Quartz 5

concept-epistemological-vs-ontological

23 min read

认识论精神分析与本体论精神分析（epistemological psychoanalysis and ontological psychoanalysis）

类型: concept
创建时间: 2026-08-29
最后更新: 2026-08-29
主来源: ogden-ontological-psychoanalysis

摘要

托马斯·H. 奥格登（Thomas H. Ogden）2019 年的论文《本体论精神分析或”你长大想成为什么？“》为精神分析过去七十年的变化命名：重心从认识论（epistemological，关乎知晓与理解）移向本体论（ontological，关乎存在与生成）。认识论精神分析以西格蒙德·弗洛伊德（Sigmund Freud）与梅兰妮·克莱因（Melanie Klein）为主要作者，其过程是获得关于病人无意识内在世界的知识，并以移情诠释加以传达；本体论精神分析以唐纳德·温尼科特（Donald Winnicott）与威尔弗雷德·比昂（Wilfred Bion）为主要缔造者，其焦点是促进病人成为更充分之自己的努力，让此前无法想象的存在状态在分析关系中活过来。

奥格登给出了四条可操作的区分标准：治疗目标、治疗作用的模式、分析师的角色（传达诠释还是”等待”）、以及名词与动名词之分（play / playing，dream / dreaming）。但他立即加上最强的限定：二者从不存在纯粹形态，它们”以相互丰富的关系共存”，是”思考与存在的方式——感受力（sensibilities），而非’学派’“；弗洛伊德与克莱因之中有大量本体论成分，温尼科特与比昂之中有大量认识论成分。这一区分因此不是宗派划分，而是同一分析事业的两个维度。

本页是「本体论转向与真理问题」组的枢纽页。真理问题的分叉见 concept-truth-axes 与 concept-truth-types；治疗文化的分叉见 concept-truth-seeking-vs-trauma-healing。

一、问题的提出：一场七十年未被命名的范式转移

奥格登开篇即声明，这场变化”相当不引人注目”，他本人长期苦于无法为之命名：

A radical change has occurred, rather unobtrusively, in the theory and practice of psychoanalysis in the course of the past 70 years, a change for which, until recently, I have not had a name. That transformation involves a shift in emphasis from epistemological (pertaining to knowing and understanding) psychoanalysis to ontological (pertaining to being and becoming) psychoanalysis

— Ogden, Ontological，第一节「认识论精神分析与本体论精神分析」

这一转移对他个人而言，是从内部客体关系转向”生成”：

This paper is, in a sense, an account of the movement in my own thinking from a focus on unconscious internal object relationships to a focus on the struggle in which each of us is engaged to more fully come into being as a person whose experience feels real and alive to himself or herself

— Ogden, Ontological，第一节

四位代表人物的指派及其立即加设的限定在同一段完成：

I view Freud and Klein as the founders of a form of psychoanalysis that is epistemological in nature, and I con- sider Winnicott and Bion as the principal contributors to the develop- ment of ontological psychoanalysis

— Ogden, Ontological，第一节

It is important for the reader to bear in mind throughout this paper that there is no such thing as ontological psychoanalysis or epistemological psycho- analysis in pure form. They coexist in mutually enriching relationship with one another. They are ways of thinking and being—sensibilities, not “schools” of analytic thought or sets of analytic principles or analytic techniques

— Ogden, Ontological，第一节

二、区分标准之一：治疗目标

认识论精神分析被定义为获取知识的过程，其知识对象是病人的无意识内在世界及其与外部世界的关系：

Epistemological psychoanalysis, as I am using the term, refers to a process of gaining knowledge and arriving at understandings of the patient, particularly understandings of the patient’s unconscious inner world and its relation to the external world. These understandings serve to organize one’s experience in a way that is of value in addressing one’s emotional problems and achieving psychic change

— Ogden, Ontological，第一节

奥格登引拉普朗什与彭塔利斯（Laplanche and Pontalis）说明这一侧对诠释的定位：

Interpretation is at the heart of the Freudian doctrine and technique. Psychoanalysis itself might be defined in terms of it, as the bringing out of the latent meaning

— Ogden, Ontological，第一节（引 Laplanche and Pontalis, 1973, p. 227）

本体论一侧的目标则被表述为一个”维度”而非另一套技术：

By contrast, I am using the term ontological psychoanalysis to refer to a dimension of psychoanalysis in which the analyst’s primary focus is on facilitating the patient’s efforts to become more fully himself

— Ogden, Ontological，第一节

论文摘要把这一目标说得更完整——不是由分析师交付意义，而是让病人自己创造性地发现意义：

the goal of ontological psychoanalysis is that of allowing the patient the experience of creatively discovering meaning for himself, and in that state of being, becoming more fully alive

— Ogden, Ontological，摘要

三、区分标准之二：治疗作用（therapeutic action）的模式

这是奥格登最明确的一条标准。他先承认大量重叠，随即指出两者”涉及相当不同的治疗作用模式”：

Notwithstanding the overlap and interplay of the epistemological and ontological dimensions of psychoanalysis and the fact that neither ever exists in pure form, it seems to me that there are a great many expe- riences that occur in the course of an analysis that are predominantly epistemological or predominantly ontological in nature. To my mind, these two aspects of psychoanalysis involve quite different modes of therapeutic action

— Ogden, Ontological，第一节

认识论侧的治疗作用是对先前无意识内容达成理解；本体论侧的治疗作用是提供一个让存在状态活起来的人际情境：

Therapeutic action characterizing the epistemo- logical dimension of psychoanalysis involves arriving at understandings of previously unconscious thoughts, feelings, and bodily experience, which help the patient achieve psychic change. By contrast, therapeutic action characterizing ontological psychoanalysis involves providing an interpersonal context in which forms of experiencing, states of being, come to life in the analytic relationship that were previously unimagin- able by the patient

— Ogden, Ontological，第一节

所谓”存在状态（states of being）“与”心智状态（state of mind）“被严格区分，它渗透并跨越一切心理分界：

States of being infuse every aspect of oneself; they transcend the div- ide between conscious and unconscious aspects of mind, between being asleep and being awake, between dream-life and waking life, between “ the psychotic and non- psychotic parts of the personality”

— Ogden, Ontological，第四节「本体论精神分析与客体关系理论」

四、区分标准之三：分析师的角色——传达诠释 vs「等待」

从认识论视角看，最重要的临床干预是移情诠释。但奥格登随即指出，把当下体验得仿佛它是过去，恰恰阻断心理改变：

In the transference, infantile prototypes re-emerge and are experienced with a strong sensation of immediacy” (Laplanche and Pontalis 1973,p.445). Experiencing the present as if it were the past blocks psychic change: it constitutes a closed loop that repeats itself endlessly, allowing little or no room for new possibilities to develop

— Ogden, Ontological，第一节

本体论取向中，分析师在传达理解之前最好”等待”。此处奥格登引温尼科特的自责：

It appalls me to think how much deep change I have prevented or delayed … by my personal need to interpret. If only we can wait, the patient arrives at understanding creatively and with immense joy, and I now enjoy this joy more than I used to enjoy the sense of having been clever

— Ogden, Ontological，第一节（引 Winnicott, 1969, p. 86）

由此得出本体论立场的核心倒置：重点不在所得的知识，而在病人抵达理解的那个体验本身：

From the perspective of ontological psychoanalysis, it is not the knowledge arrived at by patient and analyst that is the central point; rather, it is the patient’s experience of “arriv[ing] at understanding cre- atively and with immense joy,” an experience in which the patient is engaged not predominantly in searching for self-understanding, but in experiencing the process of becoming more fully himself

— Ogden, Ontological，第一节

五、区分标准之四：名词与动名词之分（play / playing，dream / dreaming）

奥格登借用温尼科特对克莱因的温和评论来标定分界。克莱因”几乎完全关注游戏的用途”，而温尼科特要区分的是游戏（play）与游戏着（playing）：

I suggest that in her writings Klein (1932), in so far as she was concerned with play, was concerned almost entirely with the use of play [as a form of symbolization of the child’sinnerworld] … This is not a criticism of Melanie Klein or of others who have described the use of the child’s play in the psychoanalysis of children. It is simply a comment on the possibility that … the psychoanalyst has been too busy using play content to look at the playing child, and to write about playing as a thing in itself. It is obvious that I am making a significant distinction between the meanings of the noun ‘play’ and the verbal noun ‘playing.’

— Ogden, Ontological，第一节（引 Winnicott, 1971a, pp. 39-40）

奥格登随即把这一区分直接命名为两域的分界：

Arriving at under- standings of the symbolic meaning of play is the domain of epistemo- logical psychoanalysis; working in and with the state of being involved in playing is the domain of ontological psychoanalysis

— Ogden, Ontological，第一节

治疗发生的场域因此是两个游戏区域的重叠，而当游戏不可能时，首要任务是把病人从不能游戏带到能够游戏：

Psychotherapy takes place in the overlap of two areas of playing, that of the patient and that of the therapist. The corollary to this is that where playing is not possible then the work done by the therapist is directed towards bringing the patient from a state of not being able to play into a state of being able to play

— Ogden, Ontological，第一节（引 Winnicott, 1971a, p. 38）

同一逻辑在比昂处重演：从（理解）梦转向（体验）做梦：

Just as Winnicott shifted the focus of analysis from play to play- ing, Bion shifted the analytic focus from (the understanding of) dreams to (the experience of) dreaming (which, for Bion, is synonymous with doing unconscious psychological work

— Ogden, Ontological，第三节「比昂的贡献」

Dreaming is the psychic event in which the individual becomes a subject experiencing his own being

— Ogden, Ontological，第三节

奥格登还给出一条临床判据：当分析师自己无法游戏时，他必须分辨这是对病人死寂的深层认同，还是他自己无力真诚地游戏——因为”游戏不只是一种心智状态，它是一种存在状态”。

六、限定：感受力而非学派；弗洛伊德与克莱因之中的本体论思想

奥格登反复拒绝把这一区分做成对立。他举出弗洛伊德 1912 年”他应当只是倾听”的建议，指出倾听本身即是一种存在状态：

“He [the analyst] should simply listen, and not bother about whether he is keeping anything in mind” (Freud 1912,p.112). “Simply listen[ing]” is a state of being, a way of being with the patient

— Ogden, Ontological，第一节

最具代表性的证据是”Wo Es war, soll Ich werden”：

Also representative of Freud’s ontological thinking is his famous statement, “Wo Es war, soll Ich werden”: “Where id [it] was, there ego [I] shall be” (Freud 1933,p.80)

— Ogden, Ontological，第一节

What had been experienced as other to oneself (“the it”) is incorporated into one’s being (who I am, who I “shall be,” who I am becoming)

— Ogden, Ontological，第一节

反向的限定同样成立：

So there is much in the work of Freud and Klein that is onto- logical in nature, and much in the work of Winnicott and Bion that is epistemological

— Ogden, Ontological，第一节

最根本的人类需要因此被重新表述——不是摆脱内部客体关系，而是存在并成为更充分的自己：

for Winnicott and Bion, the most fundamental human need is that of being and becoming more fully oneself, which to my mind, involves becoming more fully present and alive to one’s thoughts, feelings and bodily states; becoming better able to sense one’s own unique creative potentials and finding forms in which to develop them; feeling that one is speaking one’s own ideas with a voice of one’s own; becoming a larger person (per- haps more generous, more compassionate, more loving, more open) in one’s rela- tionships with others; developing more fully a humane and just value system and set of ethical standards; and so on

— Ogden, Ontological，第四节

七、与客体关系理论的划界

奥格登明确不把温尼科特与比昂算作客体关系理论家。对客体关系理论家（弗洛伊德部分著述、费尔贝恩、冈特里普、克莱因）而言，心理改变的媒介是无意识内部客体关系的改变：

For object-relations theorists (for example, Freud in some of his writings [cf. Ogden 2002), Fairbairn, Guntrip, and Klein) alterations of uncon- scious internal object-relationships (and the resultant change in rela- tionships with external objects) constitute the medium through which psychic change occurs

— Ogden, Ontological，第四节

I do not view Winnicott and Bion as object-relations theorists (refer- ence to internal object relationships is rare in the work of both of these authors). They are not primarily concerned with understanding and interpreting the pathological internal object relationships in which the patient is ensnared. Their focus is primarily on the range of states of being experienced by the patient (and the analyst) and the states of being the patient (or analyst) is unable to experience

— Ogden, Ontological，第四节

八、临床例证（选）

奥格登的六个临床小品被他明确限定为”只针对特定病人在其分析经验中特定时刻的例证，不代表一种分析技术”。

（一）“这还没受够吗”：对一位与父亲失和一年的三十岁男性，他在会谈临近结束时说”这还没受够吗？“——这句话说的不是冲突的内容，而是存在方式：

In this fragment of an analytic session, I told the patient in a highly condensed way, that continuing to not talk to his father was a way of being that no longer reflected who the patient had become in the course of the previous years of analysis

— Ogden, Ontological，第五节「本体论精神分析的临床例证」

That moment in the analysis to which he was referring was less an experience of arriving at an understanding, and more an experience that altered something fun- damental to who the patient was

— Ogden, Ontological，第五节

（二）“你看电视吗”：对长期住院的青少年 Jim，奥格登拒绝把”看电视”当作象征性评论来处理，因为那会摧毁正在发生的活的经验：

I was not the least bit inclined to take up possible symbolic meanings of watching TV, for to do so, would have decimated the living experience that was occurring, an event having everything to do with being, and little to do with understanding

— Ogden, Ontological，第五节

（三）“如何开始”：首次会谈中彼此提出的问题是根本的本体论问题：

for the patient, one question is of more importance than any other: “Who is this person whom I hope will help me.” And I am asking, “Who is this person who is coming to me for help?” These are fun- damental ontological questions

— Ogden, Ontological，第五节

（四）“你长大想成为什么”：C 先生（脑瘫患者）报告了一个”梦里没发生什么”的梦——他在洗车、听音乐、并且全然接受自己有脑瘫。奥格登”丝毫没有”要谈论自己对梦的理解的念头：

I had not the slightest inclination to talk with Mr. C. about my under- standing of the dream. I said to him, “What a wonderful dream that was”

— Ogden, Ontological，第五节

Being able to recognize and tenderly accept himself, just as he was, might be thought of as Mr. C.’s response (at that moment) to the question, “What do you want to be when you grow up?” Himself

— Ogden, Ontological，第五节

九、反教条化的自我限定

奥格登对自己提出的概念作了对等的批评，并反对把任何规则集上升为技术：

“Ontological psychoanalysis” is a conception of psychoanalysis, which, like every other understanding of psychoanalysis, can be hardened into a mindless ideology. “Ontological psychoanalysis” is a dimension of ana- lytic theory and practice that coexists with many other dimensions (ways of thinking) including, but not limited to, an epistemological dimen- sion

— Ogden, Ontological，第五节

I believe that an analyst’s rigid adherence to any set of rules of clinical practice (for instance, a technique associated with a school of psycho- analysis) not only feels impersonal to the patient, but also limits the ana- lyst’s capacity to be creative in working with his or her patients

— Ogden, Ontological，第五节

他的正面主张是发展分析风格（analytic style）而非承袭技术，并”为每个病人发明精神分析”。

十、Govrin 的转述版本（第七章第四节）

阿纳·戈夫林（Aner Govrin）在《诠释》第七章第四节以「从求知到存在——本体论转向」为题转述了奥格登，并把重点放在这一区分是一种治疗感受力的转变：

Ogden’s distinction between epistemological and ontological psychoanalysis captures a transformation in therapeutic sensibility that had been quietly developing over decades

— Govrin, Interpretation，第七章第四节「从求知到存在：本体论转向」

Epistemological psychoanalysis, associated primarily with Freud and Klein, focuses on knowing and understanding unconscious meanings. Ontological psychoanalysis, championed by Donald Winnicott and Wilfred Bion, centers on being and becoming—on the struggle to come into existence as a person who feels real and alive to oneself

— Govrin, Interpretation，第七章第四节

关于”相互丰富”，Govrin 直接引用了奥格登的原话：

Importantly, Ogden emphasizes that epistemological and ontological approaches coexist in “‘mutually enriching relationship.” The question isn’t whether to interpret but how interpretation can serve the patient’s becoming rather than the analyst’s need to understand

— Govrin, Interpretation，第七章第四节

他给出的收敛性结论是：

Our interpretations matter not because they reveal hidden truths but because they create new possibilities for being. The deepest answer to Winnicott’s question—“What do you want to be when you grow up?”—may simply be: “Myself, but more so.”

— Govrin, Interpretation，第七章第四节

关键引文

  1. A radical change has occurred, rather unobtrusively, in the theory and practice of psychoanalysis in the course of the past 70 years, a change for which, until recently, I have not had a name. That transformation involves a shift in emphasis from epistemological (pertaining to knowing and understanding) psychoanalysis to ontological (pertaining to being and becoming) psychoanalysis
    — Ogden, Ontological，第一节

  2. They coexist in mutually enriching relationship with one another. They are ways of thinking and being—sensibilities, not “schools” of analytic thought or sets of analytic principles or analytic techniques
    — Ogden, Ontological，第一节

  3. I am using the term ontological psychoanalysis to refer to a dimension of psychoanalysis in which the analyst’s primary focus is on facilitating the patient’s efforts to become more fully himself
    — Ogden, Ontological，第一节

  4. therapeutic action characterizing ontological psychoanalysis involves providing an interpersonal context in which forms of experiencing, states of being, come to life in the analytic relationship that were previously unimagin- able by the patient
    — Ogden, Ontological，第一节

  5. Arriving at under- standings of the symbolic meaning of play is the domain of epistemo- logical psychoanalysis; working in and with the state of being involved in playing is the domain of ontological psychoanalysis
    — Ogden, Ontological，第一节

  6. Our interpretations matter not because they reveal hidden truths but because they create new possibilities for being.
    — Govrin, Interpretation，第七章第四节（引 Ogden, 2019）

关联

引用来源

变更记录

  • 2026-08-29: 初始创建，来源 ogden-ontological-psychoanalysis 与 govrin-interpretation 第七章第四节。英文引文均逐字照抄自 raw 文件，仅去除 PDF 抽取造成的着重号标记与页眉家具，未改动任何单词。；完成后以脚本对全部引文做逐字回比，全部命中 raw 原文。

Graph View

Backlinks