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托马斯·奥格登（Thomas H. Ogden）

类型: entity
创建时间: 2026-08-28
最后更新: 2026-08-28
主来源: ogden-ontological-psychoanalysis

摘要

托马斯·奥格登是北加州精神分析研究所的 Personal and Supervising Analyst。他于 2019 年在 The Psychoanalytic Quarterly 88(4): 661–684 发表 Ontological Psychoanalysis or “What Do You Want to Be When You Grow Up?”，正式提出本体论精神分析（ontological psychoanalysis）这一命名，用以指认过去 70 年间精神分析中一场「相当不事声张地发生的激进变化」：重心从认识论（关乎知晓与理解）移向本体论（关乎存在与生成）。

奥格登的命题由四个要素构成。第一，他把弗洛伊德与克莱因视为认识论精神分析的奠基者，把温尼科特与比昂视为本体论精神分析的主要缔造者，但立即加以限定：两者从不存在纯粹形态，它们是「思考与存在的方式——感受力（sensibilities），而非『学派』」，不是分析原则集，也不是技术。第二，他给出四条区分标准：治疗目标、治疗作用模式、分析师的角色、以及名词与动名词之分。第三，他明确拒绝把温尼科特与比昂算作客体关系理论家，理由是二人著作中甚少提及无意识内部客体关系，其首要关切是存在状态的范围。第四，他把方法论后果推向极端：分析师应为每一位病人发明精神分析（“invent psychoanalysis” for each patient），发展独属于自己的**分析风格（analytic style）**而非承袭技术。

一、身份与文献

ThomasH. Ogdenis a Personaland Supervisingat the Psychoanalytic
Institute of Northern California.

— Ogden, Ontological，作者机构标注

文献信息：Ontological Psychoanalysis or “What Do You Want to Be When You Grow Up?”, The Psychoanalytic Quarterly, 2019, 88(4): 661–684；DOI: 10.1080/00332828.2019.1656928；在线发表 2019 年 10 月 16 日。

章节结构

I.   EPISTEMOLOGICAL AND ONTOLOGICAL PSYCHOANALYSIS
II.  BEING ALIVE, FEELING ALL THE SENSE OF REAL
III. BION'S CONTRIBUTIONS TO [ONTOLOGICAL PSYCHOANALYSIS]
IV.  ONTOLOGICAL PSYCHOANALYSIS AND OBJECT-RELATIONS THEORY
V.   CLINICAL ILLUSTRATIONS OF ONTOLOGICAL PSYCHOANALYSIS
REFERENCES

第五节含六个无编号临床小品：「Haven’t You Had Enough Of That By Now」「Of Course You Are」「Do You Watch TV?」「How To Begin?」「Because She Was Dead」「What do you want to be when you grow up?」。

二、命名：一场迄今没有名字的范式转移

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

这一命名对他个人而言意味着思想轨迹的转移：

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

论文标题的后半句来自温尼科特在 Paddington Green 医院青少年病房对每一位青少年所提的问题——「你长大以后想成为什么？」。奥格登视之为「我们任何人从生命极早期直到临死前那一刻所问自己的、或许最重要的问题」。

三、★关键限定：感受力，而非学派

这是理解奥格登全部命题的前提，必须优先于四条区分标准：

It is important for the reader to bear in mind throughout this paper that there is no such thing as ontological psychoanalysis or epistemological psychoanalysis 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. So there is much in the work of Freud and Klein that is ontological in nature, and much in the work of Winnicott and Bion that is epistemological.

— Ogden, Ontological，第一节

他并对自己的概念作自我警示，指出它同样可能被教条化：

“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 analytic theory and practice that coexists with many other dimensions (ways of thinking) including, but not limited to, an epistemological dimension.

— Ogden, Ontological，第五节导言

他还在脚注中声明，本文不把本体论维度与「存在主义精神分析（existential psychoanalysis）」名下那套庞杂观念作比较，理由是后者关注意识觉察、意向性、自由与责任并视其不可分割地相连，因而「削弱了弗洛伊德关于无意识压力与自由之限制的概念」：

It is beyond the scope of this paper to compare what I am calling the ontological dimension of psychoanalysis and the rather diverse set of ideas grouped under the general heading “existential psychoanalysis.” Much of existential psychoanalysis is concerned with conscious awareness, intentionality, freedom, and responsibility, which are seen as inextricably linked (which undercuts the Freudian concepts of unconscious pressures and limitations of freedom).

— Ogden, Ontological，脚注 3

他同时拒绝展开哲学本体论与认识论的基础讨论，把「本体论」一词限定为与存在与生成相连、「认识论」限定为与获得知识与理解相连：

I am restricting myself to a general linkage of the former with being and becoming, and the latter with gaining knowledge and understanding.

— Ogden, Ontological，脚注 3

四、四条区分标准

4.1 标准之一：治疗目标

认识论精神分析的过程目标是获得关于患者无意识内在世界的知识；本体论精神分析的首要焦点则是促进患者成为更充分之自己的努力。

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

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

摘要中对本体论侧目标的完整表述是：

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

4.2 标准之二：治疗作用（therapeutic action）的模式

这是奥格登给出的最明确的区分标准：

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 experiences 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. Therapeutic action characterizing the epistemological 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 unimaginable by the patient.

— Ogden, Ontological，第一节

4.3 标准之三：分析师的角色——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；而「把当下体验得仿佛它是过去」恰恰构成阻断改变的「封闭循环」。相应地，在本体论取向中，分析师在传达理解之前最好等待：

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. [Winnicott 1969, p. 86]

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

奥格登随即点出重点的转移——不是所得的知识，而是抵达理解的那个体验：

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 creatively 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

4.4 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的自述来标定两条路线：

It is obvious that I am making a significant distinction between the meanings of the noun ‘play’ and the verbal noun ‘playing.’ [pp. 39-40]

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

Arriving at understandings of the symbolic meaning of play is the domain of epistemological psychoanalysis; working in and with the state of being involved in playing is the domain of ontological psychoanalysis.

— Ogden, Ontological，第一节

同一逻辑在比昂处重演——焦点从（理解）梦转向（体验）做梦，而做梦对奥格登笔下的比昂而言等同于做无意识心理工作：

Just as Winnicott shifted the focus of analysis from play to playing, 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 [cf. Ogden 2007a]).

— Ogden, Ontological，第三节

治疗的场域由温尼科特的那句名言给出，其推论是：当游戏不可能时，治疗师的工作方向是把病人从不能游戏的状态带到能够游戏的状态：

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. [Winnicott 1971a, p. 38, italics in the original]

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

由此派生出一条临床判据：若分析师无法进入游戏状态，他必须区分这究竟是与病人之间发生之事的反映，还是他自己的无力：

When the patient or analyst is unable to engage in playing, the analyst’s attention must be directed to this problem, for it precludes the patient and analyst from experiencing “the overlap of two areas of playing.” If the analyst is unable to engage in playing, he must determine whether his inability to engage in this state of being (playing is not simply a state of mind, it is a state of being) is a reflection of what is occurring between him and the patient (possibly a profound identification with the patient’s lifelessness) or a reflection of his own inability to genuinely engage in playing, which would likely require that he return to analysis.

— Ogden, Ontological，第一节

五、★拒绝把温尼科特与比昂算作客体关系理论家

奥格登先把客体关系理论家的共识陈述清楚：对弗洛伊德（部分著述）、费尔贝恩、冈特里普与克莱因而言，无意识内部客体关系的改变（以及随之而来的与外部客体关系的改变）构成心理改变发生的媒介。

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

— Ogden, Ontological，第四节

然后给出划界：

I do not view Winnicott and Bion as object-relations theorists (reference to internal object relationships is rare in the work of both of these authors).

— Ogden, Ontological，第四节

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

他还补上一项文本证据学层面的观察：

Not only are unconscious internal object relationships rarely mentioned by Winnicott and Bion, Winnicott rarely makes mention of the unconscious and Bion creates a new conception of the nature of the unconscious.

— Ogden, Ontological，第四节

5.1 由此推出的人类学命题

本体论路线的替代命题是：最根本的人类需要不是摆脱内部客体关系，而是存在并成为更充分的自己。

As I have discussed, 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 (perhaps more generous, more compassionate, more loving, more open) in one’s relationships with others; developing more fully a humane and just value system and set of ethical standards; and so on.

— Ogden, Ontological，第四节

存在状态（states of being）作为其核心分析单位，其定义性特征是跨越一切分界：

States of being infuse every aspect of oneself; they transcend the divide 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” (Bion 1957, italics added).

— Ogden, Ontological，第四节

文中列举的温尼科特式存在状态包括：持续存在（going on being）、母亲在被婴儿摧毁中存活、原初母亲专注（primary maternal preoccupation）、过渡性客体与现象、以及位于自体核心的「非沟通性的中心自体」。

六、★为每位病人发明精神分析

在进入临床例证前，奥格登给出方法论警告——他的干预不代表一种分析技术：

It must be kept in mind in the clinical portion of this paper that my interventions are meant as illustrations that pertain only to a given patient at a particular moment in his or her analytic experience and do not represent an analytic technique. 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 psychoanalysis) not only feels impersonal to the patient, but also limits the analyst’s capacity to be creative in working with his or her patients. I speak with each patient in a way that is different from the way I speak to any other patient (see Ogden 2018).

— Ogden, Ontological，第五节导言

替代方案是分析风格而非承袭的技术，并由此「为每位病人发明精神分析」：

I would add that becoming an analyst involves developing an “analytic style” (Ogden 2007b) that is uniquely one’s own, as opposed to adopting “a technique” handed down from previous generations of analysts. In so doing, we “invent psychoanalysis” (Ogden 2018) for each patient and develop the capacity to respond spontaneously in the moment, sometimes in words, at other times non-verbally.

— Ogden, Ontological，第三节

自发性回应甚至可能以行动的形式出现，其回答永远是「这要看情况」：

There are times when spontaneous response takes the form of action. Such actions are unique to a particular moment of the analysis of a particular patient; they are not generalizable to one’s work with other patients. When asked, for example, if I would go to a patient’s home for a session, or take a severely ill patient in my car to a hospital, or meet with the patient’s family, or accept a patient’s gift, I say, “It all depends.”

— Ogden, Ontological，第三节

其佐证来自比昂在临床研讨班上的评论——区分「学会如何做分析」与「成为你自己之所是的分析师」：

To a presenter who is worried by the “mistakes” he made with a patient, Bion comments that only “after you have become qualified and have finished your own analysis—then you have a chance to find out who you really are [as an analyst]” (1987, p. 34, italics in the original; see also Gabbard and Ogden 2009 on becoming an analyst). Here, Bion is differentiating between learning how to “do analysis” and the experience of being and becoming “who you really are” as an analyst.

— Ogden, Ontological，第三节

七、弗洛伊德与克莱因之中的本体论成分

奥格登反对把这一区分做成简单对立。他举出弗洛伊德 1912 年「他应当只是倾听」的说法，指出「单纯倾听」本身就是一种存在状态：

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

原来属于「它」的异己体验被收并入一个人的存在（我是谁、我「将成为」谁、我正成为谁）：

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

八、对克莱因的隐含批评（经由温尼科特）

奥格登引温尼科特指出，克莱因就其与游戏的关系而言「几乎完全关注游戏的用途」（作为儿童内在世界的象征化形式）；温尼科特明确声明这不是批评，而只是评论一种可能性：

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.

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

对无意识幻想的更严厉判断来自温尼科特晚期论文《做梦、幻想活动与生活》——无意识幻想是把人困在其内在世界中的恶性循环：

For me the work of this session had produced an important result. It had taught me that fantasying interferes with action and with life in the real or external world, but much more so it interferes with dream[ing] and with the personal or inner psychic reality, the living core of the individual personality. [1971b, p. 31]

— Ogden, Ontological，第一节（引 Winnicott, 1971b, p. 31）

九、本体论路线的谱系（脚注 1）

除温尼科特与比昂外，奥格登在脚注中列出本体论维度的其他贡献者：Balint、Berman、Civitarese、Eshel (2004)、Ferro、Gabbard、Greenberg、Grinberg、Grotstein、Laing、Levine、Milner、Searles、Semrad and Day、Stern et al.、Sullivan、Will、Williams。这一名单把本 Wiki 的多个实体页纳入同一谱系，也为 concept-epistemological-vs-ontological 提供了索引。

关键引文

  1. 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 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. these two aspects of psychoanalysis involve quite different modes of therapeutic action.
    — Ogden, Ontological，第一节

  4. 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）

  5. I do not view Winnicott and Bion as object-relations theorists (reference to internal object relationships is rare in the work of both of these authors).
    — Ogden, Ontological，第四节

  6. In so doing, we “invent psychoanalysis” (Ogden 2018) for each patient and develop the capacity to respond spontaneously in the moment, sometimes in words, at other times non-verbally.
    — Ogden, Ontological，第三节

关联

引用来源

  • ogden-ontological-psychoanalysis — 本页全部引文均出自此文：摘要、第一节（四条区分标准、感受力限定、弗洛伊德的本体论成分）、第三节（比昂贡献、发明精神分析）、第四节（与客体关系理论划界、最根本的人类需要）、第五节导言（临床例证的限定与自我警示）
  • govrin-interpretation — 戈夫林在第 7 章第四节引 Ogden (2019)；其「求真传统 vs 创伤疗愈传统」可与本体论 / 认识论之分对读
  • eshel-withness — 埃谢尔明确以奥格登的分析性第三方为位置之争的对手方，构成 comparison-withness-vs-analytic-third 的核心张力
  • symington-act-of-freedom — 与奥格登构成「诠释之地位」的两种撤法（替代性 vs 时序性）的对照

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