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奥芙拉·埃谢尔（Ofra Eshel）

类型: entity
创建时间: 2026-08-28
最后更新: 2026-08-28
主来源: eshel-withness

摘要

奥芙拉·埃谢尔是以色列精神分析学会（IPA）的培训与督导分析师及教研成员，以色列温尼科特中心的联合创始人、协调人与教研成员。她的核心概念群——分析性临在（analytic presencing）、同在（withness）、患者—分析师相互贯通（patient–analyst interconnectedness）、转化 O→K（transformation O → K）与「梦出」患者（“dreaming” the patient）——共同指向一个主张：在最困难的分析情境中，首要的治疗手段不是诠释，而是分析师把自己交付出去、成为患者经验世界之内的一个嵌入性的、持续运作的在场。

埃谢尔立场的激进性在于位置：她明确拒绝把分析经验安放在患者与分析师「之间（between）」，而坚持它在「尽可能地在患者的世界之内（within）」。因此她虽承认与奥格登（Thomas H. Ogden）的主体间性分析性第三方「密切相关」，却主张自己的构想「甚至超越主体间性（beyond intersubjectivity）」，下探至基本（环境性）关联与「存在与生成」的原初经验。她自陈其理论与实践取向是「追求经验的存在论（being）维度而非认识论（interpretive）维度」。其悲悯（compassion）概念则由词源学论证支撑：com（与）+ pati（受苦）= 与之共苦，即在患者的痛苦之内临在并与之合一。

一、身份与著述定位

据 Patient–Analyst “Withness” 一文的作者简介：

Ofra Eshel is a Training and Supervising Analyst and faculty member of the Israel Psychoanalytic Society and Institute (IPA), and is the cofounder, coordinator, and a faculty member of the Israel Winnicott Center.

— Eshel, Withness，作者简介

该文关键词可作为其概念群的索引：

Keywords: Analyst’s “presencing,” patient–analyst interconnectedness or “withness,” passion, compassion, fetishistic-masochistic perversion, early breakdown, suffering versus feeling pain, transformation O → K, “dreaming” the patient.

— Eshel, Withness，关键词

另一篇 Patient–Analyst Interconnectedness: Personal Notes on Close Encounters of a New Dimension 载于 Psychoanalytic Inquiry, 30: 146–154, 2010，是一篇自述性的理论自传；其开篇把个人的流亡与幸存家族史作为理论取向的底色，随后给出「新维度的生成」这一核心章节。

二、临在（presencing）：定义与层级

临在不是一项可被拆解的能力（调谐、抱持、涵容等），而是高于这些能力的经验质素：

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?」

其临床定位由一组「不是……而是……」构成——它提供经验贴近的调谐与保护，而不是提供关于分析关系、尤其是关于患者—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，同上节

等级关系被明确表述：

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，同上节

其存在论定位则是：

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，同上节

三、二而一的新实体：withness / interconnectedness

患者与分析师由此生成一个不可拆分的涌现性新单元：

Viewed in this way, it is not a one- or two-person psychology, but a process whereby analyst and patient interconnect psychically and become an emergent new entity that goes beyond the confines of their separate subjectivities and the simple summation of the two—an entity (unit or being) of “withness,” interconnectedness, or “t(w)ogetherness”: two-in-oneness.

— Eshel, Withness，同上节

在 Interconnectedness 一文中，同一命题借物理学家戴维·玻姆（David Bohm）的量子语言重述：

Viewed in this way, it is not a one-person or two-person psychology, but a process whereby patient and analyst become an emergent two-in-one new entity that is fundamentally inseparable into its two participants: an entity (unit or being) of interconnectedness, “twogetherness,” or “withness,” of essential inseparability. I have called this process quantum interconnectedness (drawn from physicist David Bohm’s phrase “the quantum interconnectedness of distant systems,” 1980) in order to convey the profound implications of this quantum-like psychoanalytic counterpart.

— Eshel, Interconnectedness，「THE BE(COM)ING OF A NEW DIMENSION」

其认识论后果是决定性的：治疗创造精神现实，而非揭示既有被压抑的现实。

As in quantum reality, treatment thus creates psychic reality, and goes beyond the exposing or deciphering of an existing repressed or concealed psychic reality.

— Eshel, Interconnectedness，同上节

分析师在其中所处的地位被两个比喻固定下来——移植器官 / 嵌合抗体，与透视法中的消失点：

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，同上节

四、★为何比关系取向更激进：位置之争

这是埃谢尔自我定位的关键。她同意费罗（Antonino Ferro）「场必须随患者自身的病而病，才能随后被治愈」这一根本点，但纠正其位置：

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. (I have pointed this out earlier with regard to Ogden’s intersubjective third.)

— Eshel, Withness，同上节

她进一步宣称自己所属的维度「甚至超越主体间性」：

“Presencing” and interconnectedness go beyond the level of interactions and patient–analyst relationships (object or subject relationships), even beyond intersubjectivity, to offer the opportunity for getting in touch with basic (environmental) relatedness and formative experiences of being and becoming.

— Eshel, Withness，同上节

其理论坐标由 Vermote（2013）的三区模型标定：第一区为理性—俄狄浦斯区（弗洛伊德、克莱因），第二区为「知识中的转化」（涵容—被涵容、遐想、梦工作、α功能，含比昂、奥格登、费罗），第三区为「O 中的转化」（温尼科特、米尔纳、晚期比昂、晚期拉康）。埃谢尔明确自陈：

In my view, the emerging dimension of the analyst’s “presencing” and “withness” or interconnectedness that I am proposing reaches down to this third, most undifferentiated and fundamental analytic functioning and transformation in O.

— Eshel, Withness，同上节

4.1 三种「二人」模型的对照（综合）

维度埃谢尔：withness / 相互贯通奥格登：主体间性分析性第三方关系取向主体间性
经验的位置在患者世界之内（within）之间（between）／第三方两个主体性之间的互动
分析师的着力点分析师嵌入患者的主观现实，成为必要的运作性在场分析师自身的主体性过去经验与记忆在会谈中被唤起双方主体性的相互承认与共同建构
与主体间性的关系明确「甚至超越主体间性」属主体间性范式内部范式本身
理论坐标Vermote 第三区：O 中的转化主要落在第二区主要是二人／互动模式

埃谢尔与奥格登的分歧被她本人点明为**重点（emphasis）**之争：

In this respect, it is closely related to Ogden’s (1997) conception of the intersubjective analytic third, and I share his thinking that “do[es] not view transference and countertransference as separate entities that arise in response to one another; rather, I understand these terms to refer to aspects of a single intersubjective totality” (p. 25). 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，同上节

4.2 从「见证（witnessing）」到「同在（withness）」

埃谢尔以造词的方式标示这一位移。她指出 witness 一词「适用于两个主体性之间的互动」，因而不足以表达她所描述的经验：

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」

她还指出，连以「悲悯」为题的关系取向论述（Orange）也仍停留在互动的、二人心理学的视角之内：

The above articles, however, relate to compassion from interactive, relational, two-person psychology perspectives. Even Orange’s recent paper on the subject of compassion is, as she herself writes, “a more relational version of what I once called the psychoanalytic function of witness” (2006, p. 7).

— Eshel, Withness，「COMPASSION」

五、悲悯（compassion）的词源论证

悲悯是埃谢尔全部概念群的价值内核，其论证从词源开始：

Compassion, from the Latin com, “with” + pati, “to suffer,” means to suffer with (and, I would add, to suffer within), to be present within another’s suffering and become at-one with it.

— Eshel, Withness，「COMPASSION」

词源链条的第二步是：patient（患者）一词同出于 pati（受苦）：

In addition, the word patient is derived from the same Latin word pati, to suffer. Hence, as the etymology of the word suggests, compassion is being-with the patient and being the patient. Thus, the withness of compassion is what distinguishes it from other feelings of sorrow for the suffering of others, such as pity and mercy.

— Eshel, Withness，「COMPASSION」

因此悲悯与怜悯（pity，词源为拉丁 pietas，义务）、仁慈（mercy，词源为 merces，报偿）在词源上即不相同；后二者保持距离，可能暗含优越与俯就。她引阿伦特（Hannah Arendt）强化这一对立：

For compassion, to be stricken with the suffering of someone else as though it were contagious, and pity, to be sorry without being touched in the flesh, are not only not the same, they may not even be related.

— Eshel, Withness，「COMPASSION」（引 Arendt, 1965, p. 85）

她还诊断了精神分析文献对悲悯的沉默：

Compassion has hardly been addressed in the psychoanalytic literature. The few papers on compassion—five that I located, most of them written in the last decade—display great variance with regard to the essence and meaning of compassion.

— Eshel, Withness，「COMPASSION」

其根源被归为对弗洛伊德的误读所固化的两大禁忌——反移情恐惧与禁欲规则：

Bernstein (2001) attributes this avoidance of compassion in psychoanalytic work to the “fear of compassion” or of “being human, though a psychoanalyst” (p. 209). He argues that a misreading of Freud has perpetuated two compelling shibboleths: the fear of countertransference and the abstinence rule, which deprived psychoanalysts of the privilege of using all their feelings—especially the feeling of compassion and of behaving compassionately with their patients.

— Eshel, Withness，「COMPASSION」

5.1 从激情（passion）到悲悯（compassion）

这一推进借道比昂。激情被界定为「两个心智相连」的证据：

By “passion” or the lack of it, I mean the component derived from L, H, and K. I mean the term to represent an emotion experienced with intensity and warmth though without any suggestion of violence… Passion is evidence that two minds are linked and that there cannot possibly be fewer than two minds if passion is present.

— Eshel, Withness，「COMPASSION」（引 Bion, 1963）

而悲悯的本体论落点是比昂的「成为 O」：

Later on, Bion (1970) goes further and presents his profound conception of at-one-ment and the analyst’s being and becoming O, the unknown and unknowable, ultimate emotional reality of the patient (although Bion does not relate it to compassion): “With this [O] the analyst cannot be identified; he must be it” (p. 27, italics in original).

— Eshel, Withness，「COMPASSION」

注意比昂本人并未把 O 与悲悯相连；把二者接合是埃谢尔的原创动作。她也同时引用格罗特斯坦（Grotstein）以说明「分析师的成为」的临床分量：

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）

六、临床核心：崩溃已经发生，但患者当时不在场

埃谢尔的临床命题承接温尼科特「崩溃的恐惧」：崩溃已经发生过，但患者彼时「不在场」故无从经历；因此唯一的「记得」方式是在移情中第一次经历它。这直接推出分析师的位置义务：

The breakdown has already happened, near the beginning of the individual’s life… but… this thing of the past has not happened yet because the patient was not there for it to happen to. The only way to “remember” in this case is for the patient to experience this past thing for the first time in the present, that is to say, in the transference.

— Eshel, Withness，「CONCLUDING THOUGHTS」（引 Winnicott, 1974, p. 105）

I emphasize that in order for the patient to be there and experience these agonizing feelings, the analyst must be there, with-in. Only then, can the deadly breakdown that has already happened be experienced and lived out t(w)ogether in the treatment.

— Eshel, Withness，「CONCLUDING THOUGHTS」

6.1 「梦出」患者（“dreaming” the patient）

其主案例（严重恋物—受虐倒错患者 P.，四年以上的四次／周分析）中，分析的第 5 年出现对死亡的承接。这一段是「梦出患者」这一关键词的临床现场——分析师把患者所不能梦的经验承接过来，在其内梦出：

I was experiencing the terror of breakdown, suicide, and death, but not yet death itself, until the time that I starkly took them into myself and was with the dying child-man, holding the dead body in the arms of my psyche—thinking, feeling, and “dreaming” the death (Bion 1992, p. 216; Eigen 2001; Grotstein 2007, 2009; Ogden 2004). Thereby, this desperate, attacking plea turned into suffering and profound, immense sorrow within me. It became a wordless, deep, psyche-to-psyche interconnectedness and com-passion; and the death that was taken in and became experienced and suffered for the first time by me-with-him was transformed, and could then become, within him, a different, new possibility of being and experiencing.

— Eshel, Withness，「CLINICAL ILLUSTRATION」

6.2 受苦（suffering）与感受痛苦（feeling pain）

为界定转化的标准，埃谢尔引入了费德恩（Federn）、比昂与米特拉尼（Mitrani）的区分：受苦是自我把致痛事件纳入自我边界之内、充分领会并消化它，从而被自我转化并反过来转化自我；感受痛苦则是致痛事件无法在自我边界内被承受与修通。转化 O→K 得以发生的判据即在于此。

七、自陈：存在论优先于认识论

在 Interconnectedness 一文中，埃谢尔用一句话为自己的全部工作定调：

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」

她并交代了「临在」这一概念的最初提出语境——重度见诸行动与活现（enactment）：

First, I proposed the notion of the analyst’s givenness to being present or presencing with-in as a fundamental therapeutic means. 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, Interconnectedness，同上节

八、涵容与冒险区（venture zone）

埃谢尔重述了涵容（containing）的机制：它经由相互贯通而发生，分析师的心智被用作患者所投射的、被分裂出去的、不可承受之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, Interconnectedness，同上节

由此生成的新心理空间被命名为冒险区：

This new, actualized, more able, and more daring interconnected psychic space becomes the venture zone of the change process, in which the analyst’s willingness and capacity to risk, feel, bear, and process the relived terrifying and painful experiences is crucial for actualizing a new emotional possibility.

— Eshel, Interconnectedness，同上节

九、与费罗的亲缘：无诠释性停顿

埃谢尔把费罗关于分析师在会谈中存在方式的表述视为最贴近「临在」的既存说法：

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」

她也援引博拉斯（Bollas）关于第二类移情的说法，作为「临在」的近亲：

In this context, I would like to refer to Bollas’s (1987) distinction between two fundamental genres of transference. One genre involves the patient and his objects; the other derives from a receptive capacity (in both analyst and patient). 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，首节注释 1

十、自我限度

埃谢尔并非没有意识到风险。她在 Interconnectedness 篇中承认这种临在「有时是困难的，甚至是压倒性的（overwhelming）」，并引诗句形容感官过载；她也承认边界敞开与被淹没的可能。这一自我限定使她的立场区别于对「融合」的无条件赞美——相互贯通是有代价的技术手段，而非浪漫理想。

⚠️ 矛盾标注
议题：分析经验的位置——「之间」还是「之内」
A 方立场：奥格登的第三方与费罗的双人际场——分析经验位于患者与分析师之间；分析师自身的主体性过去经验与记忆在会谈中被唤起并居于要津——「I differ from Ogden in the emphasis that he places on the analyst’s own subjective past experiences and memories」（Eshel, Withness，首节）
B 方立场：埃谢尔——经验「不是位于患者与分析师之间，而是尽可能地在患者的世界之内」——「is not located between patient and analyst, but is as much as possible within the patient’s world」（同上）
备注：属不可通约的范式差异，而非可调和的技术分歧。二者共享「移情与反移情不是彼此回应而生的分离实体，而是单一主体间性整体的诸面向」这一前提，分歧在于该整体的拓扑位置。详见 comparison-withness-vs-analytic-third。

关键引文

  1. Essentially, “presencing” is the analyst’s deep acceptance of the necessity of becoming an embedded, elemental, and sustaining functioning presence within the treatment process.
    — Eshel, Withness，首节

  2. 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

  3. “Presencing” and interconnectedness go beyond the level of interactions and patient–analyst relationships (object or subject relationships), even beyond intersubjectivity.
    — Eshel, Withness，首节

  4. Compassion, from the Latin com, “with” + pati, “to suffer,” means to suffer with (and, I would add, to suffer within), to be present within another’s suffering and become at-one with it.
    — Eshel, Withness，「COMPASSION」

  5. I emphasize that in order for the patient to be there and experience these agonizing feelings, the analyst must be there, with-in.
    — Eshel, Withness，「CONCLUDING THOUGHTS」

  6. It meant pursuing the ontological (being) dimension of experience rather than the epistemological (interpretive) dimension.
    — Eshel, Interconnectedness，「THE BE(COM)ING OF A NEW DIMENSION」

关联

引用来源

  • eshel-withness — 本页主要来源：临在的定义与层级、二而一实体、位置之争、悲悯词源、崩溃的临床命题、梦出患者
  • eshel-interconnectedness — 提供「存在论优先于认识论」的自陈、临在的提出语境（活现）、量子式相互贯通、涵容与冒险区
  • ogden-ontological-psychoanalysis — 提供与埃谢尔构成位置之争的本体论精神分析与分析性第三方背景（Ogden 文中将 Eshel 2004 列入本体论路线贡献者名单）
  • govrin-interpretation — 提供「求真传统 vs 创伤疗愈传统」框架，埃谢尔可定位为创伤疗愈传统的激进延伸

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