But adolescence is also a time for the creation of the object, specially the cultural object. In the department where I work, we have created a CATTP (Centre d’accueil thérapeutique à temps partiel = Outpatient Therapy Centre) for adolescents. It offers various therapeutic groups : some of them are leaded by artists (musicians, plastic artists, painters); some other groups organise psychodrama and various cultural days out. Expression through the creation of objects aims to bring about a process of sublimation and idealization.
但青春期也是一個(gè)客體創(chuàng)造的時(shí)期，尤其是文化的客體。在我工作的科室里，我們?yōu)榍嗌倌暝O(shè)立了門(mén)診治療中心（CATTP）。中心提供各種各樣的治療性團(tuán)體：一些團(tuán)體由藝術(shù)家（音樂(lè)家，雕塑藝術(shù)家，畫(huà)家）帶領(lǐng)；其它一些團(tuán)體組織心理劇和外面的不同文化日。借助客體的創(chuàng)造來(lái)表達(dá)，其目的是引起升華和理想化的過(guò)程。
The “passage” from childhood to adolescence must take place within shared frameworks, which differ depending on each society, so that it does not produce too many ruptures (we see in our practice many adolescents presenting body “fractures”). In some societies, this moment takes place in a collective framework, through initiation rites (socially valued collective ceremonies with a symbolic character, which result in the change of social status of the initiated). These rites assign new places and help young people to get rid of transgressive guilt feelings. A merely “helpless passage”, without social backing, is experienced as a transgression. In our current societies, young people do not feel submitted to a tradition, to an authority. Adolescents have to find the meaning of their life by themselves and this is one of their most urgent issues.
從童年到青春期的“旅行”必須在共享的組織內(nèi)部發(fā)生，因每個(gè)社團(tuán)而異，以便能順利進(jìn)行（在實(shí)踐中我們見(jiàn)到許多青少年表現(xiàn)出軀體“破綻”）。在一些社團(tuán)，這一刻借助入會(huì)儀式（社會(huì)重視的具有符號(hào)特征的集體典禮，引起新加入者社會(huì)地位的改變）發(fā)生在一個(gè)集體組織內(nèi)。這些儀式安排新的地點(diǎn)并幫助年輕人擺脫犯錯(cuò)帶來(lái)的負(fù)罪感。沒(méi)有社會(huì)支持的僅僅“無(wú)助的旅行”被體驗(yàn)為過(guò)錯(cuò)。在我們當(dāng)今的社會(huì)里，年輕人并不屈服于傳統(tǒng)和權(quán)威。青少年不得不自己找到他們生活的意義，而且這是他們最緊要的問(wèn)題之一。
Our modern societies do not have a place for these initiation rites anymore. The difficulty of this “passage” to adulthood is indeed intensified by muddled points of reference, meanings and values. The absence of rituals and of social recognition means that the adolescent, at this moment in his personal history, lacks the guarantee of the value and significance of his existence. On top of this, the adolescent is faced to the loosening of family ties, the geographic dispersion of the family, the reduction in the number of siblings, the weakness of couples (separation, divorce, domestic violence).
我們現(xiàn)代的社會(huì)已經(jīng)不再有用于這些入會(huì)儀式的地方了。這一到成人期的“旅行”真正受到混亂的參照標(biāo)準(zhǔn)，意義和價(jià)值所強(qiáng)化。儀式和社會(huì)認(rèn)可的缺乏意味著青少年在他個(gè)人歷史中的這一刻，缺少對(duì)其存在價(jià)值和重要性的保證。在這點(diǎn)上，青少年面臨著家庭紐帶的松散，家庭在地理上的分散，兄弟姐妹數(shù)量的減少，配偶的弱點(diǎn)（分離，離婚，家庭暴力）。
In our society, this moment of passage to adulthood is shaped by the subject himself (the adolescent). He seeks support from the available “big Others” within his reach and which are in the position of “third parties”. Lacan stated that “The unconscious is the discourse of the Other”. It is in this Other – the first one being the talking mother – where the subject will find the language elements with which he will talk. At the same time, when he speaks, he will be referring to the “place” of this Other. The Subject therefore bases himself on the Other. If this Other is absent, anguished or if he provokes guilt feelings, the adolescent will aim at risk behaviours, so that he can allow himself to proceed alone through this passage. These risk behaviours actually differ from the will to die. They have the value of intimate rituals. The point of these behaviours is to test a personal determination, to experience the intensity of being, to share something with others, to express his or her suffering, and to give a “shout for help”. We must make the difference between these risk behaviours (such as drug addiction, juvenile delinquency, drink driving, violence, eating disorders, unprotected sex, gambling with life and death), and mere misdemeanours (such as shoplifting, smoking, forging parents’ signatures at school, not paying for public transport, etc).
在我們社會(huì)里，旅行到成人的這一刻由主體自己（青少年）設(shè)計(jì)。他尋求來(lái)自其解除范圍內(nèi)可利用的“大他”以及“第三方”位置的支持。拉康說(shuō)“潛意識(shí)是他者的話語(yǔ)”。正是在這一他者那里（第一個(gè)他者是在說(shuō)話的母親）主體會(huì)找到他將要用來(lái)談話的語(yǔ)言要素。與此同時(shí)，當(dāng)他說(shuō)話時(shí)他會(huì)提到這一他者的“位置”。因此主體將他自身建立在他者基礎(chǔ)之上。假如這一他者缺失，痛苦或激起負(fù)疚感，青少年會(huì)以冒險(xiǎn)行為為目標(biāo)，以便他能容許自己?jiǎn)为?dú)開(kāi)展這一旅行。這些冒險(xiǎn)行為實(shí)際不同于死的愿望。它們具有入會(huì)儀式的作用。這些行為的目的是檢驗(yàn)一個(gè)私人決定，體驗(yàn)存在的強(qiáng)度，同他人分享什么，表達(dá)他或她的痛苦，以及給予“呼救”。我們必須將這些冒險(xiǎn)行為（例如藥物成癮，青少年犯罪，酒后駕駛，暴力，攝食障礙，無(wú)保護(hù)的性，用生和死打賭）同純粹的行為不端（諸如商店行竊，抽煙，在學(xué)校偽造父母的簽名，不為公共運(yùn)輸付款，等等）加以區(qū)分。
We must remember that adolescence is the time when the young person has to come to terms with his “sexuation” (sexual differentiation). Puberty is a biological and physiological event that awakens drives. As we know, these drives go hand in hand with body changes. As a result of this process, the adolescent will eventually be able to “fall in love”. The adolescent in love needs to pass through the storm of drives and passions typical of a romantic attachment. This journey, in turn, will put the strength of the subject’s structure to the test and it will also be a source of anxiety.
我們必須記住，青春期是年輕人不得不同其“性化”達(dá)成妥協(xié)（性分化）的時(shí)期。身體發(fā)育是一個(gè)喚醒驅(qū)力的生物學(xué)和生理學(xué)事件。如我們所知，這些驅(qū)力與身體改變相伴而來(lái)。由于這一過(guò)程，青少年將終于能夠“墜入愛(ài)河”。戀愛(ài)中的青少年需要經(jīng)歷以浪漫依戀為典型的驅(qū)力和激情風(fēng)暴。這一歷程反過(guò)來(lái)將會(huì)檢驗(yàn)主體結(jié)構(gòu)強(qiáng)度，而且也會(huì)是焦慮的一個(gè)來(lái)源。
This anxiety arises when he is “confronted” by the sexual act. If we come back to the mirror stage, we can say that the body transformed by puberty will live again the mirror experience: once more, the adolescent will experience his body as different and as unfamiliar (not recognizable). The few signs that he had picked up as a child have now changed. For the infant, the gaze and voice of his mother were very important. In the same way, the gaze of the “other” restores, for the adolescent, an adult body which is not yet his own. Thus, on the one hand the young person is confronted by the fact that he does not recognize his own image any more, and on the other, he has to face up to an other, or others, who tell him: “You are a grown up now!”.
當(dāng)青少年面臨性行為時(shí)，這一焦慮產(chǎn)生。假如我們回到鏡像階段，我們可以說(shuō)，經(jīng)由身體發(fā)育而得到改觀的身體將再次經(jīng)歷鏡像體驗(yàn)：青少年將再一次將其身體體驗(yàn)為不同而且不熟悉的（不可辨認(rèn)的）。他曾作為一個(gè)孩子學(xué)到的少數(shù)符號(hào)如今變化了。對(duì)嬰兒來(lái)說(shuō)，媽媽的凝視和聲音很重要。同樣，對(duì)青少年來(lái)說(shuō)，“他者”的凝視修復(fù)一個(gè)仍然不是他自己的成人身體。這樣，年輕人一方面面臨他不再認(rèn)出自身形象的事實(shí)，另一方面他又不得不勇敢面對(duì)一個(gè)或多個(gè)他者，他者告訴他：“你現(xiàn)在長(zhǎng)大成人了！”
How can he recover this unsteady body unity? The sexuation paths of the future adult subject are mostly drawn in the mirror. The new upsurge of sexuality brings about the configuration of a new sexual identity. But the adolescent will follow a certain number of errant ways and even of repetitions in his relation to others, before becoming stable around an unconscious position as sexuated subject.
他如何才能修復(fù)這一不穩(wěn)定的身體統(tǒng)一體呢？未來(lái)成人主體性化的道路多數(shù)在鏡像中形成。新的性欲高漲帶來(lái)新的性別認(rèn)同形態(tài)。但青少年在圍繞作為性化主體的潛意識(shí)態(tài)度開(kāi)始變得穩(wěn)定之前，他在同他人的關(guān)系中將遵循一定數(shù)量的錯(cuò)誤方式，甚至一定的重復(fù)。
In this return to the mirror stage – and in the mirror illusion that the unity is there, in his own body – there is a search for “himself when being in love” (we know that love presents a tenderness impulse and a sexual impulse), a search for somebody that looks like him (himself – a young man or herself –a young woman). He or she attempts to find his wholeness in the Other, but not to the extent of obliterating the sex difference. The adolescent’s recognition of the difference of sexes is one of the fundamental elements in the structuring of the subject. Sometimes there is a same-sex romantic attraction – a boyfriend or a girlfriend. This attraction does not indicate a definitive homosexual inclination. Some adolescents will have transitory homosexual experiences as part of their passage. This is a narcissistic experience rather than a homosexual one: it is oneself with oneself.
在這一到鏡像階段的返回中——而且在統(tǒng)一體存在的鏡像幻覺(jué)中，在他自己的身體內(nèi)——尋求“正處在戀愛(ài)中的他自身”（我們知道愛(ài)引起溫情沖動(dòng)和性沖動(dòng)），尋求某個(gè)看起來(lái)象他的人（他自身——年輕男人或她自身——年輕女人）。他或她試圖在他者那里找到他的完整性，卻沒(méi)有到抹殺性差異的程度。青少年對(duì)性別差異的認(rèn)識(shí)是在主體構(gòu)建中的基本要素之一。有時(shí)有同性的羅曼蒂克吸引——男友或女友。這一吸引并不表明確定的同性戀傾向。一些青少年會(huì)有過(guò)渡性同性戀體驗(yàn)作為他們旅程的一部分。這是一個(gè)自戀性體驗(yàn)而不是同性戀體驗(yàn)：它是一個(gè)人自己跟自己的體驗(yàn)。
In practising psychoanalysis with an adolescent, we learn that adolescence happens within the framework of a new experience, a new “jouissance” that originates in his/her body. This enigma sets in motion a search for ways in which he can use this “jouissance” (jouis – sens), a search for the sense of this enjoyment, an attempt to find the sense of this new “sexual” dimension.
在對(duì)青少年的精神分析實(shí)踐中，我們了解到青春期發(fā)生在一個(gè)新體驗(yàn)的框架內(nèi)，一個(gè)起源于他/她身體的新的“歡愉”。這個(gè)謎開(kāi)動(dòng)他去尋求能運(yùn)用這一“歡愉”的方式，尋求這一享樂(lè)的感覺(jué)，試圖找到這一新的“性別”特點(diǎn)的意義。
Without lingering extensively upon pathology, my intention has been to present you with this “in-between time” which the adolescent has to go through. This is certainly not an “easy task”.
不用廣泛地在病理學(xué)上逗留，我的意圖是描述青少年不得不經(jīng)歷的這一“中間時(shí)期”。這當(dāng)然不是一件“容易的事情”。
Up to now, we have been considering, the problems of the identity and sexuation of the adolescent. We have gone in a “round trip” from infancy to adolescence, and we have considered all its implications for the mirror stage and for the question of the Other (with a capital O).
到目前為止，我們談到了青少年認(rèn)同及性化的問(wèn)題。我們走過(guò)一個(gè)從嬰幼兒到青少年的“環(huán)形旅程”，也考慮到了它對(duì)鏡像階段及他者問(wèn)題的一切含義。
Let us consider now our place as psychoanalysts or therapists. How do we “help” the adolescent who undergoes this difficult passage? Here “help” means “going along with”. How do we back up this unsteady narcissism?
現(xiàn)在讓我們思考我們作為精神分析師或治療師的位置。我們?cè)鯓印皫椭苯?jīng)歷這一困難旅行的青少年？這里“幫助”意味著“陪伴”。我們?cè)鯓又С诌@一不穩(wěn)定的自戀呢？
In our clinical work, we notice that the adolescent frequently looks for an “instant recovery”; for him “it’s a matter of urgency”. The adolescents often complain about the necessary length of the analytic cure; however, as Winnicott said, the only remedy would be “the course of time”. Accepting that it will take time is already an important element of the treatment. This time is now different from the baby’s maternal time, where there are no breaks, no separation, even if, as is the case with baby, a time is already established as rhythm, the alternating rhythm between the absence and the presence of mother. This is what the speech says with the two words of the “Fort-Da” game.
在我們的臨床工作中，我們注意到青少年頻頻尋找一個(gè)“即時(shí)恢復(fù)”；對(duì)他來(lái)說(shuō)“這是一個(gè)緊急的事情”。青少年時(shí)常抱怨分析性治愈的必要長(zhǎng)度；然而，如同溫尼科特所說(shuō)，唯一的治療將會(huì)是“時(shí)間的進(jìn)程”。接受治療將會(huì)花費(fèi)一定的時(shí)間，這已經(jīng)是治療的一個(gè)重要要素。這一時(shí)間如今不同于嬰兒的母性時(shí)間，在那個(gè)時(shí)間里面沒(méi)有間歇，沒(méi)有分離，即使如嬰兒那樣，一個(gè)時(shí)間已經(jīng)作為節(jié)律，在媽媽在場(chǎng)和不在場(chǎng)之間輪流交替的節(jié)律建立起來(lái)。這就是演講用佛洛伊德式線軸游戲（“Fort-Da” game）的兩個(gè)單詞所說(shuō)的內(nèi)容。
You know well the story that Freud told about his little grandson; he observed the young child throwing away from himself a wooden reel with a piece of string tied around it and uttering an “o-o-o-o” – his early pronunciation of the German word fort (gone) – and that he said da (“there” in German) when he pulled the reel towards himself and made it reappear. This movement will re-emerge during adolescence as a replay of the paternal metaphor. The time I was just mentioning – to know, the time needed for the analytic cure – is a function of the symbolic father.
你們知道弗洛伊德講述的那個(gè)關(guān)于他小外孫的故事；他觀察到小孩子從自己手上拋開(kāi)木制陀螺，陀螺用一串細(xì)繩系在四周，他一邊拋一邊發(fā)出“o-o-o-o”的聲音——德語(yǔ)單詞fort（去）的早期發(fā)音——而且當(dāng)他將輪子朝他自己拉過(guò)來(lái)并讓它重現(xiàn)時(shí)，他說(shuō)da（德文意思是“在那兒”）。這一運(yùn)動(dòng)將會(huì)在青春期作為父親隱喻的重演而重新出現(xiàn)。我剛才提到的時(shí)間——要知道，對(duì)分析性治愈所需要的時(shí)間——是象征性父親的一個(gè)功能。
As with all other symbolic passages – in this case, we are referring to the passage from adolescence to adulthood – there can be “failures”, if we can call them like this : acute psychoses, schizophrenias, delusional outbursts, etc. Lacan said that the foreclosure of the paternal metaphor is decisive in the presentation of delusions.
同其它所有象征性旅行一樣——在這種情況下，我們正談到從青春期到成年的旅行——可能有“故障”，假如我們能夠象這樣稱呼它們：急性精神病，精神分裂癥，妄想爆發(fā)，等等。拉康說(shuō)對(duì)父親隱喻的排斥在妄想表現(xiàn)中是決定性的。
Before deciding on any diagnosis, as psychoanalysts or therapists, we need to let this time of adolescence unfold, expand, because sometimes this “adolescent” moment itself presents as a moment of “psychotic uncertainty” (“psychotic vacillation”).
在確定任何診斷之前，如同精神分析師或治療師那樣，我們需要讓這個(gè)青春期的時(shí)間展開(kāi)，擴(kuò)展，因?yàn)橛袝r(shí)候這一“青少年的”時(shí)刻自身作為“精神病性不確定”（“精神病性波動(dòng)”）的時(shí)刻而呈現(xiàn)。
Indeed, differentiating between what is “normal” and what is “pathological” is a problem for our clinical approach. This differentiation cannot consider alone either the “acting out” or the symptom but it must see them in their dynamic relationship and in their origin.
實(shí)際上，對(duì)我們的臨床方法而言，在什么是“正常的”和什么是“病理的”之間作出區(qū)分是一個(gè)問(wèn)題。這一區(qū)分不可能單獨(dú)考慮到是“見(jiàn)諸行動(dòng)”還是癥狀，卻必須在他們的動(dòng)力學(xué)關(guān)系和起源中看待它們。
What are the implications for us as psychoanalysts and as therapists? We have to listen also to what is “acted out”. We have to be able to “support” this acting out, but in the double sense of the french word “supporter” - which means, at the same time, “to hold” and to “endure”. If we do not recognize a call in these actions, there is a chance of escalation towards other actions. The adolescent is not very inclined to talk; he is more prone to writing – tags, blogs, secret diaries, etc.
對(duì)我們精神分析師和治療師的意義是什么呢？我們不得不也去傾聽(tīng)什么是“見(jiàn)諸行動(dòng)”的。我們必須能“支持”這一見(jiàn)諸行動(dòng)，而且在法語(yǔ)單詞“supporter”的雙重含義中——那意味著與此同時(shí)“抱持”和“忍受”。如果我們沒(méi)有在這些行動(dòng)中辨認(rèn)出一個(gè)請(qǐng)求，就有著朝向其它行動(dòng)升級(jí)的機(jī)會(huì)。青少年不太傾向于交談；他更易于寫(xiě)作——語(yǔ)錄，博客，秘密日記，等等。
Adolescence is not a disease: it is a time in our existence when the subject looks for his sexuation through a psychic endeavour. To succeed in this task, he will have to mourn his own primary narcissism, and this also implies the mourning of “his childhood parents”. As Winnicott said, the adolescent does not want to be understood; rather, he looks for confrontation. If he appeals directly to his parents, to other adults or to the psychoanalyst, it is not because he wants them to impose an answer to his questions. What he wants is to be sure that there is somebody who will accept his confrontation without feeling psychically threatened.
青春期不是一個(gè)疾病：它是在我們存在中的一個(gè)時(shí)期，這時(shí)主體經(jīng)由一個(gè)心理上的努力尋找他的性化。要成功完成這一任務(wù)，他將不得不哀悼他自身原始的自戀，而且這也意味著對(duì)“他童年父母”的哀悼。如同溫尼科特所說(shuō)，青少年不想要被理解；相反，他尋找對(duì)抗。假如他直接對(duì)父母，對(duì)其他成人或分析師求助，那并不是因?yàn)樗胍麄兘o他的問(wèn)題施加一個(gè)答案。他想要的是確保這一點(diǎn)：有某個(gè)人會(huì)接受他的對(duì)抗，而不用感受到精神上的威脅。
At present, we tend too much towards the psychiatrization of adolescence. At the centre for adolescents where I work, young people come to talk; frequently it is the parents or relatives who are worried about a young person and they make the first telephone call. We always ask the parents or the school or college nurse to ask the young person to phone and confirm his request. And, most of the time, the adolescents do phone. If they do not want to do it, we can listen to the worries of the parents; and we can also help them so that their children do come to consult us. We notice that, frequently, the adolescents come to talk, because, as I have already said, they are like babies who do not have the words to express themselves.
現(xiàn)在，我們對(duì)青春期的精神病癥化方面談得太多了。在我工作的青少年中心，年輕人來(lái)談話；通常是對(duì)年輕人感到擔(dān)憂的父母或親屬撥打第一個(gè)咨詢電話。我們總是要求父母或?qū)W校或共事的護(hù)士請(qǐng)年輕人打電話并確定他的要求。而且，青少年大多時(shí)間打電話了。假如他們不想打電話，我們可以傾聽(tīng)父母的擔(dān)憂；我們也能幫助他們以便他們的孩子來(lái)找我們咨詢。我們注意到，青少年頻繁地來(lái)交談，因?yàn)槿缤乙呀?jīng)說(shuō)的那樣，他們就象找不到詞語(yǔ)來(lái)表達(dá)他們自己的嬰兒。
The psychoanalyst who does not fear silence will be able to help an adolescent to overcome a difficulty which he faces during this “time in-between”. But he must be able to withstand silence. If the analyst is a mirror, he is a one way mirror. In his encounter with the adolescent he has to take the road of a symbolic creation: he has to invent means of mediation; he has to sustain a project; and he has to cope well at a time of crisis. Appealing to us, the adolescent can find a support that will enable him to identify with his sexuated body, male or female.
不害怕沉默的分析師將能夠幫助一個(gè)青少年克服他在這一“中間時(shí)期”面臨的困難。但他必須能經(jīng)受沉默。如果分析師是一面鏡子，他就是一個(gè)單面鏡。在他同青少年的會(huì)見(jiàn)中他不得不走象征性創(chuàng)造的道路：他不得不發(fā)明中介的意義；他不得不支撐一個(gè)項(xiàng)目；而且他不得不在一個(gè)危機(jī)時(shí)刻應(yīng)對(duì)良好。當(dāng)向我們求助，青少年能夠找到一個(gè)支撐，使得他能認(rèn)同被性化的身體，男性或女性。
And, as far as parents are concerned, when will this “adolescence period” end ? In relation to this question they ask about their adolescent child, I would like to quote Fran?oise Dolto, who thinks that the crisis ends “(…) when their parents’ anxieties do not inhibit them anymore. When the young person can say&nbs, p;‘my parents are as they are; I will not change them and I will not try to change, , them; if they do not accept me as I am, all the worse for them, I will chuck them out”.
而且，就父母來(lái)說(shuō)，他們的問(wèn)題是，這一“青春期”何時(shí)會(huì)終止？對(duì)他們問(wèn)到的關(guān)于他們青少年孩子的問(wèn)題，我愿意引用Fran?oise Dolto的話，她認(rèn)為，“(…)當(dāng)父母的焦慮不再約束他們。當(dāng)年輕人能夠說(shuō)‘我的父母就是他們本來(lái)的樣子；我不會(huì)改變他們，不會(huì)盡力改變他們；假如他們不接受我, 本來(lái)的樣子，對(duì)他們而言反而更壞的是，我會(huì)開(kāi)除他們’”，這時(shí)危機(jī)就終止了。
