精神分析の価値観

オーデン（1952）の追悼詩の中で、彼はこう書きました：「フロイトはもはや一個人ではなく、意見の気候全体となった」。本書の焦点はほぼ完全に臨床的なものですが、精神分析の道徳的および文化的意義も認識することが重要です。フロイト（1930）は社会を、イドに対する自我と似たような、原始的なエロティシズムと攻撃性の海の上に成り立つ薄い文明の外皮と見なしました。破壊性に直面した際のバランスと勇気の提唱—彼の「悲劇的ビジョン」（Schafer, 1976）—と、より低級な衝動を文化的達成へと昇華させる力に対する彼の信念は、フロイトを科学者であると同時に道徳家でもあるものにしています（Reiff, 1959）。

フロイトの文化的・道徳的批判は、現代の精神分析家の関心の中に見出されます。その多くは精神分析的ビジョンの曖昧さを強調しており、それは批判する社会そのものを暴露すると同時に、ある程度正当化し、治療的に強化するものです（Barratt, 2019; Frosh, 1997）。この曖昧さはフェミニスト精神分析の中でも明らかであり、フロイトの男根中心主義に対する敵意から、精神分析がジェンダーの発達を理解するのにどのように役立つか、両性具有の概念が家父長制の文化的相対主義をどのように示唆するか、そして精神分析がセラピーとして、必ずしも男性の価値観やビジョンに従う圧力を生み出すのではなく、女性が真の自己を見つけるのをどのように助けることができるかという認識へと移行しました（Benjamin, 1988; Irigaray, 2012）。ラカン（1964）でさえ、父性的法則が避けられないという主張をしながらも、疎外された自己が言説の発見を通じて見出される方法を示しています—成功した精神分析の重要な側面は、自分自身の声を見つけ、それと共に強化された自己意識を得ることです。

クライン派の文化批評家（Young, 1994）は、投影、分裂、倒錯的破壊性、憎悪、性的暴力といった精神病的プロセスが、家庭や政治生活の表面からそう遠くないところに潜んでいることを強調しています。精神分析の道徳的立場には、社会的・政治的議論の中心となるいくつかの関心事が含まれています（Morgan, 2019）。第一に、真実に対する最優先の評価、つまり目をそらすのではなく（Steiner, 1993）、どんなに痛みを伴うとしても現実に向き合う必要性があります。これは、悪が愛によって追い出されるという単純な解決策に対する懐疑論につながります—両者のバランスがより現実的な可能性です。第二に、精神分析は家族による養育と良い社会の探求を結びつけます：「遊ぶ権利」は精神分析的政治綱領に必ず登場するでしょう。第三に、精神分析は自律性を欠乏からの自由とは独立した、それ自体が価値あるものとして評価します—この見解はリベラルな伝統の中心にあるものです—そして自律性の揺りかごが感受性の高い子育てであることを示し、それがない場合は、運が良ければ精神分析によって是正できることを実証します（Holmes & Lindley 1994）。

このような多様なアイデアは、精神分析のメタ心理学的上部構造から生まれています。しかし、精神分析が神話や願望以上のものに基づくべきであるならば、それは臨床理論と実践の堅固な基盤—その解説が本書の論理的根拠と目的を形成するもの—の上に成り立たなければなりません。

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