Pseudohomosexuality 伪同性恋 An attempt to put the homosexual question into perspective has been made by Ovesey in his formulation of the concept of pseudohomosexuality(Ovesey,1954,1955a,1955b). He maintains that what often passes for homosexual anxieties can be broken down into three separate motivational components, namely, the sexual component,a dependency component, and a power component. Only the sexual component seeks homosexual gratification and generates homosexual anxiety. The dependency and power components seek nonsexual goals, although they may make use of the genital organs to achieve them. These later components are pseudohomosexual ones in that the anxiety associated with their operation may be misinterpreted by the patient as true homosexual anxiety. Ovesey在他的“伪同性恋”概念的论述中，曾尝试将同性恋问题纳入视野(Ovesey,1954,1955a,1955b)。他主张，通常被认为是同性恋焦虑的东西可以分为三个独立的动机成分，即性因素、依赖性因素和权力因素。只有性的部分寻求同性恋的满足并产生同性恋的焦虑。依赖性和权力成分寻求非性目标，尽管他们可能会利用生殖器官来实现这些目标。这些后期的成分是伪同性恋，因为与他们的运作相关的焦虑可能被病人误解为真正的同性恋焦虑。 The pseudohomosexual conflict can develop in men who fail to meet the standards of society for masculine performance. The failure is related to inhibitions of assertion which originated in power struggles between the growing child and his parents or siblings. The struggles are perceived unconsciously in terms of symbolic murder, in which each of the adversaries seeks to kill the other. Aggressive moves on the part of the child carry the risk of lethal retaliation, and inhibition of aggression is the logical outcome. The equation of failure with castration, feminine inadequacy, and homosexuality underlies the pseudohomosexual conflict. The weaker male is forced to submit to castration by the stronger and thus is forced to submit to him as a woman. The patient tries to overcome the inadequacy by a compensatory show of strength, but this is doomed to failure because of the overwhelming conviction of inadequacy. The resort to a dependent stance through seeking magical protection of the omnipotent father-substitute fares little better. The dependent pseudohomosexual male tries to repair his castration through a magical fantasy of oral or anal incorporation of the stronger man's penis. Not only is he disappointed in his failure to attain the other's strength, but his position is interpreted as homosexual in motivation, so that the pseudohomosexual anxiety is intensified. 伪同性恋冲突会在那些没有达到社会对男性行为标准的男性中发展。这种失败与主张被抑制有关，它起源于成长中的孩子与父母或兄弟姐妹之间的权力斗争。这种斗争被无意识地理解为象征性的谋杀，即每一个对手都试图杀死对方。孩子的攻击性行为有可能招致致命的报复，抑制攻击性是合乎逻辑的结果。失败等于阉割、女性不足和同性恋，这是伪同性恋冲突的基础。较弱的男性被迫服从于较强者的阉割，因此被迫作为一个女人服从于他。患者试图通过一种补偿性的力量展示来克服这种不足，但这是注定要失败的，因为对于自己不胜任的压倒性的确信。通过寻求全能的父亲的神奇保护而诉诸于一种依赖的姿态，结果也好不到哪里去。依赖的伪同性恋男性试图通过一个神奇的幻想(通过口腔或肛门结合更强的男人的阴茎)来修复他的阉割。他不仅对自己没有获得对方的力量感到失望，而且在动机上把自己的立场解读为同性恋，从而加剧了伪同性恋的焦虑。 The pseudohomosexual conflict can be integrated on either a psychotic or neurotic level, but its psychotic integration is characteristically found in paranoia with or without the concomitant presence of true latent homosexuality. In this view the homosexual motivation becomes a special case which is neither a constant nor exclusive feature of paranoia. Ovesey feels that the power motivation as an elaboration of aggressive impulses, even without the elaboration of pseudohomosexual anxiety, is the constant feature in paranoid phenomena. Pseudohomosexual motivations occur with far greater frequency in paranoia than do the purely homosexual. The delusional forms of paranoia can thus be seen as attempts to deny and compensate for the pseudohomosexual conviction of inadequacy and weakness, and provide an adaptive channel for the recapturing of a measure of self-esteem and a sense of adequacy(Ovesey,1955b). 伪同性恋冲突可以在精神病或神经症的层面上整合，但其精神病整合的特征是在偏执症中出现或不出现真正潜伏的同性恋。在这种观点下，同性恋动机成为了一个特例，它既不是偏执症的一贯特征，也不是偏执症独有的特征。Ovesey认为，权力动机是对攻击性冲动的阐述，即使没有对伪同性恋焦虑的阐述，也是偏执现象的一个不变的特征。在偏执症中，伪同性恋动机比纯粹的同性恋动机出现的频率要高得多。因此，偏执症的妄想形式可以被视为试图否认和弥补对不足和弱点的伪同性恋信念，并为重新获得自尊和胜任感提供一个适应性的渠道(Ovesey,1955b)。 In the light of these studies,it seems more viable to try to understand the paranoid dynamics as related to underlying developmental patterns which may share a common background or foundation with homosexual syndromes. Recent studies of homosexuality converge on a constellation of factors including a dominant, close-binding, and intimate mother; poor relationship ith the family[ith或为笔误，可能应为in];a position as youngest member or "baby" of the family;a childhood image of weakness, poor health, timorousness, vulnerability; along with early homosexual exposure and experience. As van den Aardweg(1972) has suggested, homosexuality seems best correlated with a self-image of one who is "inferior-pitiable." 根据这些研究，似乎更可行的做法是试图了解与潜在的发展模式相关的偏执动力学，这些模式可能与同性恋综合症有共同的背景或基础。最近对同性恋的研究集中在一系列因素上，包括一个占主导地位的、紧密结合的、亲密的母亲;家庭关系不好;作为家庭中最年轻的成员或“婴儿”的地位;童年时的软弱、健康不良、胆小、脆弱的形象;伴随着早期的同性恋暴露和经历。正如van den Aardweg(1972)所指出的那样，同性恋似乎与一个人的自我形象联系最为紧密，而这个人的自我形象是“卑微的，可怜的”。 The homosexual develops in his childhood a self-image of the weakling—an image which creates self-pity and elicits pity from others. This self-directed attitude may be repressed and thus become unconscious—persisting throughout life in the form of an internal self-pitying child who lives within the adult personality. Thus happiness becomes a role to be sought and never found—and success and satisfaction must be strongly resisted. We shall have occasion to document such self-attitudes in the genesis of paranoid ideation. 同性恋者在他的童年时期形成了一个弱者的自我形象——一个产生自怜并引起他人怜悯的形象。这种自我导向的态度可能会被压抑，从而变得无意识——以一种生活在成人人格中的内在自怜儿童的形式贯穿一生。因此，幸福成为一种需要追求却永远找不到的角色——成功和满足必须坚决抵制。我们将有机会在偏执思维的起源中记录这种自我态度。 Perhaps the congruence between paranoid and homosexual processes can be seen most clearly in terms of the formation of a negative identity(Gonen,1971). In the development of both the paranoid and the homosexual, the normal process of identity formation through the mutual and reciprocal interaction between the ego and social organization and processes is disrupted. The negative identity develops as a form of protest and negation of a set of established rules, standards, and values which are formed by society and enforced by authority figures. The difficulty of maintaining a negative identity in the face of social organizations, regulations, and institutions which suppress the behaviors and norms congruent with the negative identity leads such individuals to frequently develop rigid ideologies as a means of sustaining the negative identity. The strong rebellion and opposition also involve significant elements of self-negation and self-denial, so that there is a determinant tendency to cling to totalistic ideologies resulting in considerable rigidity and negative conformity. Such a pattern can be identified both in homosexual subjects and in the operation of the paranoid process. In both cases the formation and sustaining of a negative identity can be seen to be based on the pseudohomosexual anxiety and the conviction of vulnerability and powerlessness which Ovesey(1955a, 1955b) has described. 也许在偏执和同性恋过程之间的一致性可以从消极身份的形成中得到最清晰的体现(Gonen,1971)。在偏执和同性恋的发展过程中，自我与社会组织和过程的相互作用而形成身份的正常过程被打乱。消极的身份发展成为一种对一套既定规则、标准和价值的抗议和否定，这些规则、标准和价值是由社会形成并由权威人士执行的。社会组织、法规和制度，压制与消极身份一致的行为和规范，面对它们，个体难以保持消极身份，往往形成僵化的意识形态，以维持消极身份。强烈的反抗和反对还涉及自我否定的重要因素，因此有一种坚持极权主义意识形态的决定性倾向，导致相当大的僵化和消极的一致。这种模式可以在同性恋者和偏执过程的运作中识别出来。在这两种情况下，消极身份的形成和维持都是基于假同性恋焦虑和Ovesey(1955a, 1955b)所描述的对自己脆弱和无力的确信。