a grip in individuals, groups and populations, including as ideology. Chapter 15 is a recap, reminding us that in the West our culture has slipped into a kind of indifferent melancholia, leaving us unable to care properly for each other. Only reflective and respectful thinking, internally and with each other, is the cure – the ‘talking cure’ (p. 126). Bollas illuminates the book with refined craft, and difficulties reading his work seem more to do with the mainly Kleinian take on reality to which his thinking returns. Strangely, this short book feels much longer than it is, perhaps because from the outset a Keatsian negative capability is asked of the reader. This capability is required as he is trying to cover broad swathes of history, and he is aware we have to give him time do so. But on the way, his tone sometimes has an apocalyptic ring to it, and it seems he hankers after some medieval comfort. Church bells can almost be heard, ringing in feudalism for its ‘reciprocal fidelities of peasant and aristocracy’ (pp. 24–25). He writes at times from what feels like a cloying sense of certainty, signalled in how there is no mention that psychoanalysis itself is split into decidedly undemocratic competing schools of thought. The writing leads the reader relentlessly towards a depressive position in its final chapters, perhaps the intended effect. Bollas is an aristocrat of psychoanalysis and literature, but he seems to miss out that redemption also comes through seeing the world with wonder the way a child might; that a child-like mind is not always a devastated battle field. This is a lesson he might have learned from the phenomenologists, but for him, these, as well as the existentialists, structuralists and postmodernists are ‘exhausted. . . and expired’ (p. 123). A bit of projection going on there maybe?

中文翻译：

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疯子的肖像：西奥多·席里柯和心理治疗的主题

对个人、群体和人群的控制，包括意识形态。第15章是一个回顾，提醒我们在西方，我们的文化已经滑入了一种冷漠的忧郁，让我们无法适当地照顾对方。只有在内部和彼此之间进行反思和尊重思考，才是治疗方法——“谈话治疗”（第 126 页）。Bollas 用精致的工艺照亮了这本书，阅读他的作品的困难似乎更多地与他的思想回归到的主要是克莱因对现实的看法有关。奇怪的是，这本简短的书感觉比实际长得多，也许是因为从一开始就要求读者具有济慈的消极能力。这种能力是必需的，因为他试图涵盖广泛的历史，而且他知道我们必须给他时间这样做。但在途中，他的语气有时带有世界末日的意味，他似乎渴望中世纪的舒适。几乎可以听到教堂的钟声，在封建主义中响起，因为它“农民和贵族的相互忠诚”（第 24-25 页）。他有时会从一种令人厌烦的确定感中写作，表明如何没有提到精神分析本身被分裂成明显不民主的竞争思想流派。这篇文章在最后几章无情地将读者引向抑郁的境地，也许是预期的效果。波拉斯是一位精神分析和文学的贵族，但他似乎错过了救赎也是通过像孩子那样以惊奇的方式看待世界。那种童心未泯的战场并不总是一片狼藉。这是他可能从现象学家那里学到的教训，但对他来说，这些人，以及存在主义者，结构主义者和后现代主义者“筋疲力尽”。. . 并已过期”（第 123 页）。可能会有一些投影吗？