루이즈 캐플란 - [완전히 사라지는 목소리는 없다](Louise J. Kaplan, No Voice Is Ever Wholly Lost, Simon & Schuster) [2007년]

*Louise J. Kaplan, No Voice Is Ever Wholly Lost, Simon & Schuster

*The process of mourning is not only about detachment and the gradual relinquishment of the lost one, it is also about a reconfirmation of our attachments. The full work of mourning encompasses the rebuilding of our inner world and the restoration of the beloved in the form of an inner presence--if not precisely a Spirit or a ghost, an aspect of ego or conscience, and ideal, a passion. (19)

*Human drives are not innate--they must be nurtured. In the absence of a reciprocal dialogue, libido withers and never develops. In the absence of a reciprocating partner, an infant's aggressive strivings are simply chaotic and therefore urgently destructive. (23)

*It is true that the [repetition] compulsion to repeat ties us to the past, works against analytical cures, and keeps us running in circles instead of proceeding with our lives in more productive and pleasurable ways. However, the compulsion to repeat is not an ｅxpression of Thanatos, as some Freudian scholars have insisted. The repetition compulsion originates in Eros; that is, in the elemental human dialogue that binds each of us to other human beings and to human society itself. Essentially, every trauma poses a threat of loss of dialogue. By repeating the situation of threat, we retain the hope of continuing the dialogue. Any dialogue, even one that entails fear, threat, suffering, and self-punishment, is better than absence of dialogue. (32)

*The passive experience of being abandoned is transformed by the child into the active experience of "getting lost." (42)

*Usually, however, from the time a child is two, the death of (or desertion by) a parent is accompanied by profound disappointment, a loss of self-esteem and fantasies of abandonment. These emotional devastations are compounded by attributions of fault and responsibility, good and evil, and other complexities of conscience which, in a young child's mind, are always reduced to "Who is to blame?" "Who is bad one?" "Who made Daddy disappear?"

In the process of trying to make sense of the calamity that has befallen her, the child reaches a point where she begins to feel angry with the parent for leaving her unprotected. She blames the parent for abandoning her. She reasons that if the parent had valued her, he never would have gone away. She even sometimes wishes he could feel as bad as she does. But despite this confused angry-hurt, the child does not really want to destroy the image of the parent, which is still very much alive inside her. What she really wants is to refind the lost parent and resume their dialogue.

Eventually, the child transforms her anger with the dead parent into disappointment--that is, the parent's disappointment in the child. She reasons: "If only I hadn't been so grumpy and mean, my daddy would still be here." "If only I had not thought of chewing my mommy into little pieces, she might come home tonight and hold me in her arms." "If I had not been a dirty, worthless nothing, my father would not have abandoned me." In keeping with such primitive logic, the child unconsciously makes up her mind to transform herself into the kind of human being she imagines her dead parent would have wanted her to be. And this identification with the parent's ideal of a good and valuable child becomes one of the primary methods by which a child might reinstate a dialogue with the lost parent. By internalizing the parent's ideals and making them part of her own self, the child refinds her lost parent and in doing so resolves some of the conflicted feelings she had about that parent before he disappeared. (53-4)

*By demonstrating how bad he can be--since, after all, he doesn't have a mother to teach him how to be good--the child is trying to coerce his mother to return. (66)

: 이 부분과 윗부분은 논문에 상당히 도움이 될 듯하다. 히스클리프의 악한 행동에 대한 설명이 될 수 있을 듯하다.