分析师临在（analytic “presencing” / being there）
类型: concept
创建时间: 2026-08-29
最后更新: 2026-08-29
主来源: eshel-withness
摘要
分析师临在（analytic “presencing”） 是奥芙拉·埃谢尔（Ofra Eshel）理论的概念起点：分析师深度接受自己成为治疗过程中一个嵌入的、基本的、支撑性的运作性在场，从而从内部去经验、承受、加工并逐渐转化病理性自体—客体关系与防御的重复循环。它不是一个可被拆解的技术项，而是一种高于调谐、抱持、涵容等单项功能的经验质素。
这一概念最初针对重度见诸行动、行动化于内与活现提出——这类行动情境的命运，取决于分析师是否愿意并有能力把自己交付出去、留在那里、与之共处。由此，临在被界定为相互贯通的关联而非互动的关系，关注分析经验的存在论质素而非认识论与诠释性质素。
临在的激进性在于三处划界：它不同于共情（替代性内省，保留观察者的位置），不同于见证（见证适用于两个主体性之间的互动），也高于涵容。
一、核心定义：嵌入的、基本的、支撑性的运作性在场
这是全文对「临在」给出的正式定义，也是本页所有论断的锚点：
Essentially, “presencing” is the analyst’s deep acceptance of the necessity of becoming an embedded, elemental, and sustaining functioning presence within the treatment process—thereby experiencing, withstanding, processing, and gradually transforming, from within, the repetitive cycle of pathological self–other relations and defenses.
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」
在更早的 Interconnectedness 一文中，同一定义以略微不同的措辞出现，并把适用场域明确限定为「困难的治疗情境与活现」：
Presencing is essentially the analyst’s deep acceptance of the necessity of becoming an embedded, fundamental, and sustaining functioning presence within difficult treatment situations and enactments—thereby experiencing, withstanding, processing, and gradually transforming, from within, the repetitive cycle of pathological self–other relations and defenses.
— Eshel, Interconnectedness，「THE BE(COM)ING OF A NEW DIMENSION」
两处措辞差异值得留意：Withness 篇作 elemental（基本的／元素性的），Interconnectedness 篇作 fundamental（根本的）。两篇共同保留的是四个动词的序列——experiencing, withstanding, processing, transforming——以及那个决定性的副词短语 from within（从内部）。
二、起点：在患者的经验世界之内，并在分析过程的掌握之中
「临在」的空间性由两个「之内」共同规定：既在患者经验世界之内，也在分析过程的掌握之内：
The starting point is the analyst’s “being there” or “presencing” within (with-in) the patient’s experiential world and within the grip of the analytic process as a fundamental therapeutic means.
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」
埃谢尔在 Interconnectedness 篇中把这一动作命名为「交付自己去在场（givenness to being present）」或「临在于其内（presencing with-in）」，并明言它是首要的治疗手段：
First, I proposed the notion of the analyst’s givenness to being present or presencing with-in as a fundamental therapeutic means.
— Eshel, Interconnectedness，「THE BE(COM)ING OF A NEW DIMENSION」
三、最初的提出语境：重度见诸行动、行动化于内与活现
这一点在两篇中都被反复强调，且措辞几乎一致——临在不是从「安静的退行」中抽象出来的，而是从最猛烈的行动化现场中逼出来的：
I first developed this approach with regard to massive acting out, acting in, and enactment, arguing that the fate of these acting situations in the therapeutic work is determined largely by the analyst’s willingness and ability to give him- or herself over to “being there,” staying within the intense impact of the acting situation and communing with it (Eshel 1998a, 1998b).
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」
I began to develop this approach with regard to massive acting out, acting in and enactment, arguing that the fate of these acting situations in the therapeutic work is determined largely by the analyst’s willingness and ability to give himself or herself over to being with-in there, staying with the intense impact of the acting situation and communing with it (Eshel, 1998a, 1998b).
— Eshel, Interconnectedness，「THE BE(COM)ING OF A NEW DIMENSION」
其后的扩展路径在两篇中亦相同：先扩及难以触及的分裂样、自恋与重性倒错患者，再扩及各类困难的治疗情境。埃谢尔在 Withness 篇中另有一句判断——临在只在最难的地方才充分展开（即在难治患者的治疗中、在困难的治疗情境与活现中）；该句在原始文本中被页眉隔断，此处不引原文，仅述其义。其志向则由 Interconnectedness 篇的一句自述承担：
To my thinking, this way of being with-in embodies the search, the striving for, and the possibility of extending the reach of psychoanalytic treatment.
— Eshel, Interconnectedness，「THE BE(COM)ING OF A NEW DIMENSION」
四、临在高于调谐、抱持与涵容
埃谢尔用一组「不是……而是……」界定临在的临床位置：它提供经验贴近的调谐与保护，而不是提供关于分析关系、尤其关于患者—分析师分离性的诠释：
It is a primary quality of presence, a multiple-function presence or deep availability that focuses on experience-near attunement, receptive capacity, holding, containing, and protection, rather than proffering interpretations of the analytic relationships and especially of patient–analyst separateness.
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」
It is an interconnected rather than interactive relatedness, a primary quality of presence that provides experience-near attunement, holding, containing, and protection, rather than interpreting patient–analyst relationships and especially patient–analyst separateness.
— Eshel, Interconnectedness，「THE BE(COM)ING OF A NEW DIMENSION」
但紧接着就是一个重要的层级声明：临在不能被还原为它所涉及的那些能力：
I believe that, while “presencing” involves the above capacities and functions, the experience of “presencing” is a quality that is superordinate to these capacities and functions and must be considered an aspect of the analytic experience in its own terms.
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」
五、相互关系而非互动关系：存在论优先于认识论
这是临在的范式归属声明，也是理解整个埃谢尔体系的钥匙：
It is primarily an interconnected relatedness, rather than an interactive relationship, and it concentrates on the ontological (being) quality of the analytic experience that is lived through with the analyst, rather than on epistemological and interpretive qualities.
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」
在 Interconnectedness 篇中，这一取向被自述为其全部临床技术与治疗行动的总原则：
It meant pursuing the ontological (being) dimension of experience rather than the epistemological (interpretive) dimension, and drawing on experiential–developmental modes of being, relating, and becoming, in my analytic technique and therapeutic action.
— Eshel, Interconnectedness，「THE BE(COM)ING OF A NEW DIMENSION」
临在因此改变分析情境的存在论身份。纳赫特（Sacha Nacht）与维德曼（Serge Viderman）关于「分析情境作为一个整体」的经典论述被埃谢尔引为这一层级的先声：
the analytic situation as a whole goes beyond the elementary dynamic of transference, perhaps to include the original primitive experience of Being and to express its essence. From this point of view it is legitimate to describe the analytic situation as an ontological experience [italics added].
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」（引 Nacht & Viderman, 1960, pp. 385-386）
六、与共情（empathy）的区别
共情的关键机制是替代性内省（vicarious introspection）：分析师进入患者的主观世界，但保留一个「从内部观察」的位置。Govrin 对科胡特（Heinz Kohut）「共情沉浸（empathic immersion）」的重述精确地刻画了这一保留：
This requires what Kohut (1984) describes as “empathic immersion” in the patient’s experience—a process of vicarious introspection that allows the analyst to grasp the patient’s inner reality from within rather than observing it from without.
— Govrin, Interpretation，第五章「Interpretation in Heinz Kohut’s Self Psychology」
埃谢尔的临在则取消了这个剩余位置：分析师不是「替代性地内省」患者的内在现实，而是成为患者持续的情绪现实与心理过程的一部分（该句原文中间夹有注释编号，故此处不引原文；其义由下文两条引文承担）。她与奥格登（Thomas Ogden）的分歧把这一点说得更尖锐：同一个分析经验，究竟以谁的主观现实为落点？
However, I differ from Ogden in the emphasis that he places on the analyst’s own subjective past experiences and memories, which are evoked in the analyst’s mind in the session. I reach out toward the analyst’s embeddedness in the patient’s subjective reality, especially as a necessary, functioning presence.
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」
其极致形态是分析师退向透视法中的消失点：
The analyst thus becomes part of the patient’s state of being and experiencing, to the extent of becoming psychically akin to a transplant or to chimeric antibodies (Eshel 2012); or, put differently, of receding toward the vanishing point in a perspective drawing.
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」
博拉斯（Christopher Bollas）关于第二类移情的论述被埃谢尔直接引为自己的先声：在这一类移情中，分析师作为患者心理过程的一个部分而运作：
It is a state of being in which the analyst functions as a part of the patient’s mental process, which facilitates the creation of new internal objects and self experiences. “The psychoanalyst’s countertransference task within this transference is to allow himself to be assumed by the patient and not to interpret unless the patient needs it” (p. 256). I find that working with this kind of countertransference is closely related to my idea of “presencing.”
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」注释 1（引 Bollas, 1987）
七、与见证（witnessing）的区别
见证预设两个主体性之间的互动；临在／同在则主张在痛苦经验之内在那里、与之合一。埃谢尔用这一句话完成了替换：
But while the term witness applies to an interaction between two subjectivities (Stern 2012; see also Reis’s attempt to broaden the conception of witnessing, 2009a, 2009b), I wish to propose here the notion of psychoanalytic “withness”—the being there, within the experience of suffering, becoming at-one with it, in deep patient–analyst interconnectedness.
— Eshel, Withness，「COMPASSION」
关系取向对见证的经典界定恰恰强化了这一区别：见证的治疗价值在于患者重新拥有自己——即同时知道「这是我的经验」并知道「正在认识与感受的正是我们」：
This process of “witnessing” involves not just recognition but “coming into possession of oneself”—experiencing not only that one’s experience is one’s own but also knowing and feeling that it is we who are doing the knowing and feeling.
— Govrin, Interpretation，第七章第五节（引 Stern, 2023, p. 1128）
换言之：见证的终点是「我的经验归我所有」；临在的终点是「与之合一（at-one-ment）」。前者巩固二元的承认结构，后者要求分析师的心理边界向患者的经验敞开。
八、与涵容（containment）的区别
埃谢尔并不否定涵容，而是重定位它：涵容经由相互贯通而发生，分析师的心智被用作患者所投射经验的经验与转化场域：
It is my view that containing evolves through the interconnectedness of patient and analyst’s psyches, whereby the analyst’s psyche is used as an area of experiencing and transformation for the patient’s projected, split-off, unbearable experiences (Eshel, 2004b).
— Eshel, Interconnectedness，「THE BE(COM)ING OF A NEW DIMENSION」
在比昂（Wilfred Bion）的本义上，涵容要求分析师先承受并代谢患者不可承受的状态，然后诠释才可能成立：
to speak effectively at the right moment, the analyst must first suffer, bear, and metabolize the patient’s unbearable states, transforming what would otherwise remain destructive evacuations into the beginnings of meaning.
— Govrin, Interpretation，第三章「Interpretation in Wilfred Bion’s Writings」
埃谢尔加在比昂之上的是分析师的存在本身。她引格林（André Green）论温尼科特（Donald Winnicott）的最后一篇论文，并借史密斯（H. F. Smith）的话点明其层级：
“Green leads us to realize that… [this] is much more than either holding or containing” (Smith 2010, p. 3).
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」
格林的原文所描述的是「经由他者在场」而发生的复活——他者已把死亡碎片整合进一个新的、活的整体：
a connection between dying and reflection as a form of resurrection, through the presence of the other, felt as an opportunity for survival—the other having integrated the dead fragments into a new, living unity.
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」（引 Green, 2010, pp. 14-15）
格罗茨坦（James Grotstein）关于分析师必须「成为」患者之苦痛的表述，被埃谢尔引为「分析师的成为」的临床重要性，并指出比昂本人称之为「分析师内部的 O 中转化」：
the necessity for the analyst to experience his own inner version of what the analysand is suffering from; to “become” the analysand’s anguish and agony. Bion (1967, 1970) termed this phenomenon “transformation in O within the analyst.”
— Eshel, Withness，「COMPASSION」（引 Grotstein, 2010, p. 25）
九、谱系与最贴近的邻近表述
埃谢尔认为，在既有文献中与「临在」最接近的是费罗对分析师在会谈中的存在方式的描述——没有任何特别的诠释性停顿：
This seems to me closely related to Ferro’s (2005) description of “the analyst’s way of being in the session… without any particular interpretive caesura” (p. 44).
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」
It seems to me closely related to what Ferro (2005) described as “the analyst’s way of being in the session … without any particular interpretive caesura” (p. 44).
— Eshel, Interconnectedness，「THE BE(COM)ING OF A NEW DIMENSION」
其最深的理论资源则是晚期比昂——客体（原初母亲或分析师）的转化能力，与分析师「成为」并「是」那未知且不可知的终极精神现实 O：
I read Bion and became intrigued by his profound, groundbreaking ideas that forged a new communicative dimension within the massive pathological nature of Melanie Klein’s conceptualization of projective identification: first, by his formulation of the fundamental transformative capacity of the object—the primal mother or the analyst (through reverie, alpha-function, and containing of the patient’s unbearable, projected experiences); and then by his later writing about the analyst’s “becoming” and “being” the unknown and unknowable ultimate psychic reality O, which involved substantial theoretical and technical innovations.
— Eshel, Interconnectedness，「BE(COM)ING A PSYCHOANALYST」
十、代价、限度与自我批评
埃谢尔本人把边界问题以「关键问题」的形式提出——这是她最接近「分析师主体性过度」这一质疑的原文表述：
The critical question here is to what extent the analyst is prepared to open the boundaries of his or her psyche to the patient and the patient’s world, especially in difficult, unbearable and devastated/devastating states, and allow the patient and him-/herself emotional contact and interconnectedness at a deep, formative level.
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」
临在本身可能是困难乃至淹没性的（引弗罗斯特诗句）：
I also came to know that this presencing can at times be difficult, even overwhelming: “Is too much for the senses / Too crowding, too confusing / Too present to imagine” (Frost, 1942, p. 336).
— Eshel, Interconnectedness，「THE BE(COM)ING OF A NEW DIMENSION」
以及后记中的判词与赌注——负担、责任，以及一个明知其重的承诺：
Yet, at the same time, I have come to realize, wistfully, that it is also a heavy burden and responsibility that have to be carried along a long, agonizing road before true transformation is reached. Do I dare be the analyst who is truly being and becoming with-in? I am in.
— Eshel, Interconnectedness，「AFTERWORD」
⚠️ 矛盾标注
议题：分析师的「在其内（with-in）」究竟是一个空间位置，还是一种姿态（stance）？
A 方立场：埃谢尔主张字面意义上的位置——分析经验不在患者与分析师「之间」，而在患者世界「之内」——「While I completely agree with this fundamental point, the analytic experience of “presencing” and “withness” or interconnectedness is not located between patient and analyst, but is as much as possible within the patient’s world.」（Eshel, Withness，首节）
B 方立场：Govrin 在评述科胡特时，明确拒绝把「在患者的 worlds 之内」读作内在位置，而读作悬置理论掌控的姿态——「In this sense, the analyst’s “being within” the patient’s world refers less to an inner location than to a stance in which theoretical mastery is set aside in favor of a willingness to be surprised and disoriented by the patient’s experience.」（Govrin, Interpretation，第五章）
备注：二者并非纯粹的术语之争。埃谢尔需要「之内」这一字面位置来支撑其「二而一不可分离」与「O 中的转化」主张；Govrin 的姿态读法则保留了分析师的认识论责任。此分歧与 comparison-withness-vs-analytic-third 中的位置之争属同一簇，属范式性张力，不可简单调和。
关键引文
-
Essentially, “presencing” is the analyst’s deep acceptance of the necessity of becoming an embedded, elemental, and sustaining functioning presence within the treatment process—thereby experiencing, withstanding, processing, and gradually transforming, from within, the repetitive cycle of pathological self–other relations and defenses.
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」 -
It is primarily an interconnected relatedness, rather than an interactive relationship, and it concentrates on the ontological (being) quality of the analytic experience that is lived through with the analyst, rather than on epistemological and interpretive qualities.
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」 -
while “presencing” involves the above capacities and functions, the experience of “presencing” is a quality that is superordinate to these capacities and functions and must be considered an aspect of the analytic experience in its own terms.
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」 -
I first developed this approach with regard to massive acting out, acting in, and enactment, arguing that the fate of these acting situations in the therapeutic work is determined largely by the analyst’s willingness and ability to give him- or herself over to “being there,” staying within the intense impact of the acting situation and communing with it.
— Eshel, Withness，「WHAT KIND OF ANALYTIC PRESENCE AND “WITHNESS” WOULD THAT BE?」 -
But while the term witness applies to an interaction between two subjectivities (Stern 2012; see also Reis’s attempt to broaden the conception of witnessing, 2009a, 2009b), I wish to propose here the notion of psychoanalytic “withness”—the being there, within the experience of suffering, becoming at-one with it, in deep patient–analyst interconnectedness.
— Eshel, Withness，「COMPASSION」 -
It is my view that containing evolves through the interconnectedness of patient and analyst’s psyches, whereby the analyst’s psyche is used as an area of experiencing and transformation for the patient’s projected, split-off, unbearable experiences (Eshel, 2004b).
— Eshel, Interconnectedness，「THE BE(COM)ING OF A NEW DIMENSION」
关联
- 相关实体：person-ofra-eshel、person-donald-winnicott、person-wilfred-bion、person-thomas-ogden、person-christopher-bollas、person-aner-govrin
- 相关概念：concept-withness、concept-interconnectedness、concept-breakdown-deadness、concept-containment-reverie-alpha、concept-selfobject-empathy、concept-holding-going-on-being、concept-enactment、concept-epistemological-vs-ontological、concept-immediate-interpretation
- 参见主题：comparison-withness-vs-analytic-third、topic-therapeutic-action-debate
引用来源
- eshel-withness — 核心定义、最初语境、与见证／涵容的划界、边界问题，主要出自首节与「COMPASSION」
- eshel-interconnectedness — 「givenness to being present」的提出、涵容经由相互贯通而发生、存在论优先于认识论、代价与后记
- govrin-interpretation — 提供共情沉浸（科胡特）与涵容（比昂）的对照界定，以及「within 是姿态而非位置」的对立读法
变更记录
- 2026-08-29: 初始创建，主来源 eshel-withness 与 eshel-interconnectedness，并以 govrin-interpretation 作共情／涵容／位置的对照