as well as the undefined multitude, are brought into the foreground again by the disease, and so the evolution of conscience is reproduced regressively. But the revolt against this ‘censoring agency’ arises out of the subject's desire (in accordance with the fundamental character of his illness) to liberate himself from all these influences, beginning with the parental one, and out of his withdrawal of homosexual libido from them. His conscience then confronts him in a regressive form as a hostile influence from without.
128	39	・「パラノイア患者の訴えはまた、自己観 察のうえにきずかれた 良心の自己批判が結局はこの自己観察と一致するものであるこ とをしめしている。良心の機能をひきうけていた同じ一つの心 的活動がつまり内界探求の役目をも果たしていたのであって、 この内界探求は哲学に対してその思考活動の材料を提供するの である。このことは偏執病の特徴である思弁的体系形成への発 動力と無関係ではないであろう」128）	The complaints made by paranoics also show that at bottom the self- criticism of conscience coincides with the self-observation on which it is based. Thus the activity of the mind which has taken over the function of conscience has also placed itself at the service of internal research, which furnishes philosophy with the material for its intellectual operations. This may have some bearing on the characteristic tendency of paranoics to construct speculative systems.41 +++ 41) I should like to add to this, merely by way of suggestion, that the developing and strengthening of this observing agency might contain within it the subsequent genesis of (subjective) memory and the time-factor, the latter of which has no application to unconscious processes.
	40	・機能的現象	It will certainly be of importance to us if evidence of the activity of this critically observing agency—which becomes heightened into conscience and philosophic introspection—can be found in other fields as well. I will mention here what Herbert Silberer has called the ‘functional phenomenon’, one of the few indisputably valuable additions to the theory of dreams. Silberer, as we know, has shown that in states between sleeping and waking we can directly observe the translation of thoughts into visual images, but that in these circumstances we frequently have a representation, not of a thought-content, but of the actual state (willingness, fatigue, etc.) of the person who is struggling against sleep. Similarly, he has shown that the conclusions of some dreams or some divisions in their content merely signify the dreamer's own perception of his sleeping and waking. Silberer has thus demonstrated the part played by observation—in the sense of the paranoic's delusions of being watched— in the formation of dreams. This part is not a constant one. Probably the reason why I overlooked it is because it does not play any great part in my own dreams; in persons who are gifted philosophically and accustomed to introspection it may become very evident. 42
	41	・夢の形成 ・夢の検閲者	We may here recall that we have found that the formation of dreams takes place under the dominance of a censorship which compels distortion of the dream-thoughts. We did not, however, picture this censorship as a special power, but chose the term to designate one side of the repressive trends that govern the ego, namely the side which is turned towards the dream-thoughts. If we enter further into the structure of the ego, we may recognize in the ego ideal and in the dynamic utterances of conscience the dream-censor as well. If this censor is to some extent on the alert 43 even during sleep, we can understand how it is that its suggested activity of self-observation and selfcriticism—with such thoughts as, ‘now he is too sleepy to think’, ‘now he is waking up’—makes a contribution to the content of the dream.44 +++ 44) 4 I cannot here determine whether the differentiation of the censoring agency from the rest of the ego is capable of forming the basis of the philosophic distinction between consciousness and self-consciousness.
129	42	英訳は、42と43は同じパラグラフ ・自我感情	At this point we may attempt some discussion of the self-regarding attitude in normal people and in neurotics.
	43	・自我感情は自我誇大	s. In the first place self-regard appears to us to be an expression of the size of the ego; what the various elements are which go to determine that size is irrelevant. Everything a person possesses or achieves, every remnant of the primitive feeling of omnipotence which his experience has confirmed, helps to increase his self-regard.
	44	・ナルシシズム的リビドー	Applying our distinction between sexual and ego-instincts, we must recognize that self-regard has a specially intimate dependence on narcissistic libido. Here we are supported by two fundamental facts: that in paraphrenics self-regard is increased, while in the transference neuroses it is diminished; and that in love-relations not being loved lowers the self- regarding feelings, while being loved raises them. As we have indicated, the aim and the satisfaction in a narcissistic object-choice is to be loved. 45
	45	・自我感情は愛情生活へのナルシシズム的 な関与と関連がある	Applying our distinction between sexual and ego-instincts, we must recognize that self-regard has a specially intimate dependence on narcissistic libido. Here we are supported by two fundamental facts: that in paraphrenics self-regard is increased, while in the transference neuroses it is diminished; and that in love-relations not being loved lowers the self- regarding feelings, while being loved raises them. As we have indicated, the aim and the satisfaction in a narcissistic object-choice is to be loved. 45
	46	・自我の貧困化	The realization of impotence, of one's own inability to love, in consequence of mental or physical disorder, has an exceedingly lowering effect upon self-regard. Here, in my judgement, we must look for one of the sources of the feelings of inferiority which are experienced by patients suffering from the transference neuroses and which they are so ready to report. The main source of these feelings is, however, the impoverishment of the ego, due to the extraordinarily large libidinal cathexes which have been withdrawn from it—due, that is to say, to the injury sustained by the ego through sexual trends which are no longer subject to control.
130	47	・アドラーの仕事の論評 ・「A・アドラーが、自己の器官の劣等性を知覚することは、能 力のある精神生活に刺激的な作用をおよぼし、過剰代償的な仕 方でいっそう多くの仕事を達成させる、と主張しているのは正 しい。しかし、もしもすべての立派な仕事を、アドラーになら って、本来的な器官の劣等性というこの条件に帰そうとするな らば、それはまったくの行き過ぎであろう。すべての画家が眼 病にかかっていたわけではないし、すべての雄弁家が生来ども りであったわけではない。またすぐれた素質をもつ器官によっ てあげられた優秀な業績もたくさんにある。神経症の病因とし ては器官の劣等性や萎縮はとるに足らない役割しか演じてはい ないのであって、それはちょうど、現実の知覚素材が夢の形成 に対して果たしている役割に似ている。神経症患者はこうした ことを、役に立つ他のあらゆる契機と同様に口実として利用す るのである。ある女性の神経症患者が、自分は不美人で、醜く て、魅力がないから、誰にも愛されず、そのために病気になら ざるをえなかったのだといって訴えるのを、もしも信用してや るならば、今度はみたところ十人並以上に魅力的であり、また 求愛もされているのに、神経症や性の拒否にとりつかれている 神経症患者がでできて、いっそうよい教訓をあたえてくれるだ ろう」130）	Adler [1907] is right in maintaining that when a person with an active mental life recognizes an inferiority in one of his organs, it acts as a spur and calls out a higher level of performance in him through overcompensation. But it would be altogether an exaggeration if, following Adler's example, we sought to attribute every successful achievement to this factor of an original inferiority of an organ. Not all artists are handicapped with bad eyesight, nor were all orators originally stammerers. And there are plenty of instances of excellent achievements springing from superior organic endowment. In the aetiology of neuroses organic inferiority and imperfect development play an insignificant part—much the same as that played by currently active perceptual material in the formation of dreams. Neuroses make use of such inferiorities as a pretext, just as they do of every other suitable factor. We may be tempted to believe a neurotic woman patient when she tells us that it was inevitable she should fall ill, since she is ugly, deformed or lacking in charm, so that no one could love her; but the very next neurotic will teach us better—for she persists in her neurosis and in her aversion to sexuality, although she seems more desirable, and is more desired, than the average woman. The majority of hysterical women are among the attractive and even beautiful representatives of their sex, while, on the other hand, the frequency of ugliness, organic defects and infirmities in the lower classes of society does not increase the incidence of neurotic illness among them.
	48	・対象リビドーと自我リビドー	The relations of self-regard to erotism—that is, to libidinal object- cathexes—may be expressed concisely in the following way. Two cases must be distinguished, according to whether the erotic cathexes are ego- syntonic, or, on the contrary, have suffered repression. In the former case (where the use made of the libido is ego-syntonic), love is assessed like any other activity of the ego. Loving in itself, in so far as it involves longing and deprivation, lowers self-regard; whereas being loved, having one's love returned, and possessing the loved object, raises it once more. When libido is repressed, the erotic cathexis is felt as a severe depletion of the ego, the satisfaction of love is impossible, and the re-enrichment of the ego can be effected only by a withdrawal of libido from its objects. The return of the object-libido to the ego and its transformation into narcissism represents, as it were, a happy love once more; and, on the other hand, it is also true that a real happy love 46 corresponds to the primal condition in which object-libido and ego- libido cannot be distinguished. The importance and extensiveness of the topic must be my justification for adding a few more remarks which are somewhat loosely strung together.
	49	邦訳のこのパラグラフ部分は、英訳では 48の末尾に挿入されている。	The importance and extensiveness of the topic must be my justification for adding a few more remarks which are somewhat loosely strung together.
	50	a)	The development of the ego consists in a departure from primary narcissism and gives rise to a vigorous attempt to recover that state. This departure is brought about by means of the displacement of libido on to an ego ideal imposed from without; and satisfaction is brought about from fulfilling this ideal.
131	51	b)	At the same time the ego has sent out the libidinal object-cathexes. It becomes impoverished in favour of these cathexes, just as it does in favour of the ego ideal, and it enriches itself once more from its satisfactions in respect of the object, just as it does by fulfilling its ideal.
	52	c)	One part of self-regard is primary—the residue of infantile narcissism; another part arises out of the omnipotence which is corroborated by experience (the fulfilment of the ego ideal), whilst a third part proceeds from the satisfaction of object-libido.
	53	d)	The ego ideal has imposed severe conditions upon the satisfaction of libido through objects; for it causes some of them to be rejected by means of its censor, as being incompatible. Where no such ideal has been formed, the sexual trend in question makes its appearance unchanged in the personality in the form of a perversion. To be their own ideal once more, in regard to sexual no less than other trends, as they were in childhood—this is what people strive to attain as their happiness.
	54	e)	Being in love consists in a flowing-over of ego-libido on to the object. It has the power to remove repressions and reinstate perversions. It exalts the sexual object into a sexual ideal. Since, with the object type (or attachment type), being in love occurs in virtue of the fulfilment of infantile conditions for loving, we may say that whatever fulfils that condition is idealized.
	55	邦訳は１つのパラグラフであるが、英訳は ２つにパラグラフわけられている。つまり、（それどころか、彼は……＝Indeed, he cannot believe in any other mechanism of cure）の部分から後半のパラグラフに分割される。 f)	The sexual ideal may enter into an interesting auxiliary relation to the ego ideal. It may be used for substitutive satisfaction where narcissistic satisfaction encounters real hindrances. In that case a person will love in conformity with the narcissistic type of object-choice, will love what he once was and no longer is, or else what possesses the excellences which he never had at all (cf. (c) [p. 90]). The formula parallel to the one there stated runs thus: what possesses the excellence which the ego lacks for making it an ideal, is loved. This expedient is of special importance for the neurotic, who, on account of his excessive object-cathexes, is impoverished in his ego and is incapable of fulfilling his ego ideal. He then seeks a way back to narcissism from his prodigal expenditure of libido upon objects, by choosing a sexual ideal after the narcissistic type which possesses the excellences to which he cannot attain. This is the cure by love, which he generally prefers to cure by analysis. Indeed, he cannot believe in any other mechanism of cure; he usually brings expectations of this sort with him to the treatment and directs them towards the person of the physician. The patient's incapacity for love, resulting from his extensive repressions, naturally stands in the way of a therapeutic plan of this kind. An unintended result is often met with when, by means of the treatment, he has been partially freed from his repressions: he withdraws from further treatment in order to choose a love-object, leaving his cure to be continued by a life with someone he loves. We might be satisfied with this result, if it did not bring with it all the dangers of a crippling dependence upon his helper in need.
132	56	g) ・「自我理想からは群衆心理学を理解するための重要な道が通じ ている。この理想は個人的な部分のほかに社会的な部分ももっ ており、それはまた家族や、階級や、国民の共通の理想で る。それはナルシシズム的リビドーのほかにひとりの人間の同 性愛的リビドーを大量に拘束しているのであるが、これはこの 道を通って自我に回帰してきたものなのである。こういう理想 が実現されないために不満が生じると、それは同性愛的なリビドー を解放し、これが罪責の意識（社会的不安）に変化する。 罪責の意識は元来は両親の罰に対する不安の念であったし、よ り正確にいうならば、両親の愛を失うととに対する不安であっ た。両親にかわって、のちに同胞という不特定多数者が現われ てきたのである。自我が傷つけられることや、自我理想の領域 で満足が拒まれることがしばしばパラノイアの原因になるとい うことが、こうしていっそうわかりやすくなるし、また自我理 想のなかで理想形成と昇華とが同時に行なわれることや、パラ フレニア的な疾患において、昇華の萎縮や理想の一時的な作り かえが行なわれるということも、いっそうわかりやすくなるの である」132）	The ego ideal opens up an important avenue for the understanding of group psychology. In addition to its individual side, this ideal has a social side; it is also the common ideal of a family, a class or a nation. It binds not only a person's narcissistic libido, but also a considerable amount of his homosexual libido, which is in this way turned back into the ego. The want of satisfaction which 47 arises from the non-fulfilment of this ideal liberates homosexual libido, and this is transformed into a sense of guilt (social anxiety). Originally this sense of guilt was a fear of punishment by the parents, or, more correctly, the fear of losing their love; later the parents are replaced by an indefinite number of fellow-men. The frequent causation of paranoia by an injury to the ego, by a frustration of satisfaction within the sphere of the ego ideal, is thus made more intelligible, as is the convergence of ideal-formation and sublimation in the ego ideal, as well as the involution of sublimations and the possible transformation of ideals in paraphrenic disorders.
		英語版フロイト全集の、ナルシシズム関連項目 Narcissism, 1: 280n.4. 7: 145n., 184 n., 218, 222 n. 11: 62, 100, 181 n., 199, 202, 205, 224 n. 1. 12: 5, 60-1, 69 n., 138. 13: 88-90, 93, 130, 189. 14: 69- 102. 15: 7. 16: 414 n. 2, 416- 418. 18: 20, 52-4, 59-60, 110, 129-30, 249. 19: 8-10, 46, 49, 116, 134, 144 n. 2, 176, 221, 246, 250, 253, 256-7. 20: 55-6, 61, 65, 99, 129. 21: 16, 62, 118, 121, 143, 162, 190. 22: 65 n. 1, 102-3, 132-3 and cultural ideals, 21: 13-14 and the ego, 17: 111 and ego-ideal, 14: 93-7, 101-2 and egoism, differentiated, 16: 417-18 and exhibitionism, 18: 274 n. 2 and falling in love, 18: 112-13, 142, 158 n. 1, 223 and group psychology, 18: 69, 102-3, 123-4 and homosexuality, 12: 61. 16: 426-7. 18: 230-2 and masochism, 17: 194 and mother-son relationship, 18: 101 n. 2 and paranoia, 12: 72 and physical injury, 18: 33 and scientific research, 16: 285. 17: 139-141, 193. 19: 221 as point of fixation, 12: 62, 72,318 as stage in sexual development, 14: 69-70, 76-7, 85, 87-93, 100, 132-9 basis of 'masculine protest' 14: 92-3 ' concept of, 14: 69-70, 73, 75, 115 240 ' gonorrhoea a blow to, 17: 99, 118 in dementia praecox, 12: 318 infantile (see also Narcissism primary), 4: 255 n. 14: 73-5; 88-90, 92-4, 100, 134 n. 2, 136, 222-3, 249. 15: 204, 210. 16: 424, 429, 446, 455. 17: 27, 139, 235. 19: 9, 63,176,250 of animals, 14: 89 'of germ-cells', 18: 50 'of minor differences', 11: 199. 18: 101 n. 4. 21: 114. 23: 91 n. of normal persons, 14: 73-5, 98 of parents, 14: 90-1 of primitive man, 17: 139 235 240 ' ' of sleep, 14: 222-6, 234. 16: 417 420-1 ' of women (see also Narcissism primary), 14: 88-90 ' pride as, 23: 117-18 primary (see also Narcissism, infantile), 14: 88. 19: 64, 66. 23: 148, 150, 188, 200 secondary, 14: 75, 90. 19: 30 n. 1 46, 64-6 ' three blows to, 16: 285. 17: 136, 139-43. 19: 221 transition to object-love, from 17: 129-30 ' withdrawal oflibido from external world in, 14: 74-5, 83-6 98- 100, 258 ' Narcissistic attachment to penis, 21: 153, 229 character-type, 21: 83-4, 217-19 identification, 14: 249-51. 16: 427-8 libido, 16: 414 n. 2, 416-22, 429- 430, 447. 17: 209-10. 18: 52, 54, 60 n., 112, 142, 249, 257. 19: 30, 44-7, 57-8, 63-5, 203. 20: 56-7, 135, 139. 21: 24, 80 n., 118. 23: 150 masculinity, 17: 46, 64, 84, 107-108, 110-11, 118, 130 mortifications, 23: 74, 76 neuroses (see also Dementia praecox; Melancholia; Paranoia), 14: 124, 196-7, 203, 224, 233, 243, 249. 16: 341, 420-3, 428-30, 447. 17: 209. 18: 249, 256-7. 19: 152, 203-4. 20: 55. 22: 155 object-choice, 7: 145 n., 184 n., 218, 222 n. 14: 88-91, 98, 101, 248-52, 265, 269. 16: 426. 22: 102-3, 132-3 origin of compassion, 17: 88 psycho-neuroses (see Narcissistic neuroses)

1856　出生。記載はウィキペディア「ジークムント・フロイト」などによる（文章は今後適宜変える予定です）。

オーストリア帝国・モラヴィア辺境伯国のフライベル ク（Freiberg, チェコ・プシーボルでアシュケナージであった毛織物商人ヤーコプ・フロイト（Jacob Freud）の45歳時の息子として生まれる。母親もブロディ出身のアシュケナージであるアマーリア・ナータンゾーン（1835年 – 1930年）で、ユダヤ法学者レブ・ナータン・ハレーヴィの子孫と伝えられている。同母妹にアンナ、ローザ、ミッチー、アドルフィーネ、パウラがおり、同 母弟にアレクサンダーがいる。このほか、父の前妻にも2人の子がいる。モラヴィアの伝説の王Sigismundとユダヤの賢人王ソロモンにちなんで命名さ れた。そのため、生まれた時の名はジギスムント・シュローモ・フロイト (Sigismund Schlomo Freud、ヘブライ語: זיגיסמונד שלמה פרויד‎‎) だが、21歳の時にSigmundと改めた。

1873　ウィーン大学に入学、2年間物理などを学 び、医学部のエルンスト・ブリュッケの生理学研究所に入りカエルやヤツメウナギなど両生類・魚類の脊髄神経細胞を研究し、その論文は、ウィーン科学協会で ブリュッケ教授が発表した

1881　ウィーン大学卒業

1882　将来のの妻マルタ・ベルナイスと出逢う。 彼は知的好奇心が旺盛であり、古典やイギリス哲学を愛し、シェークスピアを愛読した。また非常に筆まめで、友人や婚約者、後には弟子たちとも、親しく手紙 を交わした。

1884-1886　フロイトはコカイン研究に情熱 を傾けていた。その結果、目・鼻などの粘膜に対する局所麻酔剤としての使用を着想し、友人の眼科医らとともに眼科領域でコカインを使用した手術に成功し た。その後、コカインを臨床研究に使用し始める。しかし1886年になると世界各地からコカインの常習性と中毒性が報告され、危険物質との認識が広まっ た。そのため、不当治療の唱導者として医学界からは追放されなかったものの、不審の目で見られるようになってしまった

1885　

選考を経て留学奨学金が与えられたためパリへと行 き、ヒステリーの研究で有名だった神経学者ジャン＝マルタン・シャルコー(Jean-Martin Charcot, 1825-1893)のもとで催眠によるヒステリー症状の治療法を学んだ。神経症は器質的疾患ではなく機能的疾患であるとシャルコーは説き、フロイトは ウィーン医学会での古い認識を乗り越えることとなった。このころの彼の治療観は、のちの精神分析による根治よりも、むしろ一時的に症状を取り除くことに向 かっていた。この治療観が、のちの除反応（独: Abreaktion）という方法論や、催眠暗示の方法から人間の意識にはまだ知られていない強力な作用、無意識があるのではという発想につながってい く。

1886　

パリから帰国して1886年に「男性のヒステリーに ついて」という論文を医師会で発表したのだが、大きな反発を受けた。当時のウィーンでは新しい動向として自由主義、科学的合理主義が現れ始めていたのだ が、古くからの伝統と因習が根強く残っていた。そのため女性の病気とされていたヒステリーが、男性にも起こりうるという事実を容認できなかったのである。 この論文には解剖学教授マイネルトも真向から反対し、厳格な自然科学の訓練を施したのに、シャルコーはフロイトを誘惑して逸脱させた、と怒りを顕にした。

1886年（30歳）、ウィーンへ帰り、シャルコー から学んだ催眠によるヒステリーの治療法を一般開業医として実践に移した。治療経験を重ねるうちに、治療技法にさまざまな改良を加え、最終的にたどりつい たのが自由連想法であった。これを毎日施すことによって患者はすべてを思い出すことができるとフロイトは考え、この治療法を精神分析（独: Psychoanalyse）と名づけた。

1887-1904　

1887年（31歳）から1904年（48歳）の 17年間にわたって、親友である耳鼻科医ヴィルヘルム・フリース（Wilhelm Fließ, 1858-1928）と交わされた文通は、フロイトにとって自己の構造や精神分析学の基礎を見い出していったプロセスであり、ちょうど後世に精神分析を志 す者たちが精神分析医になるために行う訓練分析にあたる自己省察を、フリースを相手に突き詰めていった。『フリースへの書簡集』1887-1904年 (With Robert Fliess: "The Complete Letters of Sigmund Freud to Wilhelm Fliess", Belknap Press, 1986)

1889　

（39歳）フロイトは、ヒステリーの原因は幼少期に 受けた性的虐待の結果であるという病因論ならびに精神病理を発表した。今日で言う心的外傷やPTSDの概念に通じるものである[注 1]。これに基づいて彼は、ヒステリー患者が無意識に封印した内容を、身体症状として表出するのではなく、回想し言語化して表出することができれば、症状 は消失する（除反応、独: Abreaktion）という治療法にたどりついた。この治療法はお話し療法と呼ばれた。今日の精神医学におけるナラティブセラピーの原型と考えることも できる。自然科学者として、彼の目指す精神分析はあくまでも「科学」であった。彼の理論の背景には、ヘルムホルツに代表される機械論的な生理学、唯物論的 な科学観があった。脳神経の働きと心の動きがすべて解明されれば、人間の無意識の存在はおろか、その働きについてもすべて実証的に説明できると彼は信じて いた。しかし、彼は脳神経に考察を限っていたわけでもなかった。当時の脳細胞の研究は一段落ついており[要出典]、かわって心理学や、当時の流行病であり 謎でもあったヒステリーの解明が新たな挑戦課題となっていた。彼はその挑戦とともに、ヒステリーの解明の鍵であった「性」という領域に、乗り出していった のだった[注 2]。彼はギムナジウム時代に受けた啓蒙的な教育からして、終生無神論者であり、宗教もしくは宗教的なものに対して峻厳な拒否を示しつづけ、そのため後年 にアドラー、ユングをはじめ多くの仲間や弟子たちと袂を分かつことにもなった。

1895　『ヒステリー研究』(Studien über Hysterie) ヨーゼフ・ブロイアーとの共著　

1896　

父ヤーコプが82歳で生涯を終えた。この出来事に強 い衝撃を受け、以前からの不安症が悪化して友人ヴィルヘルム・フリースへの依存を高めた。フリースが分析者となり、1年間の幼児体験を回想する自己分析と 夢分析から、自己の無意識内に母に対する性愛と父に対する敵意と罪悪感を見出した。この体験について『喪とメランコリー』や『「狼男」の分析』などに表 し、のちに『トーテムとタブー』や『幻想の未来』に代表される、精神分析理論の核であるエディプス・コンプレックスへと昇華することとなる。自己・夢分析 を始めて1年ほど経った1897年の4月頃、自身の見た夢の分析を通し、フリースへの怒りと敵意を自覚し始める。父親の死について自己の中であらかた整理 がつき、フリースに頼る必要が無くなってきたのである。次第にフリースの説くバイオリズムという占星術風の理論、神経症の発症・消失は生命周期によって左 右する、というものが荒唐無稽に見え始め、厳しい批判が向くこととなる。1900年の夏にお互いに批判、非難し合い、1902年の晩夏には完全に決別し た。やがて彼の関心は心的外傷から無意識そのものへと移り、精神分析は無意識に関する科学として方向付けられた。そして父親への依存を振り切ったフロイト は、自我・エス・超自我からなる構造論と神経症論を確立させた。自身がユダヤ人であったためか、弟子もそのほとんどがユダヤ人であった。また当時、ユダヤ 人は大学で教職を持ち、研究者となることが困難であったので、フロイトも市井の開業医として生計を立てつつ研究に勤しんだ[注 3]。彼は臨床経験と自己分析を通じて洞察を深めていった。『夢判断』を含む多くの著作はこの期間に書かれていった。フロイトは日中の大部分を患者の治療 と思索にあて、決まった時間に家族で食事をとり、夜は論文の編纂にいそしんだ。夏休みは家族とともに旅行を楽しんだという。

1900

1900年に出版された『夢判断(Die Traumdeutung)』は600部印刷されたのだが、完売には8年ほどかかり、1905年の『性に関する三つの論文』は各方面から悪評を浴びせられ るなど、ウィーンでの理解者は皆無に等しかった。このような孤立の中で支えとなったのは、身近に集まった弟子や、フェレンツィ、ユング、ビンスワンガー、 その他ロンドンやアメリカなどの国際的な支持であった。

1901　『日常の精神病理学』(Zur Psychopathologie des Alltagslebens)

1902　その後ウィーンでもカハーネやライトレル が興味を示し始め、シュテーケルとアドラーを招待した1902年の秋に「心理学水曜会」という集会が開かれるようになる

1905　『性理論に関する三つのエッセイ』 (Drei Abhandlungen zur Sexualtheorie)。『ジョークと無意識との関連』(Der Witz und seine Beziehung zum Unbewußten)

1908　「心理学水曜会」が「ウィーン精神分析協 会」に改称。1908年にスタンリー・ホールの招待を受け渡米することになる。『性格と肛門愛』(Charakter und Analerotik)。

1909　『神経症者の家族小説』(Der Familienroman der Neurotiker)

ユング、フェレンツィと共にクラーク大学創立20周 年式典に出席、講演後に大学長から博士号を授与された。滞在中に米国の心理学者ウィリアム・ジェームズと出会う。2人が道を歩いていた時にジェームズは狭 心症発作を起こした。彼は鞄をフロイトに預け、後で追いつくから先に行っていてくれと言った。この彼の態度にフロイトは感銘を受け、自分に死が近づいて来 ても彼のように恐れず毅然とした態度をとりたいと願った。ハーバード大学に行った際にはJ.パットナムという終生の友を得た。その後ウィーンから来た3人 は観光でナイアガラの滝を見物、9月21日にニューヨークを発ち、10月2日に帰国した。しかしながらフロイトのアメリカに対する偏見は変わることは無 かった。帰国してから数年間、自分の体調不良はアメリカに行ったせいだ、筆跡まで悪くなったと語っていた。この偏見の理由は、アメリカ的な自由気ままの雰 囲気がヨーロッパの学問の尊厳を侵すように感じられたこと、英語が不自由であったことが主な原因であった。他にも食事が合わなかったことや虫垂炎の再発と 頻尿に悩まされていたのもあったが、フロイトを尊敬する国になり、後に多数の弟子たちの安住の地となった。

1910　「国際精神分析学会」創立時、フロイトは ユングを初代会長に就任させ、個人的にもしばらく蜜月状態ともいうべき時期が続いたが、無意識の範囲など学問的な見解の違いから両者はしだいに距離を置く ようになる。

1911　アドラー「ウィーン精神分析協会」離脱。

1912　シュテーケル「ウィーン精神分析協会」離 脱。

1913　ミュンヘンにおける第4回の国際精神分析 大会で以前からの（フロイトとユングの）不和が決定的となり決裂してしまう。『トーテムとタブー』(Totem und Tabu)

1914　ユングは国際精神分析学会を脱退。「ナルシシズム入門」Zur Einführung des Narzißmus.

1915　『欲動とその運命』(Triebe und Triebschicksale)。『抑圧』(Die Verdrängung)。『戦争と死に関する時評』(Zeitgemässes über Krieg und Tod)

1917　『精神分析入門』 (Vorlesungen zur Einführung in die Psychoanalyse)。『欲動転換、特に肛門愛の欲動転換について』(Über Triebumsetzungen, insbesondere der Analerotik)

1918　

第1次世界大戦は終結したのだが、数年の間ウィーン の市民は困窮に苦しんでいた。薄いスープのみの食事に加えて、冬は暖房が使えないなど酷な生活にあえいでいた。フロイトは寒さと飢えにもかかわらず患者の 治療と草稿を書き、手紙を返信し続けていた。インフレのために老後の蓄えは使い果たされてしまったのだが、E.ジョーンズがイギリスから患者を回し、彼の もとに集まった若い研究者たちの支援によって困窮を支えられていた。

1919　『子供が叩かれる』(,Ein Kind wird geschlagen‘)

1920　『快楽原則の彼岸 / 快原理の彼岸』(Jenseits des Lustprinzips)

親しくしていた弟子フォン・フロイントが亡くなり、 その数日後にも娘ゾフィーが亡くなった。大戦に続くこの不幸が「死の欲動（デストルドー）[2]」の着想として重くのしかかり、患者の精神分析の結果と合 わせて同年に『快感原則の彼岸』として形を成した。1921年になると動悸や頻脈に苦しむようになり、暗い死の思いにとらわれるようになった。その中で、 またしても身内がこの世を去ってしまう。1922年に姪がベロナールを服用して死亡し、翌1923年6月には娘ゾフィーの息子である孫ハイネルレが粟粒結 核で5歳に満たぬまま死んだ。フロイトは同年2月に喫煙が原因とみられる白板症（ロイコプラキア）を発症しており、後に33回も行う手術の1回目を受け た。孫ハイネルレも扁桃腺の手術を受けており、両者は術後に初めて会ったのだが、この時ハイネルレは「僕はもうパンの皮がたべられるようになったけど、お じいちゃんはいかが？[3]」と聞いた。すでに粟粒結核に罹っていた。孫の死後、この時にだけしか知られていない涙を流し、友人たちには、自分の中の何か をこれを限りに殺してしまった、自分の人生を楽しむことができない、と語った。

1923　

『幼児の性器体制』(Die infantile Genitalorganisation)。『リビドー理論』(Libidotheorie, Handwörterbuch der Sexualwissenschaft)。『自我とエス』(Das Ich und das Es)

フロイトを支えていたオットー・ランクが離反した。 大戦後からランクは躁うつ的な精神不調に陥り、仕事も独善的なやり方をするようになったため、たびたび協会メンバーと衝突を繰り返していた。理論的にも 『出産のトラウマ』の刊行で完全に決別してしまった。大戦後からの精神的、肉体的苦痛にみちた日々を過ごす中で、1923年に精神分析における体系的な論 文、『自我とエス』を発表した。心の構造と、自我・エス・超自我の力動的関連などを解明し、自我を主体にして人格全体を考察する自我心理学の基礎を築い た。悲劇に苛まれるフロイトの慰めが、娘アンナが心理学の道に進んだ事とシュニッツラー、シュテファン・ツヴァイク、アルノルト・ツヴァイクら友人達との 交流であった。そして1923年から作家ロマン・ロランとの文通が始まった。

1924　市議会で名誉市民に相当する市民権を与え ることが決定。『マゾヒズムの経済論的問題』(Das ökonomische Problem des Masochismus)。『エディプス・コンプレックスの崩壊』(Der Untergang des Ödipuskomplexes)。

1925　『解剖学的な性差の心的な帰結』 (Einige psychische Folgen des anatomischen Geschlechtsunterschieds)。『否定』(Die Verneinung)

1926　『制止、症状、不安』(Hemmung, Symptom und Angst)。『素人分析の問題』(Die Frage der Laienanalyse)。

70歳の誕生日を祝って国内外から祝電や手紙が送ら れ、中でもヘブライ大学と物理学者アインシュタインから送られたものがフロイトを喜ばせた。アインシュタインとは、人には他者を攻撃しなければならない理 由があるのではないか、という質問について文通で議論を交わした。弟子たちからは3万マルクが送られ、そのうち5分の4を国際精神分析出版所に、残りを精 神分析診療所に寄付した。そして当日の演説では精神分析運動から退くことを表明するとともに、「われわれは外見上の成功にあざむかれて、自分を見失っては ならぬ[4]」という趣旨の演説をした。同年に不安自我の防衛機能に関する包括的研究の『制止、症状、不安』を発表し、その後は理論の構築を小休止して精 神分析の応用研究を始める。

1927　『幻想の未来, Die Zukunft einer Illusion』。『フェティシズム』(Fetischismus)

1928　『ドストエフスキーと父親殺し (Dostojewski und die Vatertötung)』

1930　『文明への不満』(Das Unbehagen in der Kultur)

9月、母アマーリアが95歳で生涯を閉じた。父ヤー コプの時とは違う自分の反応について、「それは自由、解放の感情であって、その理由は、彼女が生きているかぎり、私は死ぬことを許されなかったが、今は私 も死んでいいのです。どういうわけか、人生の価値が心の奥深い層で著しく変化してしまいました[4]」と、意味深長に述べた。同年に早期の母子関係に関す るメラニー・クラインの研究に言及し、ロマン・ロランが『幻想の未来』発表後に手紙で指摘した「大洋感情」をめぐった論文『文化への不満』を発表した。

1931　『女性の性愛について』(Über die weibliche Sexualität)。『リビドー的類型について』(Über die libidinöse Typen)

ウィーン医師協会がフロイトを名誉会員に指名し、故 郷フライベルクの市議会が生家に銅版の銘をはりつけて、その名誉を記念した。また同年に開催された第六回国際精神療法医学大会では、議長クレッチマーが 75回の誕生日に敬愛の情のあふれる演説を行った。翌年には作家トーマス・マンが訪れて、互いに親しい間がらとなった

1932　ナチスによるユダヤ人迫害は激しくなる。

1933　『心的な人格の解明』(Neue Folge der Vorlesungen zur Einführung in die Psychoanalyse)

喜びと引き換えるように25年間もの付き合いがあっ たフェレンツィ・シャーンドルが死亡する。「フェレンツィとともに古い時代は去ってゆく。そして私が死ねば、新しいものがはじまるだろう。今は、運命、諦 め、それだけしかない[5]」と、精神的喪失の大きさを語った。フロイトの友人達は国外に亡命していった。出版していた本は禁書に指定されて焼き捨てられ たのだが、これに対して当人は、「なんという進歩でしょう。中世ならば、彼らは私を焼いたことでしょうに[6]」と、微笑んでいた。ユダヤ人である弟子た ちも亡命し始め、弟子がヨーロッパにはアーネスト・ジョーンズ1人となった。ドイツでは精神分析が一掃され、ナチス支配下の精神療法学会の会員は『我が闘 争』の研究を要求されたため、これに反発したクレッチマーが辞職。後任の会長はユングとなり、精神分析の用語（エディプス・コンプレックスなど）さえも規 制された。

1936　

迫害と癌の進行が激しさを増すなかで、ジュール・ロ マン、H・G・ウェルズ、ヴァージニア・ウルフら総勢191名の作家、芸術家からの署名を集めた挨拶状が80歳の誕生日にトーマス・マンによって送られ、 9月には4人の子供たちから金婚式のお祝いを受けた。

1938　

3月11日、アドルフ・ヒトラー率いるナチス・ドイ ツがオーストリアに侵攻した。フロイト宅にもゲシュタポが2度にわたって侵入し、娘アンナが拉致された。夜には無事に帰ってきたものの、拷問されて強制収 容所に送られるのでは、と不安になり、1日中立て続けに葉巻を吸ってはうろうろと部屋を歩き回った。ユダヤ人を学会から追放した時、ユングは自身が会長を 務める『国際心理療法医学会』の会員としてドイツ国内のユダヤ人医師を受入れ身分を保証すること、学会の機関紙にユダヤ人の論文を自由に掲載することの2 点を決定し、フロイトに打診した。だが、フロイトは「敵の恩義に与ることは出来ない」と言って援助を拒否し、この為ユダヤ人の医師たちは仕事を失い、強制 収容所のガス室に送られた[注 4]。ロンドンへの亡命を説得するためにジョーンズが危険を冒してウィーンに入るも、故郷を去ることは兵士が持ち場を逃げ出す事と同じだ、としてなかなか 同意しなかった。最後はジョーンズの熱意に動かされ、愛するウィーンを去る決心をした。出国手続きで3ヶ月かかったのだが、その間にブロイアーの長男の妻 の助けに応じて、アメリカ大使ブリットに働きかけて亡命を助けるなど、ここに彼の温かい人柄の一端を忍ばせている。それでも残して来ざるをえなかった4人 の妹たちは数年後に収容所で焼き殺されてしまった。6月4日にウィーンを発ち、パリを経由して6月6日にロンドンに到着すると熱狂的な歓迎を受けた。フロ イトは亡命先の家に落ち着くと、ハイル・ヒトラーと叫びたいくらいだ、と冗談を言えるほどに回復した。やがてウェルズやマリノフスキー、サルバドール・ダ リらが次々に訪問した。フロイトは亡命先でも毎日4人の患者の分析治療をし、ユダヤ人はなぜ迫害されるかを改めて問い直した『モーセと一神教』を発表し た。その他にも未完に終わった『精神分析概説』や『防衛過程における自我分裂』を執筆するなど、学問活動を続けた。この頃には癌の進行により、手術不能の 状態となった。癌性潰瘍によって眼窩と頬が瘦せ細り、手術による傷口からは異臭が漂っていた。それにも関わらず鎮痛剤の使用を嫌い、シュテファン・ツヴァ イクが使用を勧めるも、はっきりと考えられないのなら苦痛の中で考えた方がましだ、と彼に訴えた。8月に入ると食事も困難となり、9月には敗血症を合併し て意識も不明瞭となった。

1939　『モーゼと一神教』(Der Mann Moses und die monotheistische Religion)

9月21日、末期ガンに冒されたフロイトは10年来 の主治医を呼び、「シュール君、はじめて君に診てもらった時の話をおぼえているだろうね。いよいよもう駄目と決まった時には、君は手をかしてくれると約束 してくれたね。いまではもう苦痛だけで、なんの光明もない[7]」と言い、翌朝に過量のモルヒネが投与されて、23日夜にロンドンで83歳4か月の生涯を 終えた。遺体は火葬された後、骨はマリー・ボナパルトから送られたギリシャの壺に収められ、現在グリーン・ガーデン墓地に妻マルタと共に眠っている。

1940　『精神分析概説』(Abriß der Psychoanalyse)。『メドゥーサの首』(Medusenhaupt)［1922］

1983　『系統発生的幻想 - 転移神経症概観』の手稿が発見される。

●Academics and writers on narcissism

● 　ラカン的ナルシシズム（Marie-Claude Lambotte. による）

「自分自身の像に幻惑されたナルシスは，ラカンが 「鏡像 段階」において描き出した鏡像による主体の籠絡の瞬間を 見事に例証するものである。しかし，この言葉をしゃべれ ない子ども（infans）が虚像とその背後にある種の像への いわば二重の同一化を被るこの段階の経過とは異なり，ナ ルシスという人物は，外的な準拠を何も持たない無知な状 態で，恋の幻影——その情熱的な基調は自我とモデルとの 間の完全な混乱を明らかにしている——の中に浸り込むの である。実際，鏡像は自我の投影の場の境界を画定し，自 我は，一つの形態の知覚において他者との関係の恒常性を 得，それにまなざしを付与する。この関係がないと，主体 は彼自身の「誇大妄想的」像——無限に反射しあう合わせ 鏡の戯れのように彼を見る像——に驚愕したままになるの である。……こうしてラカンは，彼のセミネールI 『フロイ トの技法論』においてフロイトのこの論文を解説し次のよ うに述べている。「自我に比肩しうるものとしてのこの原 型（Urbild）は主体の歴史のある限定された瞬間に構成さ れ，それ以後自我がその機能を果たし始めるのです。つま り，人間の自我は想像的な関係を基盤として構成されるの です。フロイトは書いています，自我の機能は，ある新し い心的（eine neue psychische）……形態（Gestalt）を 持たなければならない。精神の発達において，何か新しい ものが現れる。その機能は，ナルシシズムに形を与えるこ とである。ここには自我の機能の想像的起源が示されては いないでしょうか」……ラカンは，自体愛からナルシシズム への移行の問題に解答を与えたように，完全にナルシシズム的な宇宙を放棄させる必然性が何であるのかという問い にも解答を与えることになる。それは，彼がその形成を見 事に明らかにしたこの特異な像が主体に直面させる強制， すなわち，現実の中にこの像を刻印すべしとする強制であ り，これが世界の構造化と自発的な活動に不可避の支えと なるのである。ラカンは「精神分析における攻撃性」にお いて次のように書いている。「現実に己の像を刻みつける という人間を特徴づけるこの熱情は，意志の合理的な媒介 のそれと知られていない基盤である」（『エクリ』）。 身体像はしたがって，主体の心的表象の世界と外的知覚 の世界に二重に帰属するということになるであろう。鏡像 段階によって明らかにされたこの帰属は，世界に自身の像 を記載しそれによって世界に意義を与えるという主体の後 のあり様を理解させるものであろう。ラカンは，セミネー ルII 『フロイト理論および精神分析技法における自我』の 中で，この実存的であると同時にメタサイコロジー的でも ある力動を次のようにまとめている。「彼が諸対象の知覚 の中に認めるものは，まさにこのあらゆるまとまりの原理 である身体像なのです。さて，この像そのもののまとまり を，彼は外部に，それも先取りという形でしか知覚するこ とができません。自分自身に対するこの二重の関係のため に，彼の世界のすべての対象は，常に，まさに彼の自我というさまよう影の回りに構造化されるのです」。外的世界 の備給は，この特異な像の再発見がもたらすナルシシズム 的満足なしにはなされないこと，この遍在する像が人間関 係を確立させるのであるということがよく理解できる。さ て，フロイトは探求をさらに押し進め，すべてのリビドー が対象備給に移行すると考えることができるのか，またそ れがリビドーの運命なのかと自問している」。

「このようなナルシシズム的同一化は，ラカンにとって， 人間の世界全般に対する想像的かつリビドー的関係の源に 姿を現すものである。実際，鏡像段階が教えているように， 主体が世界の中で一つの位置を自分に割りあてることがで きるのは，主体が他者との関わりにおいて反映の中に己の 存在を見て取る限りにおいて，まさに主体が他者の中に知 覚するものを取り入れることによってであり，そしてこの 取り入れは，視線の投げかけの中で行われるのである。他 者の視線を取り入れることは，自分自身を見るということ， および原初的自我（Ur-Ich）——他者との関係のすべて を支配する象徴的基準としての自我理想と同時に，自我理 想が描く枠組に組み込まれている想像的表象としての理想 自我の原因となる——を設立することに寄与する。自我の 二つの理想的審級の聞に設定される力動は，「ダニエル・ ラカーシュの報告についての考察」において，「逆さまに された花束」と呼ばれる光学的、ノェーマにおいて，主体が ブーアスの実験に基づいて作られた実像の縁の近くに位置 しそしてこの実験に付け足された平面鏡に傾斜を加える ことによって，さらに説明を与えられている。ラカンは 『フロイトの技法論』の中で次のように述べている。「この 図の中では， Ideal Ich とIch-ideal の間に，理想自我と 自我理想、との間に区別がなされています。自我理想は，他 者とのあらゆる関係を支配する諸関係の作用を操作します。 そして想像的構造化の多少なりとも満足のいく性質は，こ の他者との関係、に依存しているのです」。彼は，このシェ ーマの実像のレベルに位置づけられるあらかじめて、きあが っているいくつかの現実の枠組を示し得る第一のナルシシズム と，他者との関係に起因するであろう鏡による反射と しての第二のナルシシズムを区別している。さて，心の組 織がこのように描き出されれば，フロイ卜的観点の直接的 な帰結として，他者一対象の理想化のために個体をして自 身への敬意をかなぐり捨てさせるものが何であるのか，換 言すれば，何が彼を他者の意志、に全面的にゆだね，致命的 な一種の空洞化が生じるほどに彼を催眠状態に置きうるの か，よりよく理解することができる。／ これは，主体が自分から奪われたと主張する自分の視線 が突然彼の前に生じるのを見るときに，他者の中に自分の 鏡像を見るときに現実のものとなる分身の存在を連想させ る。像の侵入の段階（包括的な枠組み）と像による寵絡の 段階（身体のまとまり）という鏡の力動の諸段階は，鏡像 が鏡の向こう側で〈他者〉の中に位置づけられる親密な承 認の地点（Heim）に到達するときに生じる退行的な驚愕 の瞬間の中で，混乱しかつ宙づりにされる。主体に先行す る〈他者〉の根本的な欠落を明らかにすることができる前 に，自身の鏡像にとらわれるということ，これがラカンに とってのナルシシズム的罠ということになるであろう。 これは自分の像によって無限に繰り返される主体の籠絡で あり，それが続く問久しく消し去られていた享楽の炎が燃 え上がるのである。ラカンが不安についてのセミネールの 中で説明しているように，このような事態において，主体 は，自分自身の一次的攻撃性と戦いつづける。この攻撃性 は，自身の像の形成とその世界への投射にとって不可欠の ものであるのに，自分自身に向きを変え，そしてその危険 度は，主体が，ナルシスを範として，自分の分身による幻 惑の中に沈潜し続けているだけによりいっそう増している のである。おそらくこのように籠絡された主体は，ある意 味で想像的自我と到達不可能な存在の間の不一致，本来な ら反対に決して果たされることのないその解消を目指して 努力が払われるべき不一致を解決してしまい，それらは互 いに融解してしまっているのであろう。それに成功したと き，それは，ラカンの「心的因果性について」を引くなら ば，「ナルシシズム的な破滅に到る攻撃性の，想像的な核 心にまで反響する現実と理想の一致によるのである」（『エ クリ』）。／……／こうしてナルシシズムは二つの側面を呈することになる。 リビドー備給として，それは自我の保護と文明の成果への 貢献を行う。自我とリビドーの発達における幼児的段階と して，そのモデルが完全な自足的組織であるような最小限 の経済のエネルギー・システムの中に含まれる。そしてそ こでは，死の欲動の痕跡が，再び予感された古い享楽との 再会を目指した緊張の解消へと導くのである。人間の定義 に不可欠なものとして，ナルシシズムは現実に形を与える のだが，それはこの現実が鏡の位置を占め，主体に対して 彼の備給に不可欠の誘惑的な要素をまとっている限りにお いてである。ラカンはその力を次のように表現している。 「ナルシシズムは，人間であろうという情熱，このいわば まさに魂の情熱として，たとえいかに気高いものであろう とすべての欲望にその構造を課すのである」（「心的因果性 について」，『エクリ』）。」「ナルシシズム」P・コフマン編『フロイト＆ラカン事典』弘文堂、1997年

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• スマートメディアユーザーのナルシズム化と新しい孤独の誕生︎▶︎スマート・オフィス 他▶︎︎デジタル・ヘルス▶︎▶︎︎▶︎▶︎︎▶︎▶︎︎▶︎▶︎
  

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• フロイト『モーセと一神教』▶︎自我とエスの関係▶︎︎ゲザ・ ローハイム▶超自我の道徳性について︎▶性感帯▶︎︎︎▶︎︎▶︎▶︎︎▶︎▶︎
  

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