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我的傷口先於我存在？從創傷的精神分析術到倫理現象學作為本土心理治療的轉化
The Wound May be Given without Embodiment: Understanding the Indigenous Transformation of Psychological Healing from the Phenomenology and Psychoanalysis Perspectives
摘要
本文首先從弗洛伊德提出來的定言令式：「它在哪裡，我亦應當跟隨」出發，顯示心理治療的知識本質不僅僅只是面對受創傷口時的一種客觀考察，而是必須同時具有某種示範意義的一種倫理關係建造之實踐行動。本文認為，心理治療的理論與實踐，就是彰顯這種倫理慾望的要求。 其次，本文經過台灣「九二一」震災創傷的三重構面討論整理後，指出了一種「前心理治療學」給出的「傷口先於存在」的失親悲悼體驗，也是一種倫理的召喚。從創傷概念的已知認識論位移，不以PTSD或PTG作為理解創傷的唯一入口。從而以「非知」態度，還原創傷作為真實界的一種能指，進而接應「我」與「它」在精神分析的治療關係上是一種「應當」的跟隨關係，而不是以症狀轉移或消除的慾望狀態所形成的跟隨關係之意涵。 而後，從精神分析過渡到生活世界，本文提出三組文化心理的傷口倫理學概念：(1)從裂解到切近；(2)從無意識到意向弧；(3)從欠缺到存有。人性傷口性的回應，不只是在知識論的層次，還要從實踐之知體驗，也就是回到慾望倫理學。 由此，本文透過震災創傷傷口性的「它」與「我」的倫理與慾望辯證關係的引動，顯示創傷心理治療知識的本質其實是包含著一種倫理上的要求。我們以為，也許唯有轉向真實界，面對慾望倫理學，才有可能開創出創傷心理治療學的另一種路徑。
並列摘要
This article first proposed from Sigmund Freud's claim 'Where id was, there shall ego be.' is aimed to demonstrate the psychological healing is not the objective observation of the mental content but the creative action through the ethical relationship. Facing the given wound is one kind of the requests to the deepest ethics of desires, which are revealed through practicing the ethical act of the psychological healing. Next, 921 earthquake is taken as an example to reconstruct the mourning experiences of the bereaved for the deceased. It is the prepsychotherapy that resonates with the mourning experiences as the summons of the ethical healing. Through the epistemology displaces, we understand the traumatic wounds from the Real of psychoanalysis rather than the posttraumatic stress disorder (PTSD) and posttraumatic growth (PTG) viewpoints. After the non- known as the knowledge, we indicate the therapeutic factors are not the elimination of the symptoms but the Real as the signifier to follow shall relationship between the 'id' and 'ego'. Then, we put forward three cultural-psychological concepts, namely; 'from the aporias towards proximity', 'from the unconscious towards intentional arc' and 'from the lack towards the being' to understand the ethics of the desires in the further way. Finally, we think that the essentials of the psychological healing are the demand of the ethical relationships. Through the dialectical relationship between the 'id' and 'ego', the ethics of the desires are discussed. Indeed, trauma is a repeated suffering of the event, but it is also a continual leaving of its site. It is a challenge to our very comprehension of what constitutes pathology about the life trauma and its belated effects to the value beliefs.