1. Adolescence is a stage of life, a “space between two times”, a period of transition which the subject can explore only after experiencing it. This period is a time when a girl or boy moves away from, indeed rejects, childhood and moves towards a new vague place, hard to get hold of. Here we will consider adolescence, not only in relation to our clinical work and as a period of life; we also need to talk about the psychical processes that take place during this time and relate them to a social and cultural framework. An examination of adolescence must place it in its familial and political context. The adolescent is at one with the social surrounding that shapes his/her subjectivity.
青春期是生命的一個(gè)階段，一個(gè)“在兩個(gè)時(shí)期之間的空間”，一個(gè)過渡時(shí)期，主體只有在經(jīng)歷這個(gè)時(shí)期之后才能探索這一過渡階段。這一階段是一個(gè)男孩或女孩真正拋棄童年并朝向一個(gè)新的模糊空間移動(dòng)的時(shí)期，很難去把握。這里我們不僅會(huì)在跟我們臨床工作的關(guān)系中考慮青春期，將它看成生活的一個(gè)時(shí)期；我們也需要論及在這一時(shí)期發(fā)生的心理過程，并將它們同社會(huì)和文化框架聯(lián)系起來。對(duì)青春期的考察必須將其放在家庭和政治背景之中。青少年是處在塑造其主體性的社會(huì)環(huán)境中。
2. Everything is possible during this time of life; the best as much as the worst. In his article “Some reflections on schoolboy psychology”, Freud emphasized that the fall of this first ideal figure, father, begins in adolescence “From his nursery the boy begins to cast his eyes upon the world outside. And he cannot fail now to make discoveries which undermine his original high opinion of his father”. The “worst” can contaminate the necessary mourning of this first ideal. I would like to quote a French psychoanalyst: “The mourning for the father corresponds, in adolescence, to the mourning of the omnipotence of mother during infancy.” Father’s symbolic murder is a necessary condition for the arrival of adolescence; the adolescent will remain at a difficult threshold if he cannot cross this pass. The task of mourning cannot be accomplished without reference to the Oedipus.
在生命的這一時(shí)期一切都有可能；好事和壞事一樣多的發(fā)生。弗洛伊德在他的文章“關(guān)于男學(xué)生心理學(xué)的一些反思”中，強(qiáng)調(diào)：父親這一最初理想人物的倒下開始于青春期：“男孩打從在育嬰室里就開始將目光投向外部世界”。最“壞”的象水一樣泛濫，對(duì)這一最初理想的必要哀悼就不能發(fā)生。我愿意引用法國精神分析師的話：“青春期對(duì)父親的哀悼，對(duì)應(yīng)于嬰兒期對(duì)母親全能的哀悼。”父親的象征性謀殺是青春期到來的一個(gè)必要條件；青少年假如不能跨越這一難關(guān)，他將會(huì)保持在一個(gè)困難處境。不提到俄狄浦斯，哀悼的任務(wù)不可能實(shí)現(xiàn)。
3. The adolescent questions his origins and his birth; in the search for his identity, he will interrogate the world around him. At the same time, he will be forced to choose and anticipate his involvement in life.
青少年對(duì)他的起源和出生質(zhì)疑；在對(duì)同一性的尋求中，他會(huì)質(zhì)問周圍的世界。與此同時(shí)，他會(huì)被迫選擇并預(yù)期生活中牽連的事物。
4. His parentage and his origins determine this process. Human beings do not emerge out of nothing, separate from past and present endeavours. In this adventure, parents themselves are frequently helpless. They are pushed to take stock of their own life. They do not know how to answer to the questions they are confronted with. They are teased in areas where old wounds are just waiting to be reopened. They are exposed to their own contradictions, robbed of the ideals of their youth. They are frequently cornered into defensive and even attacking strategies, as when we attack in self-defence. Many parents act and re-act as their own parents did, even if twenty years ago they swore never to be like them. This upheaval brought about by their child’s adolescence can also be an opportunity to revisit a past partially tucked away, to open again some doors. This enables their adolescent child to gain access to his own legacy.
他的出身和血統(tǒng)決定這一過程。人類不是無中生有地出現(xiàn)而脫離過去和現(xiàn)在的努力。在這一冒險(xiǎn)中，父母自身往往是無助的。他們被迫對(duì)他們自己的生活作出判斷。他們不知道如何回答他們面臨的問題。他們在舊傷口剛剛正等候著被重新打開的領(lǐng)域受到戲弄。他們接觸到他們自身的矛盾，被奪走他們青春時(shí)代的理想。他們頻繁陷入防御性甚至攻擊性的策略，如同我們用自身防御進(jìn)攻時(shí)那樣。許多父母的反應(yīng)和回應(yīng)如同他們自己的父母所做的一樣，即使在20年前他們發(fā)誓過從來也不會(huì)象他們。由他們孩子的青春期帶來的這一劇變也可能是一個(gè)重游部分隱藏起來的過去的機(jī)會(huì)，重又打開一些門。這使得他們的青少年孩子能獲得接近其自身傳統(tǒng)的機(jī)會(huì)。
5. In our clinical work, we found that juvenile amnesia is as evident as the infantile amnesia described by Freud. What was at stake during the parents’ own adolescence, in their relation with their own parents, has almost always been tucked away. The questions and impasses of the following generation lay bare these issues again, often unknowingly. At this moment of resurgence of their own adolescence and its conflicts, the parents must work at remembering and repositioning their own issues. They have to distinguish present issues (those belonging to their adolescent child) from past issues (their own), if they are going to be able to deal appropriately with their adolescent children’s disarray.
在我們的臨床工作中，我們發(fā)現(xiàn)青少年的記憶缺失同弗洛伊德描述的嬰幼兒記憶缺失一樣顯著。在父母自己的青春期期間，在他們與他們自己父母的關(guān)系中利害攸關(guān)的東西，幾乎總是被藏起來。下一代的問題和僵局將這些事情再次揭露，時(shí)常是不知不覺地。在他們自己的青春期及其沖突復(fù)活的這一時(shí)刻，父母必須在記憶并重新定位他們自身問題上做些工作。他們不得不區(qū)分現(xiàn)在的問題（那些屬于他們青少年孩子的）與過去的問題（他們自己的），如果他們打算能夠適當(dāng)應(yīng)對(duì)他們青少年孩子的混亂。
6. The adolescents’ attempt to achieve their own autonomy will unsettle even the most thoughtful and loving of parents. We cannot expect to find answers to these questions in formulas that disregard the parent-child relationship.
青少年獲得他們自身自主性的努力將會(huì)攪亂哪怕最體貼和慈愛的父母。我們不可能期望用忽視父母-孩子關(guān)系的公式去找到這些問題的答案。
7. There is no school that will teach parents how to sail through this stage in the life of their child; confronted with a malaise that cannot be prevented, their only alternative is “to cope”. We may well ask: “Why?” Because our own inherited issues limit our possibilities of acting (and reacting) consciously to what is happening around us.
沒有學(xué)校會(huì)教育父母如何在他們孩子的生命中順利通過這一階段；面臨一個(gè)不可能被預(yù)防的不適，他們唯一的選擇是“應(yīng)對(duì)”。我們會(huì)友善地問：“為什么？”因?yàn)槲覀冏陨沓惺艿膯栴}限制了我們對(duì)我們周圍正發(fā)生的事情作出有意識(shí)行動(dòng)（和反應(yīng)）的可能性。
8. How far have the parents gone in sorting out their own adolescence? Does the “adolescence crisis” in fact pertain to the parents? Some parents abandon their position as adults, only to find themselves – through their adolescent child – at the point where they remained in their own adolescence. They ask their children: “Are you going out? Do you have friends? Do you have a boyfriend/girlfriend? How is that going?” In fact, they unconsciously behave as if they could re-live vicariously experiences that they regret not to be able to live anymore.
父母在清理他們自己的青春期上走了多遠(yuǎn)？“青春期危機(jī)”實(shí)際上與父母有關(guān)嗎？一些父母拋棄他們作為成人的位置，只是借助他們青春期的孩子找到他們自己——就在他們在自己青春期停留的位置。他們問孩子：“你要出去嗎？你有朋友嗎？你有一個(gè)男朋友/女朋友？那是怎么發(fā)生的？”實(shí)際上，他們潛意識(shí)表現(xiàn)得仿佛他們能讓那些生動(dòng)體驗(yàn)復(fù)活，他們遺憾不再能有這些體驗(yàn)了。
9. The most painful experience for an adolescent is to witness his parents’ attempts to emulate his image and to compete with him. We observe a “clinginess” in their relation to the adolescent child, an attempt to reverse the aging process and to force back death by adopting a juvenile stance.
對(duì)一個(gè)青少年來說最痛苦的體驗(yàn)是，目擊父母試圖與他的形象競爭并和他競爭。我們觀察到在他們同青少年孩子關(guān)系中的“粘著”，一種倒轉(zhuǎn)老化過程并通過采取一個(gè)孩子氣的姿態(tài)來阻止死亡的努力。
10. In turn, this immature attitude brings its own consequences: frequently, grandparents witnessing the way in which their son or daughter bring up their adolescent grandchild will make comments such as: “why do you let him/her to push you around?” These comments bring back into action the adolescent that the mother or father once was: the parent reverts to being his or her parents own child. However, grandparents can contribute to alleviating extremely fraught moments in the relation between parent and child. They can help to put the tensions between them into perspective. The adolescent is really at the centre of what brings together and separates generations, as well as of what can be passed on.
反過來，這一不成熟的態(tài)度帶來其自身的后果：通常，目睹他們兒女撫養(yǎng)青少年孫子方式的祖父母會(huì)做一些這樣的評(píng)論：“你為什么讓他/她對(duì)你呼風(fēng)喚雨？”這些評(píng)論將父母一度成為的青少年帶回到行動(dòng)中：父母回復(fù)到成為其父母自己的孩子。然而，祖父母能有助于減輕父母和孩子之間關(guān)系中極度憂慮的時(shí)刻。他們可幫助將他們之間的張力放進(jìn)前景里面。青少年真正處在將幾代人帶到一起又加以分割的中心，也是能被傳遞下去的中心。
11. When the adolescent does not feel that he is in full possession of “his history”, he will plot his own stories. He knows how to stir up areas of conflict that remain unresolved in his parents’ life; he has a real ability to sense and reveal material that his parents do not feel like bringing up. He picks up on this reticence and goes about intensely interrogating and jolting his parents and the previous generation. He is known as “the upsetting one”; the more his parents consider him as insufferable, the more unbearable he becomes.
當(dāng)青少年覺得他沒有完全擁有“他的歷史”，他會(huì)策劃他自己的故事。他知道如何激起在他父母生活中仍未解決的沖突領(lǐng)域；他具有真實(shí)的能力感受和展現(xiàn)他的父母不想展示的材料。他注意到這一沉默并激烈地四處走動(dòng)，質(zhì)問并粗暴地突然干涉父母和前一個(gè)時(shí)代的人。他被稱為“令人心煩意亂的人”；他的父母越是認(rèn)為他不可忍受，他就變得越發(fā)不堪忍受。
12. If we want to “hold” this adolescent facing us, we have to start by remembering the adolescent that we once were.
如果我們想要“接受”我們面前的這一青少年，我們不得不通過記起我們一度成為的青少年開始。
13. When I started working with adolescents, I asked myself the question “How am I going to ‘hold’ them?” At present, my clinical work involves sessions with babies and toddlers (0-3 years old) during the morning and with adolescents during the afternoon of the same day. This has helped to realize that the questions that parents ask themselves about their babies are not that different from the questions which parents ask themselves about their adolescent children.
當(dāng)我開始同青少年的工作時(shí)，我問自己這一問題“我打算如何‘接受’他們？”現(xiàn)在，我的臨床工作涉及到上午同0-3歲嬰幼兒的談話，以及同一天下午對(duì)青少年的會(huì)談。這有助于認(rèn)識(shí)到，父母問他們自己關(guān)于他們嬰兒的問題和父母問他們自己關(guān)于他們青少年孩子的問題沒有什么不同。
14. Birth is a transformation which allows the transition from foetus to infant and its further adaptation to breathing and digesting. Adolescence is also a transformation: the adolescent is again as fragile as the newly born baby. He is extremely sensitive to the glances he draws from people around him and to what he hears said about himself. When a newly born arrives, the family will have many and varied comments about the baby: “He looks like this or that person! He has the nose of this person and the eyes of this other!”. In precisely the same way, during this second period of transformation, the adolescent is deeply affected by the comments he hears made by adults and his peers.
出生是一個(gè)轉(zhuǎn)化，容許從胎兒到嬰兒的過渡，以及到呼吸和消化的進(jìn)一步適應(yīng)。青春期也是一個(gè)轉(zhuǎn)化：青少年重又和新生兒一樣脆弱。他對(duì)于周圍人注視他的目光以及他所聽到的關(guān)于他自己的內(nèi)容極度敏感。當(dāng)一個(gè)新生兒降臨，家庭會(huì)有許多關(guān)于嬰兒的不同評(píng)論：“他長得象這個(gè)或那個(gè)人！他有這個(gè)人的鼻子和另一個(gè)人的眼睛！”準(zhǔn)確地用同樣的方式，在這第二個(gè)轉(zhuǎn)化階段，青少年深深地受到他所聽到的由成人和同伴所作的評(píng)論影響。
15. The young man or young woman revisits his/her early infancy very frequently, without being aware of it at all. Neither the adolescent, nor the people around him recognize this early stage: they do not remember the baby that he once was. But surely, behind the symptoms that now assume new form, there hides the little baby of long ago.
年輕人非常頻繁地重游他/她的嬰兒早期，一點(diǎn)都不用意識(shí)到這一點(diǎn)。青少年和他周圍的人們都不認(rèn)識(shí)這一早期階段：他們不記得昔日的那個(gè)嬰兒。但在如今采取新形式的癥狀背后，肯定隱藏著很久之前的那個(gè)小嬰兒。
16. Due to an insufficiently developed language, the one-year-old baby does not have words to express what he would like to say. Likewise, the adolescent that has just undergone puberty does not have the words to express the intensity of his life experiences (his new sexual desire, his romantic inclinations). He frequently has to resort to bursts of anger or sulkiness. This makes me think of a young patient that “butts in” the adults’ conversation. Her parents do not want her interfering in these exchanges. She has her own ideas, her personal opinions, but her father cannot bear her having different opinions to his own. As happened when he was a child, he does not want to even consider the possibility that she could already have her own voice. This young girl thinks that she does not have the right to think: “My father does not ever want to be wrong” she says, and retreats to sulking, tears and depression.
由于發(fā)展不充分的語言，1歲的嬰兒沒有詞語來表達(dá)他想要說的。同樣，剛剛經(jīng)歷身體發(fā)育的青少年也沒有詞語表達(dá)他生活體驗(yàn)的強(qiáng)度（他嶄新的性欲，他的浪漫傾向）。他常常不得不訴諸于憤怒的爆發(fā)或慍怒。這使我想起一個(gè)在成年人談話中打岔的年輕病人。他的父母不想要她干涉這些交流。她有她自己的觀點(diǎn)，她自己的意見，但她父親不能忍受她有著與他自己不同的觀點(diǎn)。當(dāng)這一切發(fā)生在她是個(gè)孩子時(shí)，他甚至不想考慮這一可能：她已經(jīng)有了她自己的聲音。這個(gè)小女孩認(rèn)為她沒有權(quán)利思考：“我父親從不想要出錯(cuò)?！彼f，且又退回到生氣，流淚和抑郁。
17. The young child can turn to his parents and, particularly, to his/her mother. In contrast, the adolescent is continuously trying to get rid of their presence. He wants to distance himself, just like the one-year-old toddler (around the age when he learns to walk) that does not have such an immediate need of its parents. But the adolescent feels torn; on the one side, he has the parents from which he wants to grow away, and on the other, he has the idealised parents, those he saw as reliable, confident, able to deal with any situation when he was a young child. Being an adolescent entails differentiating between himself and his parents, working through the “de-idealization” of his parents, who then become “ordinary mortals”. On the other hand, the parents must also work through a process of “de-idealization” of “their child”, that child they had dreamed of, the child on which they had projected their narcissistic image, the child whom they expected to succeed and who they were never going to loose. The difficulty for the child centres on finding the right distance: proximity is still necessary, but it becomes unbearable when it is too narrow. What the adolescent seems to want is something “not too near, but not too far”. If the parents accept this necessary distance, the young person will be able to find his own desire.
年幼的孩子可能向父母，尤其是向母親求助。相反，青少年持續(xù)不斷地設(shè)法擺脫父母的存在。他想疏遠(yuǎn)自己，就像1歲剛學(xué)走路的孩子沒有這樣一個(gè)對(duì)父母的即刻需要。但青少年感到不安和折磨；一方面他想與父母疏遠(yuǎn)，另一方面他有著理想化的父母，他認(rèn)為他們可靠，信任，能應(yīng)對(duì)他年幼時(shí)的任何情境。成為一個(gè)青少年需要區(qū)分他自己和父母，修通對(duì)父母的“去理想化”，然后父母成為“普通的凡人”。另一方面，父母也必須修通對(duì)“他們的孩子”“去理想化”的過程，那個(gè)他們曾夢想過的孩子，他們曾將自己的自戀意象投射到孩子那里，他們期望孩子成功而且從來沒有打算將他們放開。對(duì)孩子來說，苦難以找到適當(dāng)距離為中心：接近仍有必要，但當(dāng)太狹窄時(shí)接近變得不堪忍受。青少年似乎想要的是某個(gè)“不太近也不太遠(yuǎn)”的東西。假如父母接受這一必要的距離，年輕人將能夠找到他自己的欲望。
18. The ability of letting the adolescent “take distance” is linked to the trust that the parent grants him. In turn, this trust is commensurate to the trust accorded the parent in his own adolescence. Some adults are not able to acknowledge their child as a subject in his own right. Parting with this “l(fā)ove object” (reification of the child) is painful to them, whilst other adults are perfectly able to explore their own issues.
讓青少年“采取距離”的能力同父母授予他的信任相聯(lián)系。反過來，這一信任相當(dāng)于父母在其自己的青春期被給予的信任。一些成年人不能將他們的孩子認(rèn)可為一個(gè)有自身權(quán)利的主體。同這一“愛的客體”（孩子的物化）分開對(duì)他們來說很痛苦，而其他成年人能夠極好地探索他們自身的問題。
19. The adolescent has a difficult task: he must assume a different stance than the one he had as a child. In this sense, adolescence appears to be a passing away of himself, the death of his existence as a child. The adolescent experiences the loss of the child-king he thought he was, of the omnipotent child. As we mentioned before, he is also losing the idealized parents of the Oedipal fantasies.
青少年有一個(gè)困難的任務(wù)：他必須采取一個(gè)不同于他作為孩子所具有的姿態(tài)。 在這一意義上，青春期似乎是對(duì)他自身的跨越，他作為一個(gè)孩子存在的死亡。青少年體驗(yàn)到孩子王的喪失，他曾認(rèn)為自己是孩子王，無所不能的孩子。如同我們之前所提到的，他也在失去俄底浦斯幻想的理想化父母。
20. According to the French psychoanalyst Fran?oise Dolto “(with) the emergence of puberty, the subject returns to the level of structuring he had before the Oedipal crisis”. Adolescence is the disappointment of the Oedipal promise.
根據(jù)法國精神分析家Fran?oise Dolto所說，“隨著身體發(fā)育的出現(xiàn)，主體回到他在俄狄浦斯危機(jī)之前的結(jié)構(gòu)水平”。青春期是對(duì)俄狄浦斯誓言的失望。
21. Adolescence is a new birth. This might appear contradictory or even disturbing. In our clinical work we sometimes see young people who cannot clear the hurdle of adolescence without contemplating ideas of death. The adolescent needs to give up relating as a child and he fantasize, the death of this type of relationship as&am, p;nb, sp;a suicide. The adolescent needs somebody to talk to, somebody with whom he can bring up the question of death, somebody who is not anxious to talk about it. Among young people who actually act on their suicidal thoughts, most cases are attempts rather than successful suicides. These attempts , show that at the forefront we do not find a desire to die, but an attempt to express the provisional impossibility of existing, a way of toying with death in order to give sense and value to their life. Medicating an adolescent so as to inhibit his thoughts about suicide is over-dramatizing his intention, as if&, nbsp;the prescriber feared being the accomplice of the youth’s eventual suicide. Sometimes parents do not even want to talk about “death” or “suicide”; they fear that the mere mention of these words could act as an incitement to action.
青春期是一個(gè)新的誕生。這可能看起來矛盾甚或令人不安。在我們的臨床工作中我們有時(shí)看到年輕人不仔細(xì)思考死亡的概念就不能清除青春期的障礙。青少年需要放棄作為一個(gè)孩子發(fā)生的關(guān)系，而且他將這類關(guān)系的死亡幻想為自殺。青少年需要某個(gè)人交談，某個(gè)同他在一起能夠提到死亡問題的人，某個(gè)談?wù)撍劳鰰r(shí)并不焦慮的人。在真正實(shí)施自殺想法的年輕人中，許多個(gè)案只是嘗試而不是成功的自殺。這些嘗試表明，我們在這之前沒有發(fā)現(xiàn)一個(gè)死的欲望，而是表達(dá)存在的暫時(shí)性不可能的一個(gè)嘗試，一種為了給予生命的意義和價(jià)值而玩弄死亡的方式。用藥物治療青少年以便抑制他有關(guān)自殺的想法，這是對(duì)他意圖的過于戲劇化，仿佛開藥者害怕成為年輕人最終自殺的幫兇。有時(shí)父母甚至不想談?wù)摗八劳觥被颉白詺ⅰ?；他們害怕僅僅只是提到這些詞語就可能促使自殺行動(dòng)的出現(xiàn)。
22. The difficulty with adopting a different stance than the one he had as a child rests, firstly, in the task of mourning for his childhood and of transformation of his Oedipal fantasies and, secondly, in the fear that his parents will regard this evolution as unacceptable. Accordingly, he will try to protect them or, conversely, he will refuse to give them that satisfaction.
采取一個(gè)不同于他作為一個(gè)孩子時(shí)的姿態(tài)，其困難首先在于，對(duì)童年的哀悼和其俄狄浦斯幻想進(jìn)行轉(zhuǎn)化的任務(wù)，其次在于這一恐懼：父母認(rèn)為這一演變是不可接受的。因此，他會(huì)盡力保護(hù)他們，或者相反，他會(huì)拒絕給父母那一滿足。
23. For example, school life is frequently indicative of this dynamic. An excellent student who would normally fulfill all the expectations of his parents can go through a period where he sidesteps his dedication to school life completely in order to express his desire to separate, to take a certain distance, to distinguish himself from them. This is a form of behaviour akin to opposition, an attempt at differentiation.
例如，學(xué)校生活時(shí)常表明這一動(dòng)力學(xué)。一個(gè)正常滿足父母所有期待的學(xué)生可能經(jīng)歷這樣一個(gè)時(shí)期，在那里他完全躲開對(duì)學(xué)校生活的專心，是為了表達(dá)他想分離、采用一定的距離、將自己和他們加以區(qū)分的欲望。這是一個(gè)類似于對(duì)抗的行為形式，一種在分化上的嘗試。
24. When this “school symptom” appears in my clinical work, I frequently ask the parents “to try to remember” what they were like at that age. Often enough, after “forgetting” their own time, it happens that either mother or father, and sometimes both parents, realize that they also had difficulties at school. Failing to recognize their own anguish, and not talking about it, intensifies their adolescent child’s symptoms.
當(dāng)這一“學(xué)校癥狀”出現(xiàn)在我的臨床工作中，我時(shí)常要求父母“盡量記起”他們在那個(gè)年齡的樣子。往往不夠的是，在“忘記”他們自己的時(shí)間之后，不是母親就是父親，有時(shí)父母雙方都認(rèn)識(shí)到他們也有學(xué)業(yè)的困難。不能辨認(rèn)出他們自身的苦惱，也不談?wù)撍?，這強(qiáng)化了他們青春期孩子的癥狀。
25. Thus, “growing up” consists in the imaginary “being the death of” the preceding generation. Moreover, the word adolescence comes from the Latin “adolescere”, which means “to grow up”, “to increase in size”, “to develop”.
這樣，“成長”存在于想象中前代人的“正在死亡”中。而且，青春期adolescence這個(gè)詞來源于拉丁文“adolescere”，意味著“成長”，“個(gè)子長高”，“發(fā)展”。
26. Sometimes the adolescent would prefer to remain a child, because he is afraid of abandoning his parents. For instance, in the cases of anorexia nervosa, young girls, in spite of their age, do not menstruate. They keep the body of a young girl to protect themselves against a body inhabited by unacceptable and dangerous desires. The physiological and morphological changes proper to puberty such as breast enlargement, menstruation, increase in height and in weight, transform this body into a threat. At the same time, the “anorexic” girl protects the image of her parents from the ageing process. At same time, they are “nourished” and comforted by the compliments addressed to their children.
有時(shí)候青少年會(huì)情愿仍然是一個(gè)孩子，因?yàn)樗ε聮仐壐改?。例如，在厭食性神?jīng)癥的案例中，小女孩哪怕到了該來月經(jīng)的年齡也沒有月經(jīng)。她們保持住一個(gè)小女孩的身體，讓她們自己防御一個(gè)被不可接受和危險(xiǎn)欲望所抑制的身體。適用于青春期的生理學(xué)和形態(tài)學(xué)變化，諸如乳房增大，月經(jīng)，體重和身高增加，將這一身體轉(zhuǎn)化成一個(gè)威脅。與此同時(shí)，“厭食癥”女孩保護(hù)父母的形象不至于加劇老化的過程，同時(shí)父母通過他們對(duì)孩子表達(dá)的贊美而受到“滋養(yǎng)”和安慰。
27. Thus, the situations of school failure, sickness, and depression with suicidal tendencies reveal more often than not an anxiety to protect the parent from his/her own fears, anguishes and pathologies.
這樣，學(xué)業(yè)失敗的情境，具有自殺傾向的疾病和抑郁出現(xiàn)多半是一個(gè)焦慮，保護(hù)父母免于其自身的恐懼、痛苦和病理學(xué)。
28. In my clinical work with depressed adolescents I notice that sometimes their depression is a substitute for the depression of the parent they are protecting. Having a depressed adolescent offers the parents an opportunity to dedicate themselves to the care of their child’s depression and to show a more gratifying image of themselves. So much so, that frequently the improvement in the child’s depression triggers the presentation of the parent’s depression. Frequently, when the parents are treated, the adolescents can allow themselves to heal.
在我對(duì)抑郁青少年的臨床工作中，我注意到他們的抑郁有時(shí)是對(duì)他們正保護(hù)著的父母抑郁的一個(gè)替代。有一個(gè)抑郁的青少年，給父母提供一個(gè)機(jī)會(huì)，讓他們自己致力于對(duì)孩子抑郁的照顧，并表現(xiàn)他們自身一個(gè)更令人滿意的形象。以至于孩子抑郁的改善常常觸發(fā)父母抑郁的出現(xiàn)。通常當(dāng)父母得到治療，青少年就能容許他們自己治愈。
29. Adolescence is also an age when questions about sexual identity arise. Who am I? A man? A woman? The body goes through physiological changes and the adolescent becomes potentially able to reproduce. With this transformation of the child’s body into an adult sexual body, the points of reference of the unconscious image of the body and of the body scheme – basic to the narcissist identity formed at the mirror stage – must be reassessed within the new endeavours associated with genital sexuality.
青春期也是一個(gè)關(guān)于性別認(rèn)同的問題產(chǎn)生的年齡。我是誰？男人？女人？男孩經(jīng)受生理學(xué)的改變，青少年具有潛在的生殖能力。隨著這一從兒童身體到成人有性身體的轉(zhuǎn)化，對(duì)身體和身體結(jié)構(gòu)潛意識(shí)意象的參考標(biāo)準(zhǔn)——鏡像階段形成的自戀性認(rèn)同基礎(chǔ)——必須在與生殖性欲相關(guān)聯(lián)的新的努力內(nèi)部得以重新評(píng)估。
30. In his text of 1949 entitled “The mirror stage as formative of the function of the I as revealed in psychoanalytic experience”, Jacques Lacan shows that the image is the unifying agent in the shaping of the desiring subject. The presence of the primordial Other (in this case, the mother) is fundamental to this moment. Lacan shows that, at the moment when the baby, in his mother’s arms, recognizes himself in the mirror, he turns around to gaze at the reflected environment and displays his jubilation. This jouissance has its origin in the external nature of the unity that the child perceives. ”The child finds, in the discourse (speech, communication) of the Other and from the exteriority, a unity that his body cannot master”. Mother gives him an answer by naming him: “That is you, there”, referring to his body and not to the reflection of this body in the mirror: The Other – usually the child’s mother – is called to be a symbolic guarantor and what is asked of her is this guarantee of recognition.
雅克·拉康在他1949年題為“鏡像階段猶如‘我’的功能之形成即是在精神分析經(jīng)驗(yàn)中所揭示的那個(gè)功能”的論文中，說明意象是在欲望主體形成中的統(tǒng)一機(jī)構(gòu)。對(duì)這一刻而言，最初的他者（在這一情況下是母親）的存在十分重要。拉康表明，當(dāng)嬰兒在母親胳臂里認(rèn)出鏡子里面的他自己，這一刻他轉(zhuǎn)過身注視被照出的環(huán)境并表現(xiàn)出他的歡騰。這一歡愉在兒童感知到的外部整體自然中有其由來?！昂⒆釉谂c他者的交談（演講，交流）中從外部發(fā)現(xiàn)一個(gè)他的身體所不能把握的整體”。母親通過對(duì)他命名給他一個(gè)答案：“那是你，在那兒”，指著他的身體而不是這個(gè)身體在鏡子中的反射：他者——通常是孩子的母親——被稱呼以成為一個(gè)象征擔(dān)保人，關(guān)于她所被問到的是對(duì)認(rèn)識(shí)的這一保證。
31. However, during adolescence, this Other is emptied of the figures that have guaranteed the child’s sense of his existence (parents, relatives). Friends and the group are now a haven set against this void.
然而，在青春期期間，這一他者被倒空了曾經(jīng)保證兒童存在感的形象（父母，親戚）。朋友和團(tuán)體如今是針對(duì)這一空白的避難所集合。
32. We can say that adolescence is a time when a new relationship to the body, to others, to sexuality and to death is established. In his article about “the transformations of puberty” (in “Three Essays on Sexuality”), Freud indicates that, I quote: “ the finding of an object is in fact a refinding of it”. The construction of the adolescent I – just like the construction of the child’s I – is inseparable from the question of the relation of the subject to objects. The first infantile objects (paternal, maternal or fraternal love objects) will be, in adolescence, objects proposed by the social reality. Those infantile love objects have now been lost. Faced with this loss, the adolescent will need to find them again, will need to reconstruct an object, he will need to find it “again”.
我們可以說，青春期是一個(gè)時(shí)期，這時(shí)對(duì)身體，對(duì)他者，對(duì)性欲和對(duì)死亡的一個(gè)新的關(guān)系建立起來。弗洛伊德在他關(guān)于“身體發(fā)育的轉(zhuǎn)化”（在“性學(xué)三論”中）一文中指出：“對(duì)客體的發(fā)現(xiàn)實(shí)際是對(duì)它的重新發(fā)現(xiàn)”。青少年我的結(jié)構(gòu)——正如兒童我的結(jié)構(gòu)一樣——同主體與客體關(guān)系的問題形影不離。嬰兒的第一個(gè)客體（父親般的，母親般的或兄弟般的愛的客體）在青春期會(huì)成為由社會(huì)現(xiàn)實(shí)所提倡的客體。那些嬰兒期愛的客體如今失去了。面臨這一喪失，青少年會(huì)需要再次找到它們，將需要重新構(gòu)建一個(gè)客體，他會(huì)需要“再度”找到它。
33. In our modern societies, “consumer objects” – and we know how particularly fond of them adolescents are – are among the most important signs of the value of an individual. Everything seems to point towards giving an exorbitant value to appearance – the “l(fā)ook”. We see this very clearly in the instance of clothes. We must understand that clothes have become an affirmation of the I.
在我們現(xiàn)代社會(huì)中，“消費(fèi)客體”——我們知道青少年尤其多么鐘愛它們——屬于一個(gè)個(gè)體價(jià)值最重要的標(biāo)志。一切似乎指向給予外觀——“外表”一個(gè)過高的意義。我們在衣服的例子中非常清晰地看到這一點(diǎn)。我們必須理解衣服已經(jīng)成為對(duì)“我”的一個(gè)肯定。
34. One of my patients comes to mind. This is a young female, 14 years old, who arrived at my office looking like a “Goth” (black clothes, black nails, piercing, black makeup, etc). I noticed that she observed me closely; she wanted to read on my face the effect she had had on me. I remained impassive and she talked about the way in which her peers look at her. She draws the attention of her peers by way of rejection. She hopes to re-create a more individual “l(fā)ook”, looking forward to the gaze from the Other. “This is a style” she tells me; “I know that people look at me. I take a long time in the morning to get dressed. It is vital that I achieve a spotless image”.
我想起我的一個(gè)病人。這是個(gè)年輕的女性，14歲，她來到我的辦公室，看起來像一個(gè)“哥特人”（黑衣服，黑指甲，耳朵穿洞，黑粉底，等等）。我注意到她很仔細(xì)地觀察我；她想要在我臉上讀到她對(duì)我的影響。我保持無動(dòng)于衷，她談?wù)撈鹚耐榭此姆绞?。她通過拒絕引起同伴注意。她希望重塑一個(gè)更個(gè)體化的“樣子”期待來自他者的注視。“這是一個(gè)風(fēng)格?！彼嬖V我，“我知道人們看著我。我在早上花很長時(shí)間穿好衣服。我獲得一個(gè)純潔無暇的形象，這至關(guān)重要?！?/span>
（待續(xù)）