Preface to the chinese edition
It is with great satisfaction that I write the preface to the Chinese edition of my book on Winnicott’s theory of maturational processes. I have good reasons to do so since this edition gives me the opportunity to introduce the “backbone” of Winnicott’s thought to the Chinese public.
Winnicott was a paediatrician who subordinated all his work to the purpose of developing a theory of maturational processes, which would account for the conditions under which a baby, who is immature and highly dependent on environmental care at the beginning of life, if such care is provided appropriately, gradually becomes a person integrated into an I, capable of establishing relations with external reality, of taking care of him- or herself, of assuming responsibility for his or her own life and of establishing social relations; a person capable of enjoying or even contributing to the cultural heritage of humanity, with the feeling that despite inherent problems and suffering, life is worth living.
In order to fulfil his task as a paediatrician more effectively, Winnicott sought knowledge and experience in psychoanalysis, and became a psychoanalyst who treated both children and psychotic adults. His aim was to use the knowledge obtained from the observation of regressive phenomena in the treatment of his psychotic patients in his child practice, and, in the same way, apply what he learnt from mothers and their babies to his work with psychotic adults. He eventually developed what he called child psychiatry, based on a radically changed psychoanalysis. The change essentially consisted of three points: 1) the formulation of a theory of maturational processes which would serve as a guiding theory for understanding maturational pathologies, as well as for clinical practice, and of which a theory of sexuality is a part; 2) the assessment of the environmental factor, particularly the initial one, in the establishment of the human individual since the very beginning; and 3) the replacement of internal conflicts, concentrated in the Oedipal Complex and prioritised by traditional psychoanalysis, with the problems experienced in the mother’s lap and within the ever wider circles which replace that lap during the maturational process, such as family, school and society in general.
Since Winnicott’s theory conceptualises and describes the various tasks, achievements and difficulties which are part of the maturational process from the absolute beginning and in each stage of life, it serves as a guide both to understanding health-related phenomena, permitting the better use of an individual’s health resources, and to diagnosing and treating as early as possible those difficulties which have not been resolved in previous maturational stages.
Formulated in those terms, Winnicott’s maturational pathology makes a fundamental contribution to psychoanalytical and psychotherapeutic clinical practice, shedding light on diagnosis and guiding the therapist, who must be capable of knowing the patient’s emotional age at any particular moment of the therapeutic relationship in order both to understand the immaturity which is exposed and to help the patient at the various stages of his/her development, including the phases of major dependence. This perspective contributes to the treatment of the so-called difficult cases, not covered by traditional psychoanalysis. Furthermore, this theory allows us to re-think therapeutic procedures in several other fields of healthcare such as psychiatry, child psychiatry, phonoaudiology, nursing, psychiatric social service, occupational therapy, as well as to instruct social workers and educators about care that promotes maturational development. Finally, it makes a precious contribution to all those who are involved in prevention policies.
Addressing different audiences, Winnicott’s articles cover sparse subjects. My intention in writing this book which is now being published in Chinese, was to provide a more systematic reading of Winnicott’s work, determining with greater clarity the unity of his thought and presenting in a more unified and comprehensive form his crucial contribution to psychoanalytical theory and clinical practice and to various other fields of healthcare. It seemed to me, already at the time of the first edition, that an articulate presentation of Winnicott’s thought around one of his main axes, namely the theory of the maturational processes, would promote understanding and consequently facilitate the reception of his complex and innovative theoretical perspective, from which a far-reaching and efficient clinical practice emerges.
In addition to disseminating Winnicott’s work, I had yet another goal: to draw the attention of the specialised public to the fact that, besides being an exceptional clinician, Winnicott developed a unitary, consistent theoretical framework which represents a decisive step in the development of psychoanalysis and which may be regarded as a new paradigm in this discipline. Despite the apparent looseness or dispersion, Winnicott’s work has an internal organization and a very particular coherence, so that it is possible to extract from it without too great effort a radically renewed psychoanalytical vision on health, illness and clinical practice, as well as teachings of vital relevance which apply to areas which are not strictly clinical.
These propositions were favourably received in Brazil by a significant group of highly qualified professionals, allowing for the creation of institutions, the São Paulo Winnicott Centre (CWSP), in 2003, in particular, and the Brazilian Society of Winnicottian Psychoanalysis (SBPW), in 2005, with the objective of promoting teaching, research and publication in the fields of Winnicottian studies. Teaching was implemented by the creation of the Training Course in Winnicottian Psychoanalysis which later expanded in order to encompass other modalities of clinical practice carried out or conceived by Winnicott. The new course, called Winnicottian Training Course, is currently under the responsibility of the Brazilian Institute of Winnicottian Psychoanalysis (IBPW), which was founded in 2015. Research conducted by the group has been presented in a series of events dedicated to Winnicott in several places in Brazil and in other countries. Publication related to research has been taken over by DWW Editorial, the publishers of the SBPW. Successful and innovative activities developed by the Winnicottian School of São Paulo have drawn international attention, making possible the foundation of the International Winnicott Association (IWA) in São Paulo, in 2013.
I do not hide my satisfaction to see these developments now published in what for me is the remote land of China. Thus, the fruitful trend towards globalization of scientific work gains strenght, liberating it from the inertia found in centres of traditional research which is often adverse to innovative ideas. I hope that my book will contribute to narrow the cultural relations between Brazil and China, which are still in their beginning, but will develop significantly in different fields and modalities.
There is a happy and successful story behind the publication of this book. It all started when Dr. Ling Sunang, from the Y Kang Center of Beijing Huilongguan Hospital, invited my husband, the philosopher Zeljko Loparic, and me to speak about Winnicott to a group of his fellow psychiatrists and therapists while we were visiting Beijing. We held a short seminar, which was followed by supervision work. During lunch, offered to us by Dr. Zhao Chengzhi right after the seminar, one member of the Y Kant Center inquired us about the possibility of us developing a constant activity about Winnicott at the Huilogguan Hospital. Six months later, we were contacted in Brazil and invited to teach an intensive half-yearly course over a period of three years, to be offered during the months of May and November, to that same group of therapists who came from different places in China. We accepted the invitation promptly. The course was held between 2014 and 2016, being recognised as a CME course. In 2017, it was reprogrammed for another period of two years, and due to the great public interest, another class was formed with the same basic programme. The former class continued at a more advanced level.
It was an extremely rewarding experience to see the reception and the devoted attention given to our theoretical and pratical teachings. It became clear that despite the fact that participants had taken part in training courses of psychotherapeutical practices that differed from Winnicott’s, such as the various modalities of traditional psychoanalysis (Freudian, Kleinian, Lacanian) or Jung’s individual psychology, they promptly acknowledged the fact that those approaches did not cover some of the most severe disorders which they encountered, and that Winnicott’s programme of multiple therapeutical modalities, including the institutional ones, offered fruitful alternatives. It was an interesting and pleasant surprise to see, through the clinical reports of the supervisioned cases, the clinical and human sensibility of the therapists who attended the course. Furthermore, it was rewarding to note how right Winnicott is when he claims that human nature is the same anywhere in the world and has not changed fundamentally for a long time no matter the ages or the cultural differences that are involved. The fact is that the difficulties experienced by Chinese patients are basically the same as those experienced by Brazilian patients when understood from Winnicott’s perspective. For example, the issue of establishing and maintaining a creative self is basic and recurrent in both countries. Difficulties regarding environmental relations such as the mother’s lap, family, school and society in adult life have similar weight and complexity; the need to develop and socialize without too great sacrifice of personal spontaneity is equally urgent. None of those difficulties can be reduced to the internal conflicts of Freudian or Kleinian psychoanalysis, to the lack of insertion of Lacan’s symbolic order, to Jung’s irruptions of the collective unconscious, and nor can they be considered as merely organic. Thus, teaching Winnicott in continental China today became to us a great and surprising laboratory to test and develop Winnicott’s ideas.
The positive reception of our work resulted in significant institutional developments. In 2016, the Chinese Winnicott Association was created at the Beijing Huilongguan Hospital and is now a member of the International Winnicott Association (IWA), as are the Winnicott Group of Shanghai University and the Beijing Mental Health Facilitating Center. The latter provides much appreciated assistence in the organization of courses at the Huilongguan Hospital, since 2014. It is worth mentioning that this Center has proposed another learning activity of particular value to the IBPW: the implementation of a Sino-Brazilian full training course in Winnicottian psychoanalysis, on the same basis as it is taught at the Winnicottian School of Brazil, aimed at professionals from different regions of China, with the objective of preparing future trainers in Winnicottian psychoanalysis. We hope that this course, which began in 2017 and is now well under way, will provide a first class of therapists able to teach Winnicott’s theory and practices in different environments, in learning and research centres, giving continuity to our work and thereby ensuring the implementation and consolidation of Winnicott’s clinical work in continental China.
The present book, D. W. Winnicott’s theory of maturational processes consists of the first part of my doctoral thesis, defended in 1998, at the Pontifical Catholic University of São Paulo (PUC-SP), entitled D. W. Winnicott’s theory of psychoses. At about that time, a research group dedicated to the philosophy of psychoanalysis, in particular the thought of Donald Winnicott, started in São Paulo, under the guidance of the philosopher Zelijko Loparic, It was also on that occasion that I corrected and prepared this first part of the thesis, which was about Winnicott’s theory of maturational processes, for publication. The book was published for the first time in Brazil, in 2003, by the publisher Imago. The very favourable reception by the Brazilian public led to its becoming a reference book in Winnicottian studies both in psychoanalytical institutions and in other organizations related to care and development, as well as academic institutions. The first edition, which had several reprints, was followed by a 2nd edition, in 2012, a 3rd, in 2014, and a 4th , in 2017 by by DWW Editorial. In 2012, the book was translated into Spanish with the title La teoria de la maduración de D. W. Winnicott and made available to the public in eletronic form. A translation to French is under way and, hopefully it will be ready by 2019. This highlights a growing international reception of the book and the research program that it follows. The English translation, entitled Winnicott’s Theory of the Maturational Processes was published in June 2016, by Karnac Books. It is on the English edition that the present Chinese translation is based.
My hope, with the publication of this Chinese edition, is that its dissemination will fall on fertile ground also here in China, and will provide tools to professionals devoted to the treatment of people who suffer from maturational disorders, as well as to those who promote prevention policies in healthcare. The reason for my hope lies in the fact that the work was done by translators linked to the Beijing Mental Health Facilitating Center, who are experts in translating Winnicott’s texts to Mandarin Chinese. I also expect that, in making the overwhelming effort to find terms and expressions which correspond to those of Winnicott, this group will eventually create an accurate Winnicottian vocabulary, wich will support the future translation of Winnicott’s complete works and, thus, promote an accurate understanding of the therapeutical practices conducted, planned and recommended by him.
Elsa Oliveira Dias
中文版自序
我很愿意为我的《温尼科特成熟过程理论》（Winnicott’s theory of maturational processes）这本书的中文版写一个序言。我有一个非常好的理由来写这个自序，因为这本书的中文版给了我一个机会，向中国的读者们介绍温尼科特思想的“支柱”（backbone）。
温尼科特是一位儿科学专家，他所有的工作都围绕着一个目的，即发展出一种个体成熟过程的理论。这个理论主要用来解释，婴儿从其生命一开始就处于一种不成熟的和高度依赖的情形中，他需要一定的环境性照护；如果环境能够恰当地为婴儿提供这种照护，那么婴儿就会逐渐地变成一个完整的人；而这个完整的人已经整合出了一个统整的“我”，能够与外部现实建立关系，能够照顾他自己，能够为他自己的生活承担起责任，以及能够建立自己的社会关系；这个人还能够享受人类文化遗产，甚或为此做一些贡献，并且拥有这样的感受，即：尽管至始至终都还存在着一些问题和痛苦，但生命是值得过活的。
为了更加有效地完成作为儿科学专家的工作，温尼科特在精神分析中找寻知识和经验，并且成为了一位精神分析师，他的治疗对象既有儿童也有成人精神病人。他的目的是，利用他为精神病人治疗过程中对退行现象的观察机会来获得一些知识，并把这些知识应用到对儿童的治疗实践中；同时，他也以同样的方式，把他从儿童的母亲和她们的婴儿那里学习到的知识，应用到他对成年精神病人的治疗实践中。最后，温尼科特基于对传统精神分析彻底改变的理念，发展出了他称为“儿童精神病学”的学科。这种对传统精神分析的改变本质上包含以下三点：1）构想出了一种成熟过程的理论，并以此作为理解成熟病理学和临床实践的一种指导性理论，而且把性欲发展理论作为其中一个部分；2）对环境因素的评估，特别是对人类个体自生命伊始的建立过程中，最早期环境因素的评估；以及3）所考虑的主题是母亲膝上体验的问题，以及在成熟过程期间逐渐替换母亲膝上的一种更宽泛的生活圈子，诸如家庭、学校和通常的社会内部的体验问题。这些主题取代了集中出现在俄狄浦斯情结阶段的各种内在冲突，那是被传统精神分析优先考虑的主题。
因为温尼科特的理论概念化和描述了生命发展中各种各样的任务、成就和困难，这些都属于从生命的绝对开始到成熟过程的每一个阶段的部分。所以，这个理论可以指导和理解各种健康相关的现象，允许更好地使用个体的健康资源，以及指导尽可能早地诊断和治疗在个体成熟早期阶段中没有被解决的那些困难。
以这些术语所构想出的温尼科特成熟病理学（maturational pathology），对精神分析性和心理治疗性临床实践做出了一个基本贡献，进一步揭示了诊断的真正意义，并能有效地指导治疗师的临床工作。这些治疗师一定要有能力，知道病人在治疗关系中任何特定时刻的情绪性年龄，其目的是既要理解病人在治疗中暴露出的不成熟性，也要有能力在病人发展的各个阶段中帮助他们，包括在主要的依赖阶段。这个理论有助于我们对那些所谓的困难个案的治疗，而这些个案无法被传统精神分析覆盖。此外，这个理论可以容许我们在许多其他健康服务领域中重新思考治疗性程序，诸如成人精神病学，儿童精神病学，听力学（phonoaudiology），看护学，精神病学社会性服务，职业治疗等领域，也能指导从事促进成熟性发展照顾工作的社会工作者和教育工作者。最后，这个理论对所有涉及到预防保健政策的那些人是一种宝贵的贡献。
针对不同的读者，温尼科特的文章也包含了很多稀疏分散的主题。我写的这本书正在出版中文译本，我的意图是提供关于温尼科特著作的一个更加系统的读物，使他的思想一致性更加清晰，以一种更加统一和综合的形式，呈现出他对精神分析性理论、临床实践和各种其他健康服务领域的重要贡献。早已在本书第一版发行的时候，似乎对我而言，清楚地描述围绕着一个（也就是成熟过程理论）主轴的温尼科特思想，将会促进对其思想的理解，因此促使他的复杂性和创新性理论观点被接受，由此便可浮现出一种深远的和有效的临床实践活动。
除了传播温尼科特的工作之外，我还有另一个目标：使相关专业人员关注到这样的事实：温尼科特除了是一名杰出的临床医生之外，他还发展出了一种完整统一的、具有高度一致性的理论性框架，这表明了精神分析的发展已经迈出了决定性的一步，而且它也被认为是这门学科的一种新范式。尽管温尼科特所作的工作表面上看起来有些松散，但是它们具有一种内在的组织性，并且具有一种非常特别的一贯连续（凝聚）性，因此我们有可能从他所有的工作中，不需要花费太大的努力，就可以提取出关于人类健康、疾病和临床实践的，并且是从根本上更新的一种精神分析性构想，同时它也是一种十分重要的学说，可以应用于严格上讲非临床的领域之中。
在巴西，我们的这些主张很顺利地就被一群非常高素质的专业人士认可并接受了，由此也促成了一些学术机构的成立，特别是在2003年成立的圣保罗温尼科特中心（CWSP），以及2005年成立的巴西温尼科特精神分析学会（SBPW），这些学术机构的目标都是促进温尼科特思想研究领域中的教学、研究和出版工作。我们创建了温尼科特学派精神分析培训课程（Training Course in Winnicottian Psychoanalysis）来实施教学，稍后为了包含由温尼科特所实施或构想的其他临床实践形式，这个培训课程有所扩展。扩展后的新课程被称为温尼科特学派培训课程（Winnicottian Training Course），目前由巴西温尼科特精神分析学院（(IBPW，2015年成立）负责实施教学。目前，已经有一系列致力于温尼科特思想和临床的研究逐渐展现出来，这些研究分别是由巴西国内和其他一些国家的几个温尼科特学习与研究小组负责实施。巴西温尼科特精神分析学会（SBPW）的DWW 编辑部还负责实施了与研究相关的一些出版工作。由巴西圣保罗温尼科特学派所做的这一系列成功的和创新性活动，已经受到了国际同行的关注，因此2013年在巴西圣保罗，我们成立了国际温尼科特协会（International Winnicott Association，IWA）。
当我看到在遥远的中国大陆出现了温尼科特思想和实践的发展时，我无法掩饰自己的欣喜。因此，关于温尼科特思想富有成效的科学工作的全球化趋势，让我们获得了力量，把我们从以传统精神分析研究为中心的保守氛围中解放了出来，这种传统的保守氛围常常不利于创新理念。我由衷地希望，我的这本书将有助于拉近巴西与中国之间的文化关系，当然两种文化之间的交流仍然才刚刚开始，但是它们将会在不同的领域和形式中有意义深远的发展。
我的这本书之所以能够在中国翻译出版，背后有着一个幸福和成功的故事。那是在2013年，我和我的丈夫，哲学家Zeljko Loparic，去中国旅行。当我们旅行至美丽的北京时，北京回龙观医院怡康心理诊所的凌笋昂医师，邀请我们为他的精神科医师和心理治疗师同事讲讲温尼科特，从这时起，一切就开始了。于是，我们在北京怡康心理诊所与中国的同行们举行了一个小型研讨会，之后我为他们督导了一个边缘性人格的案例。在中午吃饭期间，赵丞智医师询问我们，有没有可能在北京回龙观医院发展出一个关于温尼科特精神分析的连续培训项目，以便在中国推广温尼科特的思想和实践形式，提高中国大陆临床心理咨询师的水平。当时，我和我的丈夫都认为这是一个可行的提议。回到巴西之后的6个月内，在赵丞智医师的帮助下，我们一起为中国大陆的专业工作者设计了一个三年六期的连续培训项目，每年在北京的五月和十一月飞行集训两次，每次五天，上午理论课，下午个案督导，这就是第一届中国-巴西国际温尼科特精神分析取向心理咨询师连续培训项目。2014-2016年我们圆满地完成了第一届培训项目。从2017年开始，我们重新设计了这个培训项目，改成了四年连续培训，二年基础班，二年提高班，以适应来自于中国广大的各个不同地区学员的实际需求。也是从2017年开始，在北京温尼科特学习和研究小组和北京曼陀海斯心理咨询中心的帮助下，我们把巴西温尼科特精神分析学院的四年学院制温尼科特学派培训课程引入到了中国，这个课程在中国大陆被称为“国际温尼科特协会精神分析师中国候选人培训项目”，每两年招生一次，每次招15-20人，目前已经招了二届，目的是培养中国大陆的温尼科特思想和实践的专业人员。
通过这几年来的海外国际教学经历，证明了我们对温尼科特思想和临床实践的总结性研究是富有成效的，广大的海外（包括中国）学员对我们的课程好评有加，切实地提高了他们的理论和临床实践效率。
当我看到，我们的理论和实践性教学活动在中国大陆也被这么多人接受，而且有这么多人开始致力于温尼科特思想的学习、研究和实践，这是一种极具回报价值的体验。非常清楚的一点是，尽管存在这样的现实，几乎所有的学员以前所参加过的心理治疗性实践和理论的培训课程，都与温尼科特的精神分析思想不一样，诸如各种传统精神分析流派（弗洛伊德学派，克莱因学派，拉康学派），或者荣格个体分析心理学等培训课程，但是这些学员很快就承认了一个事实：以前所学过的这些精神分析流派，并不能覆盖他们在临床上经常遇到的某些最严重的精神障碍，而温尼科特的多重治疗方式的程序，包括机构性治疗方式，能够为他们提供更多富有成效的选择。通过我督导的临床案例报告，以及那些参加课程的心理咨询师和治疗师所表现出来的临床和人类的敏感性，除了让我感兴趣之外，更令我产生了一种愉快且惊讶的感受。此外，非常值得注意的是，当温尼科特提出人性在世界各地都是相同的，它在很长一段时间内并不能随着年龄变化和文化差异而从根本上发生改变的观点时，他的这个观点是多么地正确。事实说明，当我们从温尼科特思想视角来理解的时候，中国病人与巴西病人所遭受的那些痛苦和困难基本上是相同的。例如，在两个国家的病人中，建立和维持一个创造性自体都是他们最基本的和常见的问题；与环境关系相关的那些困难，诸如母亲的膝上、家庭，学校和成年生活的社会，都有着相似的权重和复杂性；不需付出巨大个人自发性牺牲的个人发展和社会化的需求也都显得同样的急迫。在这些困难中，没有一种困难可以被简化为弗洛伊德学派或克莱因学派精神分析的内部冲突，可以被简化为拉康学派的象征性秩序嵌入的缺乏，可以被简化为荣格学派的集体无意识的闯入，而且它们也不能被看作仅仅是器质性病理的结果。因此，我们今天在中国大陆进行温尼科特思想和实践的教学活动，成为了一个重大的和令人惊奇的实验室，可以验证和发展温尼科特的思想和临床实践。
我们在中国的这些积极教学工作，导致了温尼科特思想研究和实践在中国的机构性发展。在2016年，中国温尼科特协会（CWA）在北京回龙观医院成立，它是继上海大学温尼科特学研小组和北京曼陀海斯心理咨询中心（北京温尼科特学研小组）之后，国际温尼科特协会（IWA）吸收的又一个新成员机构。从2014年至今，在我们组织北京回龙观医院中巴温尼科特培训课程的过程中，北京曼陀海斯心理咨询中心（北京温尼科特学研小组）为我们提供了许多值得肯定和欣赏的帮助和支持。非常值得一提的是，这个中心首次向巴西温尼科特精神分析学院（IBPW）提议，目前已经在实施的另一项极有价值的国际教学活动：国际温尼科特协会精神分析师候选人完整培训课程，培训内容和大纲基于巴西温尼科特精神分析学院的一个四年制培训项目修改而成，目前正在参加培训的38位候选人学员来自于中国大陆不同地区的相关专业人员，他们胸怀着准备成为温尼科特学派精神分析和实践的未来中国治疗师和培训师的希望来参加这个四年制培训项目。这个培训课程开始于2017年3月，目前已经有两届学员正在按计划顺利地进行着，我们希望这个培训项目可以培训出中国第一批有能力进行温尼科特理论教学和临床实践的治疗师，他们可以在中国大陆不同的领域中，在不同的学习和研究中心，继续我们的教学和实践工作，从而能够在中国大陆实践和巩固温尼科特的临床思想和工作。
目前将要以中文翻译出版的这本书，《温尼科特成熟过程理论》（D. W. Winnicott’s theory of maturational processes），是由我的博士论文的第一部分组成。我的博士论文题目是“温尼科特的精神病理论”（D. W. Winnicott’s theory of psychoses），1998年在巴西圣保罗罗马天主教大学（PUC-SP）完成答辩。大约在那个时候，在哲学家Zelijko Loparic教授的指导下，一个致力于精神分析性哲学研究的小组，特别是针对温尼科特思想的研究，开始在巴西圣保罗出现；也是在那个时候，我修订了我的论文的第一部分，并准备出版成书，其内容是关于温尼科特的成熟过程理论。这本书在2003年首次由巴西Imago出版社出版了葡萄牙文版本。巴西公众非常喜欢并很快就接受了这本书的内容，以至于在各个精神分析学院，和其他与人类照护和发展相关的组织机构中，以及学术机构中，本书成为了温尼科特思想研究的重要参考资料。本书第一版很快售罄，随后又重印了几次，之后巴西温尼科特精神分析学院的温尼科特出版编辑部，在2012年出版了本书的第二版，2014年出版了第三版，2017年出版了第四版。2012年，这本书被翻译成西班牙文出版，并同时以电子版的形式呈现给了西班牙文的公众。目前本书的法文版正处在翻译中，有望在2019年出版。这些现象都说明本书正在逐渐地被国际同行和读者所接纳，紧跟着就会是一些研究项目的到来。2016年6月本书由英国Karnac图书出版社发行了英文版，书名是《温尼科特成熟过程理论》。目前即将出版的这本中文版是基于英文版翻译过来的。
在本书中文版即将出版之际，我希望：温尼科特的思想和实践也会在中国这片肥沃的土地上生根和发芽，也会为那些致力于治疗遭受成熟性障碍痛苦的专业人员，以及为那些制定卫生保健预防性政策的相关人员，提供理论依据和工具。我之所以能有这样的希望，其原因在于这样的事实：本书的翻译工作是由北京曼陀海斯心理咨询中心（北京温尼科特学研小组）温尼科特翻译和研究团队的专业人员进行的，他们是把温尼科特著作的英文文本翻译成中文的专家，他们的工作是在国际温尼科特学会派往中国进行国际教学的专家们指导下完成的。我还期待这个翻译和研究团队能够付出更大的努力，去研究和发现与温尼科特的语言词汇相对应的中文词汇和术语，最终能够创立一部精准的温尼科特学派语言的中文词汇和术语词典，以此来支持未来的温尼科特全集中文版的翻译工作，从而促进中国公众对温尼科特设计的、计划的和推荐的成熟过程理论性实践程序的精准理解。
Elsa Oliveira Dias
（赵丞智 翻译）
Acknowledgements
I would like to emphasize that this edition would not have been possible without the effort and determination of Dr. Zhao Chengzh, who, believing this work to be useful for Winnicott’s teaching in China, promoted and coordinated the work of translating the book, having taken charge, himself, much of the translation.
I am very grateful to everyone who was under his direction – Dr. Ling, Kevin, Thomas.
I also want to express my gratitude to my publisher, Yan Lan, for all the technical, linguistic and aesthetic care that she has given to this Chinese edition.
I am also grateful, and very especially, to Kevin for having undertaken, with enormous dedication, the revision of parts of the text that required extreme skill in balancing fidelity to the text and understanding to readers of Chinese language and culture.
致谢
我想强调的是，如果没有赵丞智医生的努力和决心，本书的中文版将是不可能实现的。赵丞智医生坚信，这本书对温尼科特理论在中国的教学很有用，因此促进并协调了该书的翻译工作，并亲自负责了大部分内容的翻译。
我非常感谢他领导下的每一位翻译工作者——凌笋昂医生，魏晨曦，郝伟杰。
我还要感谢我的发行人阎兰女士，感谢她对中文版在专业知识、文字表达和语言美感等所有方面所给予的照顾。
我也要特别感谢魏晨曦，他以极大的奉献精神对文本的某些部分进行了修订，这些部分需要极高的技巧，才能在忠于文本的真实性和中文语言及文化读者的可理解性之间找到平衡。