《When Nietzsche Wept》是一本由Irvin D. Yalom著作，Harper Perennial出版的Paperback图书，本书定价：USD 14.99，页数：320，特精心从网络上整理的一些读者的读后感，希望对大家能有帮助。

　　《When Nietzsche Wept》精选点评：

　　●当尼采哭泣

　　●Solitude is the only way to freedom. Obsessed by the converse between the two sages, I never know the exactly right thing still. Greediness leads to deviation from self.So, keep in mind that "live in right time/die in right time". All kinds of obsession is escape and narcissism, and is a guile for you to believe your life is living.

　　●属于那种情节很吸引人的小说，适合英文渣学英语。

　　●a fascinating story for long train rides. despite all the irritating power play, the shameful breakdown of Nietzsche…the truth is I am, guilty as charged, a Breuer who is terrified of freedom and seek rescue in the arms of one who had no rescue to give. Better choose the right enemy…

　　●虽然没什么亲身的obsession或极端的孤独需要化解，但读后依然有深深的共鸣与感动

　　●通过这本书看见了自己与尼采的诸多相似之处，意外了解到他是多么孤独的一个人，maybe that's our shared malady. Dr. Breuer is such a skillful clinician that I should look up to.

　　●从第十六章开始对话非常有意思，开头有点烂，特意读了英文版，所以来将mark的中文版换成英文版（我就是装一下逼，不服来战），英文版四星，侯维之版中文版三星

　　●弃

　　●c

　　●爱不释手，又把英文原版啃了遍。尽管剧情已经熟悉，还是被深深震撼：人类的悲哀本质，与坚强。「choose your fate, love your fate」

　　《When Nietzsche Wept》读后感(一)：写着写着就变成了我的phd生涯总结。。。

　　在看这本书之前我对尼采的理念的了解几乎为零，所以当布雷尔医生开始和尼采对话的时候，我非常反感尼采说的一些话，因为他虽然说上帝已死，但却以上帝的视角定义着哪些人是虚无的活着，哪些人是真正的活着，甚至把小孩说的和动物一样，对人进行分级，那么和他所反对的wagner又有什么区别呢。所以我一直抱着批判的态度，（也难怪他需要psychotherapy），也不想对书中的character做任何评价，因为实在和我的世界观相去甚远。但是，整个诊疗过程，我觉得最有共鸣的还是他们两个sufferer都意识到，问题出自内心，不在外面，只能剥去内心的缚绞才会活得快乐。这时候什么pride，什么自尊，什么眼泪，都不重要，就是活成自己的样子了。

　　虽然看完这本书对尼采这个人没啥好感，但是他的eternal recurrence倒是觉得有所可取，即：如果我的人生会一遍一遍的重复，我要活成我期待它一遍一遍重复而不觉得无聊不觉得痛苦的样子。也会问自己，现在的人生是这样的吗？读博士前几年，总是在想，我想做art conservation，那才是我追求的完美课题，是艺术与科学的完美结合。但是试过一个学期的rotation并没有让自己很满意，还是回到老本行。老本行也做得不爽了有两三年的样子才慢慢有些起色，才慢慢找到内心的自信。这个时候才意识到，不满于现状、想要追求看起来out of reach的东西的根本原因在于自己内心的状态的错位，对自己现时现刻的人生没有自信，那个时候要问自己是否接受这样的人生一遍遍重复八成是痛苦的。其实这样想想，尼采说的那句eternal recurrence以及终极的人生理想，到底哪个是因哪个是果还真的说得清楚么：是因为自己的作为而决定自己是否愿意重复人生，而是因为想要不害怕重复人生而去改变自己的作为活得更好？当时抱着巨大的希望去尝试art conservation不也是为了（按尼采的话说）想要再活一次的时候能够enjoy一些，但是并没有满意又回到原本的道路上，却在一点点努力（或者说按部就班）中也慢慢的找回了敢于重复一遍人生的自信。也许就是书中所说的love the fate了吧。我这个例子只能说明：改的是心态，而不是外在（i.e.课题内容），把本来我认为被assign给我的课题作成为自己的选择（当然我现在还没有完全做到），到现在，更加的主动去take ownership，hold on to my own choice。突然觉得自己这一段还有点像书中布雷尔一生的心路历程，只不过他是在催眠中经历了一下digression而非现实中，不过他之所以最后选择回到现时的人生并且热爱上自己的生活，不也是因为意识到错位在自己的心里，而不是在他人身上么。所以说到底，我还是更喜欢佛家的主张，接受一切，不要去分别所谓的好与坏，或者去分别现在做的事情是否真正追随内心，what you do defines who you are，包括你一切做的事情：以为这不是自己能接受的命运而挣扎去寻找另外一条路，这也定义了你此时此刻的心态与境遇。

　　《When Nietzsche Wept》读后感(二)：当选择袒露脆弱

　　书中所有的异性关系，都令人略感不适。那是一种在19世纪末社会背景下赤裸裸的权力关系：悲哀的没有选择权的家庭女性Mathilda，作为欲望化身的年轻女性Bertha，原谅男性所有错误的臆想中的圣洁女性Mary......而崇高的、互相理解的、共同追求理想的友谊，只存在于男性之间，Breuer和Freud, Breuer和Nietzsche，他们是真正deeply care about each other。

　　虽然很悲哀，无论同性异性，互相“利用”的关系总是居多，性吸引力不过把事情搞得更复杂更麻烦而已。人总是自私的。要避免利用他人，避免将他人仅仅当成在自己生命中扮演某种角色、被赋予层层含义的automaton，要去掉这种自作主张附加的含义而真正地看到和理解对方，必须自己首先是完整的、是可以作为独立个体去与他人产生关联的。

An ideal marriage relationship exists only when it is not necessary for each person's survival. To fully relate to another, one must first relate to oneself. If we cannot embrace our own aloneness, we will simply use the other as a shield against isolation. Only when one can live like the eagle--with no audience whatsoever--can one turn to another in love; only then is one able to care about the enlargement of the other's being.

　　这段引文除了marriage，也适用于任何深入的关系。

　　当构建了完整的自我，人的袒露脆弱、去深切信任一个“他人”才难能可贵，否则不过是use others for your own enlargement。也只有当拥有袒露脆弱的勇气，建立起的那个自我才真正完整和强大，否则孤独不过是虚张声势的自我防御、一种不得已而为之的无奈。Breuer需要通过想象Bertha与另一个异性的intimacy来祛除自己的obsession，而Nietzsche对于Lou Salomé的“背叛”，坚持是因为women corrupt and spoil。真是pathetic，不对等权利环境下的男性也一样是被异化的。

　　好在他们二位倒是逐渐地走向完全坦诚、卸下伪装、彼此信任、互相保护。书中很多情节我都觉得牵强，但最终Nietzsche哭泣的情节，安排得很不错。而他在袒露了脆弱、获得友谊过后依然选择孤独，是一种庄重地对自我使命的完成，非常动人。

　　《When Nietzsche Wept》读后感(三)：When Nietzsche Wept

　　好的通俗读物有时候扮演的是一个优秀老师的角色，把有价值的人文知识用当代人容易接纳的方式推荐介绍出来，好像打开了一扇门，当尼采哭泣这本书就起到了很好的普及心理学的作用。

　　故事虚构了两个19世纪末的真实人物的相遇，而这两个人物分别是维也纳精神科医生Breuer和德国哲学家Nietzsche，让他们在以治疗为主题的深刻交流中达成友谊和相互救赎。

　　故事更像是一本对谈录，对话的整个过程也像一首乐曲那样展开。从动机，进入主题，激烈争执，到最后互相了解，敞开心扉。开始时为了治疗的动机，Breuer要接受这个不符合正常医疗次序的病人吗，赚钱吗，他已经不再需要，名气吗，他也有了，治病救人，是不是真的这样的高大尚呢，同样，不可一世的Nietzsche为头痛病折磨，为什么不能配合医生敞开心扉，对于哲学家尼采他蔑视一切冒正义为名的虚假动机，而且愿意以坚守为使命，而承担由此带来的孤独和肉身难以承受的压力。为了治疗的需要，医生设想了各种步步为营的提问，尼采以怀疑的方式推倒了他的各种动机假设，在这样的博弈中，两个人的关系从捕手和猎物，渐渐化解为两个知识分子的肺腑之言，两人之间的思想碰撞最后化解了各自心中的块垒，对医生而言，他以接受自我命运为起点，侦破了爱情幻觉的假象，对尼采而言，他正视了自身在感性愉悦上的真实追求，消除对女人的偏见，而从命运角度出发，最后选择远离人间庸俗关系而献身哲学的终极目标。

　　这样的对话，完全把人从社会角色中独立出来，看到的就是灵魂对话。两个不同类型角色人物的不同灵魂，同样孤独，同样预设假设，也同样在潜意识里需要帮助。故事发生的时间是在19世纪末的维也纳，医生，他的学生弗洛伊德，在马车上讨论精神分析的问题，尼采辞去了莱比锡大学的教授职位，在维也纳的客栈里用油灯写书，这些上个世纪的场景完全不让人陌生，因为故事里关注的灵魂问题，从古到今，没变过。中国古人说，人生的一知己，死而无憾。简爱说，站在上帝的面前，我们的灵魂是平等的。深入到灵魂层面的故事，没有任何隔阂。

　　这时候，让人想起来我们内心最向往的真诚问题，我们内心的原动力问题，是什么在驱使我们选择自己的行为，作为医生，他几乎从没想过自己行为背后的这种推动动机，这种动机我们大多数人和医生一样没有机缘想，也经不起深想，所以医生的生活就是努力勤奋研究成功，，我们无时无刻不想了解自我的内心和外界的想法，并常常在这些内心和想法之间反复徘徊，同样作为人，在时间和死亡面前恐惧崩溃，如果我们不能常常以心灵对谈的方式反复审视自己，那人生会在七情六欲面前变得很难驾驭，也许这是作者写这样一本书的目的吧。

　　reuer是个当时有影响力的精神科医生，生活事业在巅峰完美的时候，却在一次就诊过程中爱上了年轻貌美的女患者，他于是在欲望不能达成的幻想里内心对真实生活也产生了疑惑。很简单的故事，可就看你怎么去点拨和解读，这个过程就显示了作者的心理学知识分子的功力。把爱上年轻貌美当成是对抵抗时间和死亡的假想替代品，把人生的不安全感转嫁到对周围人的怨恨上，有时候人靠幻觉生活，好像靠烟酒大麻一样，变着花样去麻痹内心，可麻痹的作用是让你越来越没有力量，全无了正视自我的勇气。创造力的旺盛的人必须面对的心理死角就是创造力枯竭，好像年轻貌美的心理死角是年华流逝，这种强烈的变化你内心是不是作好了充分准备，还是准备视S如归，当头一棒，从此颓丧倒下。

　　而Nietszche有着各种不幸的生活经历，他找医生是去治头痛病的，一个人有压力却又全盘否认压力，在深入研究人生意义的同时也拥有着常人的七情六欲，且被现实压迫转化的压力严重折磨，他的问题是无论他在现实中遭遇了什么，他在精神上从不以妥协的方式寻求和解，这样他只能孤独求索。作者让他和Breuer相遇不知道是不是让人了解一种特立独行的孤独在什么情况下才能被开启的样本，由此对照，众生相的世俗关系便一目了然，开启一颗心灵。 希望我们的生活里，对话也不仅仅是为了交流，而是关乎心灵的，让赤裸的灵魂像光源照亮人生的路。

　　《When Nietzsche Wept》读后感(四)：When Nietzsche Wept

　　尼采的特性：1诗意的写作2，天才的哲学家，3，社交恐惧与愤世忌俗4，拒绝以一种人类社会的方式来加入其它人。5，直面人生，直面痛苦，直面孤独 6，

布雷尔的抱怨顺序：尼采按照共其抱怨的先后顺序建立一个名单:‘一、普遍的不快乐；二、被外来的念头所纠缠；三、自我憎恨；四、恐惧衰老；五、恐惧死亡；六、自杀的冲动。7.被困住的感觉——被婚姻、被生活8.对太太感到疏远9.后悔拒绝了伊娃的性“奉献”10.对其他医生对他的意见过度关切11.嫉妒贝莎与另一个男人

　　尼采的自述：

我不打算与人交往，不打算生活在众人之中。我的社交技巧、我对他人的信任、关怀，这些已经萎缩很久了，如果这些技巧居然真的曾经出现过的话。我一直是孑然一身，我会一直保持孤独，我接受那样的宿命。

　　尼采认为自己是世界上最孤独的人了，但是这个孤独的男人身上有着深刻的戏剧性，他是历史上最伟大、最勇敢的人物之一，他在意大利，瑞士之间的小旅馆中不停的迁徙，同时毫不畏惧地面对人类生存的残酷事实。

　　在没有舒适的物质条件下，尼采总是坚定的追求他的目标：

　　1，没有收入：(他靠大学的一点微薄的养老金生活),

　　2，没有固定住所(他从酒店到酒店的行李箱中包含了他所有的财产),

　　3，没有亲人(除了一个不亲近的母亲和想法有总是问题不断的妹妹伊丽莎白),

　　4，没有爱人和朋友,没有可以归属的社区(他没有了大学职位),

　　5，没有一个国家(由于他的反德情绪，他放弃了德国护照，从未在一个地方停留足够长的时间，以获得另一个国这的护照)

　　6，没有认可：尼采说，他的著作是写给未来的人的，他的《查泰来如是说》当时只卖出了100本。

　　7，没有粉丝的喝采，也没有一个学生的追寻

　　尼采的自由!像他那样生活是什么样子？没有房子，没有义务，没有薪水，没有孩子要抚养，没有时间表，没有角色，没有社会地位。这种自由中倒底有一种什么样的诱惑呢，这些对普通人来说是灾难的东西，对尼采是吗？

　　尼采的话：

that one can build a new self only on the ashes of the old.Nietzsche was at odds also with the Buddhist view that life was suffering and that relief from suffering lay in the giving up of attachments. According to this view the final goal of life is the detachment from individual consciousness, the end of the cyclical wheel of individual ego, the attainment of Nirvana. 尼采也与佛教的观点相左，佛教认为生命是痛苦的，从痛苦中解脱在于放弃执着。根据这一观点，人生的最终目标是脱离个体意识，结束个体自我的循环轮，达到涅槃。 So Nietzsche urged us not to strive towards the conquest of others but towards an interior, self-actualizing process, towards the realization of one’s potential. Nietzsche’s words were not lost to history: in the 1960s they found expression again in the human potential movement. 所以尼采敦促我们不要去努力征服他人，而是朝着一个内在的，自我实现的过程，朝着一个人的潜能的实现而努力。尼采的话并没有被历史遗忘:在20世纪60年代，它们在人类潜在的运动中再次得到了表达。 He offered a new, non-supernatural, humanistically oriented purpose in life, namely that each of us is a bridge to something higher, is in the process of becoming something more. Our task in life, then, is the perfection of nature and of our own nature. Nietzsche’s instruction for the necessary inner work, his first “granite sentence,” was “Become who you are.” 他提出了一个新的、非超自然的、以人为本的人生目标，即我们每个人都是通向更高境界的桥梁，都在成为更高境界的过程中。因此，我们在生活中的任务，是完善自然的本性和我们自己的自然本性。尼采对必要的内在工作的指导，他的第一句话，就是“成为你自己” Nietzsche s second granite sentence was That which does not kill me makes me stronger.

　　那些没能杀死我的东西，使我变得更强大！

　　关于尼采的死亡：

Nietzsche’s death was no less remarkable than his life: he died either in 1889 or in 1900. In 1889 he suffered a cataclysmic dementia and his great mind was gone forever. Most medical historians have concluded that he suffered from tertiary syphilis-paresis (general paralysis of the insane), a common incurable condition of the era. After 1889 Nietzsche remained broken for the rest of his life, unable to think clearly, barely able to formulate a coherent sentence. His empty corporeal husk lingered on for eleven more years until his official death in 1900. How Nietzsche ever contracted syphilis remains a huge puzzle for historians, since he was believed to have led a chaste life. Unfounded speculations abound, ranging from contact with the cigars of wounded soldiers when Nietzsche served in an ambulance corps in the Franco-Prussian War, to liaisons with prostitutes in Cologne, to medically prescribed romps with southern Italian peasant women, to (Jung’s theory) gay brothels in Genoa.

　　尼采在1900年左右死亡，但是1889年他已经患有严重的痴呆，他伟大的思想已经随风而逝，1889年开始他已经头脑不清，不能说出连贯的句子，他空虚的皮囊又在世间游荡了11年之久，直到1900年他正式去世。

　　许多医疗记录都记录都表明她死于梅毒带来的瘫痪，但是因为他一直过着清教徒生活，他是如何患上梅毒的一直另史学家疑惑，毫无根据的猜测比比皆是，从尼采在普法战争的救护部队服役时接触受伤士兵的雪茄，到他在科隆与妓女有染，以及意大利南部农民妇女的接触，还有说法是在热那亚的同性恋妓院染上的。(荣格的理论)。

　　冶疗是两个人的事:在书的最后一章，作者的话中：作者写到：

Harry Stack Sullivan, one of the most influential American psychiatric theorists, defined psychotherapy as a discussion of personal issues between two people, one of them more anxious than the other. And if the therapist develops more anxiety than the patient, Sullivan went on, he becomes the patient and the patient the therapist.

　　冶疗是两个的事，

美国最有影响力的精神病学理论家之一哈里•斯塔克•沙利文(Harry Stack Sullivan)将心理治疗定义为两个人之间对个人问题的讨论，而其中一人会比另一人更焦虑。如果治疗师比病人更焦虑，沙利文继续说，他就是病人，病人就是治疗师。

　　全书的第一章：为尼采找心理医生

　　莎尔美：医生，有什么药能冶疗绝望吗？避免自杀吗？

　　医生：莎乐美小姐，绝望没有药可冶，没有能冶疗灵魂的医生。除了推荐奥地利或意大利的一些极好的水疗中心，我没有什么可做的。或者可以和神父或宗教顾问以及家人或好朋友谈谈。

　　你的教授可能生得太早了，早到世界还没有准备好理解他。

　　1882年欧洲最伟大的作家和哲学家尼采患病了，头晕，恶心，失眠，肠胃紊乱，沮丧，有自杀倾向

　　尼采的女性友人莎乐美四处求医，找到当时欧洲的著名医生 Breuer ，Breuer 每天看诊无数，对尼采的症状并不稀奇，但是尼采已经找到24个医生还没冶好，又找到他，他也有点方了，他感觉他可能是25个冶不好采尼的医生了。而布鲁尔医生一直面对的就是女人的问题，他有妻子，他目前正受一个女病人的吸引，而目前这个莎尔美不常见的气质对他有具有一定的吸引力。

Perhaps, he mused, there’s hope for me, after all. Perhaps I can use this woman to crowd Bertha off the stage of my mind. Can I have discovered a psychological equivalent of pharmacologic replacement therapy？ A benign drug like valerian can replace a more dangerous one like morphine. Likewise, perhaps Lou Salomé for Bertha—that would be a happy progression! After all, this woman is more sophisticated, more realized. Bertha is—how to say it？—presexual, a woman manqué, a child twisting awkwardly in a woman’s body

　　也许，他沉思着，我还是有希望的。也许我可以利用这个女人把伯莎从我的脑海中排除出去。我能找到一种心理上等同于药物的冶疗法吗？像缬草这样的良性药物可以取代吗啡等更危险的药物。同样，也许用少乐美取代柏莎也是往前走了一步，这个女人明显更老练，更有见识。伯莎是无性恋，一个女道士，一个孩子，笨拙扭曲的存在于一个女人的身体里。

　　医生他最不稳定的思想状态都与女人有关，他能诊断出她们的各种病诊，呼吸道，月经痛，乳腺增生，各种病症，但也他也能强烈的感受到她们的魅力。

　　《When Nietzsche Wept》读后感(五)：成为你自己

　　由于本书精彩的段落实在太多，这里包含大段摘抄，导致篇幅过长，于是在前面加了个目录。

　　前段时间在知乎上遇到了《存在主义心理治疗》一书，搜了搜作者后发现了他的一本小说When Nietzsche Wept。图方便先去看了同名电影，结果看得一头雾水。但是很明显能感觉到有些重要的方面电影难以表达出来，于是去看了这本小说。看完小说后觉得电影已经拍得很忠实原著了，但是原著并不适合拍成电影，因为有太多重要的方面电影无法胜任，比方说心理活动。虽然书中很多要点电影都有所表现，但是在电影中节奏太快，很难捕捉。

0. 目录

　　1. 背景 2. 特点 2.1 尊重历史 2.2 真诚 3. Nietzsche的哲学 4. Nietzsche哲学的实践与心理治疗 5. Nietzsche的人格 6. Nietzsche对Freud的影响 7. 其他

1. 背景

　　本书与Nietzsche哲学的时代背景是19世纪末期人们不再相信上帝，人们突然发现生活的目的与人生的意义被剥夺了，普遍陷入虚无主义。在On Writing a Teaching Novel中有着很好的总结：

Nihilism—the post-Darwinian nihilism that was creeping over Europe in the late nineteenth century. In the wake of Darwin, all the old traditional religious values were crumbling. God was dead and a new secular humanism squatted in the temple ruins.

2. 特点

　　2.1 尊重历史

　　这本书的一大特点是尊重历史，虽然小说中的故事是虚构的，但是作者力求让故事在历史上有可能发生。尽管作者认为一个Freud与Nietzsche的故事会更有趣，但是由于Nietzsche疯掉时Freud还很年轻没有名气，于是代之以Dr. Breuer：

I wish I could have staged the novel a decade later: by then Freud would be developing psychoanalytic methods and a Freud-Nietzsche encounter would have made an interesting story. (On Writing a Teaching Novel)

　　确定了人物后，小说水到渠成：

Once my characters were in place I had the great writerly experience of seeing my characters coming to life and taking over the story. They appeared to converse all the time, and my task seemed merely to stay tuned in, to record their discussions, and to watch with amazement how the story gradually evolved. (On Writing a Teaching Novel)

　　时间设定在1882年，于是就没有假定1882年以后的事，比方说提到的书都是Nietzsche于1882年以前出版的。正是这种基于历史的态度，使得这个成为可能：In the Weimar Nietzsche Archives, she came across a 1878 letter in which Siegfried Lipiner tries to convince Heinrich Köselitz to send Nietzsche to Vienna where he would be treated by Breuer! 但是被Nietzsche的妹妹拒绝了。这句话最好地总结了作者的风格：

History is fiction that did happen. Whereas fiction is history that might have happened. (Afterword)

　　2.2 真诚

　　作者最触动我的地方是他的真诚。这本书虽然是用了第三人称，但是很接近于Dr. Breuer的第一人称，因为故事基本都是透过他的视角描述的，心理活动也基本只有他的。所以Dr. Breuer身上似乎折射出作者的影子，也可能是作者的来访者的影子，因为我觉得很多心理活动只有自己经历过或者听他人描述过才会这么具体。比方说

His most labile states of mind involved women. There were times—today, ensconced in the fortress of his consulting room, was one of them—when he felt strong and safe. At such times, he saw women as they really were: struggling, aspiring creatures dealing with the endless pressing problems of everyday life; ......But then there were other times—times of enchantment, of being captured by women who were larger than life, their breasts swelling into powerful, magical globes—when he was overcome by an extraordinary craving to merge with their bodies, to suckle at their nipples, to slip into their warmth and wetness...... It was all a matter of perspective, of switching frames of mind. If he could teach patients to do that at will, he might indeed become what Fraulein Salomé sought—a doctor for despair. (Chapter 2)Breuer caught himself gazing at his visitor’s bosom rather than at her face. How long, he wondered, have I been doing that？ Has she noticed？ Have other women noticed me doing that？ (Chapter 2)but he still felt guilty, knowing he was also doing it for himself: he enjoyed calling Nietzsche by the familiar “Fritz.” (Chapter 11)

　　类似的很多杂七杂八的想法作者都会详细地描写出来，让人觉得非常真实。

3. Nietzsche的哲学

　　1. 死亡，人生的意义，与成为你自己：

It is not the truth that is holy, but the search for one’s own truth! (Chapter 6)But one of my granite sentences is: ‘Become who you are.’ (Chapter 6)the final reward of the dead is to die no more! (Chapter 6)the first step in learning to walk is to understand that he who does not obey himself is ruled by others. (Chapter 15)

　　ietzsche坚信自由意志的存在，这可能也是他哲学的基础：

“Goals？ Goals are in the culture, the air. You breathe them in. Every young boy I grew up with inhaled the same goals. We all wanted to climb out of the Jewish ghetto, to rise in the world, to achieve success, wealth, respectability. That’s what everybody wanted! No one of us ever set about deliberately choosing goals—they were just there, the natural consequences of my time, my people, my family.” “But they didn’t work for you, Josef. They were not solid enough to support a life. Oh, perhaps they might be solid enough for some, for those with poor vision, or for the slow runners who chug all their lives after material objectives, or even for those who attain success but have the knack of continually setting new goals just out of their reach. But you, like me, have good eyes. You looked too far into life. You saw that it was futile to reach wrong goals and futile to set new wrong goals. Multiplications of zero are always zero!” Breuer was entranced by these words. Everything else—walls, windows, fireplace, even the corpus of Nietzsche—faded. He had been waiting all his life for this exchange. “Yes, everything you say is true, Friedrich—except for your insistence that one chooses one’s life plan in a deliberate fashion. The individual doesn’t consciously select his life goals: they are an accident of history—are they not？” “Not to take possession of your life plan is to let your existence be an accident.” “But,” Breuer protested, “no one has such freedom. You can’t step outside the perspective of your time, your culture, your family, your———” “Once,” Nietzsche interrupted, “a wise Jewish teacher advised his followers to break with their mother and father and to seek perfection. That might be a step worthy of a lad of infinite promise! That might have been the right dance to the right tune.” …… He never understood that his duty was to perfect nature, to overcome himself, his culture, family, lust, his brutish animal nature, to become who he was, what he was. He never grew, he never shed his first skin: he mistook the promise to be the acquisition of material and professional objectives. (Chapter 16)“I do not teach, Josef, that one should ‘bear’ death, or ‘come to terms’ with it. That way lies life-betrayal! Here is my lesson to you: Die at the right time!” “Die at the right time!” The phrase jolted Breuer. The pleasant afternoon stroll had turned deadly serious. “Die at the right time？ What do you mean？ Please, Friedrich, I can’t stand it, as I tell you again and again, when you say something important in such an enigmatic way. Why do you do that？” “You pose two questions. Which shall I answer？” “Today, tell me about dying at the right time.” “Live when you live! Death loses its terror if one dies when one has consummated one’s life! If one does not live in the right time, then one can never die at the right time.” “What does that mean？” Breuer asked again, feeling ever more frustrated. “Ask yourself, Josef: Have you consummated your life？” “You answer questions with questions, Friedrich!” “You ask questions to which you know the answer,” Nietzsche countered. “If I knew the answer, why would I ask？” “To avoid knowing your own answer!” Breuer paused. He knew Nietzsche was right. He stopped resisting and turned his attention within. “Have I consummated my life？ I have achieved a great deal, more than anyone could have expected of me. Material success, scientific achievement, family, children—but we’ve gone over all that before.” “Still, Josef, you avoid my question. Have you lived your life？ Or been lived by it？ Chosen it？ Or did it choose you？ Loved it？ Or regretted it？ That is what I mean when I ask whether you have consummated your life. Have you used it up？ Remember that dream in which your father stood by helplessly praying while something calamitous was happening to his family？ Are you not like him？ Do you not stand by helplessly, grieving for the life you never lived？” Breuer felt the pressure mounting. Nietzsche’s questions bore into him; he had no defense against them. He could hardly breathe. His chest seemed about to burst. He stopped walking for a moment and took three deep breaths before answering. “These questions—you know the answer! No, I’ve not chosen! No, I’ve not lived the life I’ve wanted! I’ve lived the life assigned me. I—the real I—have been encased in my life.” “And that, Josef is, I am convinced, the primary source of your Angst. That precordial pressure—it’s because your chest is bursting with unlived life. And your heart ticks away the time. And time’s covetousness is forever. Time devours and devours—and gives back nothing. How terrible to hear you say that you lived the life assigned to you! And how terrible to face death without ever having claimed freedom, even in all its danger!” (Chapter 20)I know that the key to living well is first to will that which is necessary and then to love that which is willed. …… I was going to teach you to overcome despair by transforming ‘thus it was’ into ’thus I willed it. ’But you’ve anticipated me. You’ve grown strong, perhaps even ripe. (Chapter 22)

　　2. 破除迷信上帝的幻觉与如何面对上帝死后的虚无

Breuer continued. “The other day you described your belief that the specter of nihilism was stalking Europe. You argued that Darwin has made God obsolete, that just as we once created God, we have all now killed him. And that we no longer know how to live without our religious mythologies. Now I know you didn’t say this directly—correct me if I’m mistaken—but I believe you consider it your mission to demonstrate that out of disbelief one can create a code of behavior for man, a new morality, a new enlightenment, to replace one born out of superstition and the lust for the supernatural.” He paused. Nietzsche nodded for him to continue. “I believe, though you may disagree with my choice of terms, that your mission is to save humankind from both nihilism and illusion？” Another slight nod from Nietzsche. “Well, save me! Conduct the experiment with me! I’m the perfect subject. I have killed God. I have no supernatural beliefs, and am drowning in nihilism. I don’t know why to live! I don’t know how to live!” (Chapter 12)

　　3. Eternal Recurrence

Nietzsche, in a rare gesture, took his arm. “My friend,” he whispered, “I cannot tell you how to live differently because, if I did, you would still be living another’s design. But, Josef, there is something I can do. I can give you a gift, the gift of my mightiest thought, my thought of thoughts. Perhaps it may already be somewhat familiar to you, since I sketched it briefly in Human, All Too Human. This thought will be the guiding force of my next book, perhaps of all my future books.” His voice had lowered, assuming a solemn, stately tone, as if to signify the culmination of everything that had gone before. The two men walked arm in arm. Breuer looked straight ahead as he awaited Nietzsche’s words. “Josef, try to clear your mind. Imagine this thought experiment! What if some demon were to say to you that this life—as you now live it and have lived it in the past—you will have to live once more, and innumerable times more; and there will be nothing new in it, but every pain and every joy and everything unutterably small or great in your life will return to you, all in the same succession and sequence—even this wind and those trees and that slippery shale, even the graveyard and the dread, even this gentle moment and you and I, arm in arm, murmuring these words？” As Breuer remained silent, Nietzsche continued, “Imagine the eternal hourglass of existence turned upside down again and again and again. And each time, also turned upside down are you and I, mere specks that we are.” Breuer made an effort to understand him. “How is this—this—this fantasy———” “It’s more than a fantasy,” Nietzsche insisted, “more really than a thought experiment. Listen only to my words! Block out everything else! Think about infinity. Look behind you—imagine looking infinitely far into the past. Time stretches backward for all eternity. And, if time infinitely stretches backward, must not everything that can happen have already happened？ Must not all that passes now have passed this way before？ Whatever walks here, mustn’t it have walked this path before？ And if everything has passed before in time’s infinity, then what do you think, Josef, of this moment, of our whispering together under this arch of trees？ Must not this, too, have come before？ And time that stretches back infinitely, must it not also stretch ahead infinitely？ Must not we, in this moment, in every moment, recur eternally？” …… “Time and time again, Josef, you have asked for concrete help. How many times have you asked me to be relevant, to offer something that can change you？ Now I give you what you request, and you ignore it by picking away at details. Listen to me, my friend, listen to my words—this is the most important thing I will ever say to you: let this thought take possession of you, and I promise you it will change you forever!” …… “Yes, eternal recurrence means that every time you choose an action you must be willing to choose it for all eternity. And it is the same for every action not made, every stillborn thought, every choice avoided. And all unlived life will remain bulging inside you, unlived through all eternity. And the unheeded voice of your conscience will cry out to you forever.” …… “I teach that life should never be modified, or squelched, because of the promise of some other kind of life in the future. What is immortal is this life, this moment. There is no afterlife, no goal toward which this life points, no apocalyptic tribunal or judgment. This moment exists forever, and you, alone, are your only audience.” …… “So, Josef, once again I say, let this thought take possession of you. Now I have a question for you: Do you hate the idea？ Or do you love it？” “I hate it!” Breuer almost shouted. “To live forever with the sense that I have not lived, have not tasted freedom—the idea fills me with horror.” “Then, ” Nietzsche exhorted, “live in such a way that you love the idea!” (Chapter 20)

　　4. 人际关系中的权力

all relationships must be understood on the basis of power. …… There I state that sexual relationships are no different from other relationships in that they, too, involve a struggle for power. Sexual lust is, at bottom, lust for total dominance over the mind and body of the other. …… I merely call it by its right name! I do not object to a man who takes sex when he needs it. But I hate the man who begs for it, who gives up his power to the dispensing woman—to the crafty woman who turns her weakness, and his strength, into her strength. (Chapter 15)

　　5. 求索真理必然会带来痛苦

those who wish for peace of soul and happiness must believe and embrace faith, while those who wish to pursue the truth must forsake peace of mind and devote their life to inquiry. (Chapter 15)

　　6. 磨难

Today I tell you my second granite sentence: ‘Whatever does not kill me, makes me stronger.’ Thus I say again, ‘My illness is a blessing.’ (Chapter 8)

　　7. 希望

Hope is the worst of evils because it protracts torment. (Chapter 6)

　　8. 人的动机都是利己

Dissect your motives deeper! You will find that no one has ever done anything wholly for others. All actions are self-directed, all service is self-serving, all love self-loving. (Chapter 9)

　　9. 婚姻

“Then I should have been more clear, Josef. I meant only to say that an ideal marriage relationship exists only when it is not necessary for each person’s survival.” Seeing no sign of enlightenment on Breuer’s face, Nietzsche added, “I meant only that, to fully relate to another, one must first relate to oneself. If we cannot embrace our own aloneness, we will simply use the other as a shield against isolation. Only when one can live like the eagle—with no audience whatsoever—can one turn to another in love; only then is one able to care about the enlargement of the other’s being. Ergo, if one is unable to give up a marriage, then the marriage is doomed.” (Chapter 21)

　　10. Misc

And the way Nietzsche dared to say things! Imagine! To say that hope is the greatest evil! That God is dead! That truth is an error without which we cannot live! That the enemies of truth are not lies, but convictions! That the final reward of the dead is to die no more! That physicians have no right to deprive a man of his own death! Evil thoughts! He had debated Nietzsche on each. Yet it was a mock debate: deep in his heart, he knew Nietzsche was right. (Chapter 6)“Eternal recurrence.” “The eternal hourglass of existence turning upside down, again and again.” “Let this idea take possession of you, and I promise that it will change you forever.” “Do you love the idea or hate it？” “Live in such a way that you love the idea.” “Nietzsche’s wager.” “Consummate your life.” “Die at the right time.” “The courage to change your convictions!” “This life is your eternal life.” (Chapter 21)

4. Nietzsche哲学的实践与心理治疗

　　ietzsche比较抽象，而Dr. Breuer则总是强调具体，觉得Nietzsche抽象的律令并没有现实的效用。印象中第一次这方面的冲突出现在Chapter 6:

Realizing that Nietzsche could discourse persuasively—and interminably—in this abstract realm of truth and choice, Breuer saw he had to force him to speak more concretely. “And my patient this morning？ What is his range of choices？ Perhaps trust in God is his choice!”

　　后面的还有

but there is a gulf—a huge gulf—between knowing something intellectually and knowing it emotionally. (Chapter 18)

　　ietzsche为Dr. Breuer列出的症状清单(Chapter 14)：

1. general unhappiness. 2. besieged by alien thoughts. 3. self-hatred. 4. fear of aging. 5. fear of death. 6. urges toward suicide. 7. Feelings of being trapped—by marriage, by life (I were trapped in a marriage and a life not of my own choosing.) 8. Feeling distant from wife 9. Regret about refusing Eva’s sexual “sacrifice” (I think about that lost opportunity very often.) 10. Overconcern about other physicians’ opinions of him (my perception of my colleagues’ opinions really distresses me) 11. Jealousy—Benha and another man

　　症状2: Nietzsche最初对Dr. Breuer's obsession with Bertha的分析是obsession是为了逃避面对更深层次的存在性问题，比方说衰老，死亡，人生的意义：

Nietzsche had theorized that the Bertha fantasies were a diversionary tactic on the part of the mind—one of the mind’s “back alley” tactics to avoid facing the far more painful Existenz concerns clamoring for attention. (Chapter 17)

　　ietzsche效仿Dr. Breuer最初治疗他的方式，叫他设想从远处观察自己：

Let us take a distant perch, perhaps on a mountain peak, and observe together. There, over there, far away, we see a man, a man with a mind both intelligent and sensitive. Let us watch him. Perhaps once he looked deeply into the horror of his own existence. Perhaps he saw too much! Perhaps he encountered time’s devouring jaws, or his own insignificance—mere speck that he is—or life’s transiency and contingency. His fear was raw and terrible until the day he discovered that lust soothes fear. Therefore, he welcomed lust into his mind, and lust, a ruthless competitor, soon crowded out all other thoughts. But lust does not think; it craves, it recollects. So this man began to recollect lustfully of Bertha, the cripple. He no longer looked into the distance, but spent his time recollecting such miracles as how Bertha moved her fingers, her mouth, how she undressed, how she talked and stuttered, walked and limped. Soon his whole being was consumed with such pettiness. The great boulevards of his mind that were built for noble ideas became clogged with trash. His recollection of having once thought great thoughts grew dimmer and soon faded away. And his fears faded also. He was left with only a gnawing anxiety that something was amiss. Puzzled, he sought for the source of his anxiety amidst the trash of his mind. And that is how we find him today, rummaging through the rubbish, as if it contains the answer. He even asks me to rummage with him! (Chapter 15)

　　以说教的方式告诫Dr. Breuer他obsess的对象是不真实的：

All seeing is relative, and so is all knowing. We invent what we experience. And what we have invented, we can destroy....The same situation, the same sense data—but two realities! (Chapter 18)

　　最后Nietzsche终于找到了更高的解决方案：Dr. Breuer认为Anna. O通过倾诉找到每一个症结的根源，从而得以摆脱奇怪的病症，而Nietzsche后来发现根本的问题不是症结的根源，而是症结的意义：

you’ve been using the wrong word. Perhaps what matters is not the origin—that is, the first appearance of symptoms—but the meaning of a symptom! Perhaps you were mistaken. Perhaps you cured Bertha by discovering not the origin, but the meaning of each symptom!...perhaps symptoms are messengers of a meaning and will vanish only when their message is comprehended. (Chapter 19)

　　接下来他们共同分析了Dr. Breuer对Bertha的迷恋背后的意义。首先是激情，魔力，与危险：

I’m a scientist, but science has no color. One should only work in science, not try to live in it—I need magic—and passion—you can’t live without magic. That’s what Bertha means, passion and magic. (Chapter 19)

　　ietzsche总结道：

Living safely is dangerous. (Chapter 19)

　　然后还意味着safe contest, certain victory：

I want competition, and I don’t. Remember, you said I didn’t have to make sense....ϒes, the woman of beauty has more power if she is desired by other men. …… Yes, that is another meaning of Bertha—safe contest, certain victory (Chapter 19)

　　ietzsche又总结道：

I’ve always believed, Josef, that we are more in love with desire than with the desired! (Chapter 19)Perhaps we must peel the meanings off one by one until Bertha ceases to mean anything but Bertha herself. (Chapter 19)

　　ietzsche认为这些真正的意义被Dr. Breuer隐藏起来了，他引用了Dostsevsky的一句话加以说明：

Dostoevsky writes that some things are not to be told, except to friends; other things are not to be told even to friends; finally, there are things one does not tell even oneself! (Chapter 19)

　　后来在陪同Dr. Breuer扫墓时，Nietzsche发现Dr. Breuer年幼去世的母亲也叫Bertha，这又赋予了Bertha一层意义：

In the end, we experience only ourselves in the present moment. Bertha’s not real. She’s but a phantom who comes from both the future and the past.” (Chapter 20)

　　ietzsche认为Bertha在Dr. Breuer的心中肩负着很多人的意义：

“I believe that your obsession will be resolved when you can answer one pivotal question: ‘How many people are in this relationship？’” The fiacre waited just ahead. They got in, and Breuer instructed Fischmann to take them to the Simmeringer Haide. Once inside, Breuer took up the question. “I’ve lost your meaning, Friedrich.” “Surely, you can see that you and Bertha have no private tête-à-tête. It’s never you and she alone. Your fantasy teems with others: beautiful women with redemptive and protective abilities; faceless men whom you defeat for Bertha’s favors; Bertha Breuer, your mother; and a ten-year-old girl with an adoring smile. If we have learned anything at all, Josef, it is that your obsession with Bertha is not about Bertha!” (Chapter 20)

　　症状9: 对拒绝Eva的offer的悔恨，当Dr. Breuer在催眠中发现他念念不忘的Eva的许诺奉献，Eva本人却是无意说的也不记得了时，得以彻底释怀。

“Josef, I don’t know what to say. I shall be honest—I am sorry to answer your question in this way, but for the sake of our old friendship I must be honest. Josef, I do not remember that conversation!”

　　症状10: Nietzsche对过于在意别人的意见的答复是认为这是把权力交到别人的手里：

Here you say you are overconcerned with the opinions of your colleagues. I have known many who dislike themselves and try to rectify this by first persuading others to think well of them. Once that is done, then they begin to think well of themselves. But this is a false solution, this is submission to the authority of others. Your task is to accept yourself—not to find ways to gain my acceptance.

　　ietzsche对Dr. Breuer压抑愤怒并以此为傲的批评：

I believe, Josef, that part of your distress comes from buried resentment. There is something in you—some fear, some timidity—that won’t permit you to express your anger. Instead, you take pride in your meekness. You make a virtue of necessity: you bury your feelings deep and then, because you experience no resentment, you assume that you are saintlike. You no longer assume the role of the understanding physician; you have become that role—you believe you are too fine to experience anger. Josef, a little revenge is a good thing. Swallowed resentment makes one sick! (Chapter 18)

　　Dr. Breuer在催眠中发现他耿耿于怀的对方的承诺，却是对方随意说出的，对方并没有放在心上，她们甚至会对其他男人做出同样的事。他发现他的obsession都是一厢情愿，剥除了obsession背后的意义后，现实的情况是那么冷酷。自此Dr. Breuer彻底从obsession中解脱了出来。他接着用自己摆脱Bertha的方式来帮助Nietzsche摆脱Lou：

Now Breuer knew why he had not told Nietzsche about his trance vision of Bertha walking with Dr. Durkin. That powerful emotional experience had released him from her. And that was precisely what Nietzsche needed-not a deｓｃｒｉｐｔion of someone else’s experience, not an intellectual understanding, but his own emotional experience, strong enough to rip away the illusory meanings he had heaped upon this twenty-one-year-old Russian woman. (Chapter 22)“Lou Salomé believed I should know everything about her relationship to you, and therefore took pains to describe each of your meetings in the greatest detail. She omitted nothing, she claimed. She spoke at length of Lucerne, Leipzig, Rome, Tautenberg. But Orta—I swear to you!—she mentioned only in passing. It made no particular impression on her. And one other thing, Friedrich. She tried to recall, but she said that she didn’t remember if she had ever kissed you!” Nietzsche was silent. His eyes flooded with tears, his head hung down. Breuer knew he was being cruel. But he knew that not to be cruel now would be crueler yet. This was a singular opportunity, one that would never come again. “Forgive my hard words, Friedrich, but I follow the advice of a great teacher. ‘Offer a suffering friend a resting place,’ he said, ‘but take care it be a hard bed or field cot.’ ” (Chapter 22)

　　Dr. Breuer总结道：

Of all that I learned that day, perhaps the most powerful insight was that I had not related to Bertha, but instead to all the private meanings I had attached to her—meanings that had nothing at all to do with her. You made me realize that I never saw her as she really was—that neither of us truly saw one another. Friedrich, isn’t that true for you as well？ Perhaps no one is at fault. Perhaps Lou Salomé has been used as much as you. Perhaps we’re all fellow sufferers unable to see each other’s truth. (Chapter 22)

5. Nietzsche的人格

　　ietzsche的内心世界很难进入，因为他会把别人的同情当做对权力的索取。在Chapter 7 Dr. Breuer与Freud探讨这个问题时读了Nietzsche "The Gay Science"中的一段话：

‘There was a time in our lives when we were so close that nothing seemed to obstruct our friendship and brotherhood, and only a small footbridge separated us. Just as you were about to step on it, I asked you: ”Do you want to cross the footbridge to me？“—Immediately you did not want to any more; and when I asked you again you remained silent. Since then mountains and torrential rivers and whatever separates and alienates have been cast between us, and even if we wanted to get together, we couldn’t. But when you now think of that little footbridge, words fail you and you sob and marvel.’

　　然后Freud对此进行了诠释：

Let’s reason it out. One person is about to cross the footbridge—that is, get closer to the other—when the second person invites him to do the very thing he planned. Then the first person cannot take the step because now it would seem as though he were submitting to the other—power apparently getting in the way of closeness.

6. Nietzsche对Freud的影响

　　作者认为Nietzsche对Freud有很大的影响，可是Freud自己却不愿意承认：

Contemporary scholarship has shown that Nietzsche anticipated Freud in many areas. (On Writing a Teaching Novel)

　　在On Writing a Teaching Novel中作者对此进行了详细的阐述：

Perhaps Freud was relatively unfamiliar with Nietzsche’s writings during Nietzsche’s productive lifetime. However, it is highly improbable that he (or any educated middle European) would have been unfamiliar with Nietzsche after 1900. (Remember, Freud’s first published article in psychiatry appeared in 1893, and his first book, Studies in Hysteria, in 1895.) We know, too, that some of Freud’s university friends (for example, Joseph Paneth) became early devotees of Nietzsche in the 1870s and early 1880s and wrote to Freud about their opinions of Nietzsche. And of course there was Freud’s intimate twenty-six-year relationship with Lou Salomé who, as I shall discuss shortly, had once been intimate with Nietzsche. We know, also, that Freud prized Otto Rank’s gift of a complete set of Nietzsche’s writings bound in white leather which he took with him to London when the Gestapo forced him to leave Vienna and to leave much of his library behind. We know also from the published detailed minutes of the Psychoanalytic Society in Vienna that two entire meetings in 1908 were devoted to Nietzsche. In these minutes Freud acknowledged that Nietzsche’s intuitional method had reached insights amazingly similar to those reached through the laborious systematic scientific efforts of psychoanalyses. The Psychoanalytic Society explicitly credited Nietzsche with being the first to discover the significance of abreaction, of repression, of the significance of forgetting, of flight into illness, of illness as an excessive sensitivity to the vicissitudes of life, and of the importance of the instincts in mental life—both the sexual and sadistic instincts. Freud, in fact, went so far as to point out the two or three ways in which he thought Nietzsche had not anticipated psychoanalysis. Obviously the act of delineating the ways in which Nietzsche did not anticipate psychoanalysis implies that he was fully aware of the many ways in which Nietzsche did anticipate psychoanalysis. Though Freud said at times that he had not read Nietzsche, there were other times he said that he had tried to read Nietzsche but was too lazy—an odd statement considering Freud’s legendary diligence and energy. (A perusal of his daily schedule, often consisting of ten to twelve clinical hours before sitting down to write, always leaves me gasping for breath.) On still other occasions (and here, I believe, we move closer to the true dynamics) Freud said he tried to read Nietzsche but got dizzy because Nietzsche’s pages were so crammed with insights uncomfortably close to his own. Thus to read Nietzsche was to deprive himself of the satisfaction of making an original discovery: in other words, Freud had to remain ignorant of Nietzsche’s work lest he, as he put it, be forced to view himself as a “verifying drudge.” Elsewhere he explicitly acknowledged that Schopenhauer and Nietzsche so precisely described and anticipated the theory of repression that it was only because he (Freud) was not well-read that he had the chance to make a great discovery. And making a great discovery was extraordinarily important to Freud, who realized early in life that a university career would be closed to him because of the anti-Semitism rampant in fin de siècle Vienna. Private practice was the only venue available to him, and the great independent discovery the only route to the fame he so much craved. The idea of himself as an original thinker making an independent discovery was, thus, crucially important to Freud, whose creative energy depended on this romantic image of himself. “Even Einstein,” Freud said, “had the advantage of a long line of predecessors from Isaac Newton forward, whereas I had to hack every step of my own way alone, through a tangled jungle.” Nietzsche, grounded in classical philosophy, especially the earliest philosophers—the pre-Socratic Greeks—had a very different attitude towards priority. “Am I called upon,” Nietzsche asked, “to discover new truths？ There are far too many old ones as it is.” He believed that the past was always embodied in the great man and sought only “to put history in balance again.” Never a modest man, Nietzsche predicted that “a thousands secrets of the past will crawl out of their hiding places into my sunshine.” (The Gay Science) Thus there is evidence that Freud knew and admired the work of Nietzsche. According to his biographer Ernest Jones, Freud placed several great men in a pantheon and said he could never achieve their ranks. In this group were Goethe, Kant, Voltaire, Darwin, Schopenhauer—and Nietzsche. Perhaps some of Freud’s confused feelings toward Nietzsche issued from his ambivalence towards the entire discipline of philosophy. At times Freud derided philosophy for its lack of a scientific methodology. Yet at other times he yearned to settle into pure philosophic and historical speculation, and considered his entire medical career as a detour, a false turn from his true calling as a Lebens-philosopher, an unraveler of the mystery of how man came to be what he is. To summarize, there are several answers to the question “Why write a psychotherapy novel starring Friedrich Nietzsche？” Nietzsche was extraordinarily prescient about the field of psychotherapy and exercised considerable influence upon Freud. Freud never acknowledged his debt to Nietzsche. The field of psychotherapy, as a whole, has followed Freud’s lead and ignored Nietzsche’s contributions.

7. 其他

　　作者最喜欢的哲学家：

My favorite thinkers are ones who dealt explicitly with the problems of being human: lebensphilosophers such as Nietzsche, Schopenhauer, Socrates, Plato, Epicurus, Sartre, Camus, and Heidegger. (A Conversation with Irvin D. Yalom)

　　作者推荐的近期的小说：（云图本来就是我最喜欢的电影之一，这本书可能就是接下来要读的几本书之一了）

The best new fiction I’ve read in several years is the novel Cloud Atlas, by David Mitchell—a work of genius. (A Conversation with Irvin D. Yalom)

　　歇斯底里原来曾被认为是妇科疾病：

For reasons still to be understood, it’s a female disease; there are still no documented cases of hysteria in males. (Chapter 14)