The virus and diseases are like the embodiment of fantasy. It extends to all diseases - it harbors hidden intentions, it attacks us, we need to defend ourselves. That is, we tend to treat diseases as if they are internal malicious objects that harm us, instead to consider the virus and the disease it causes as just facts, unfortunate and sad, but facts nonetheless. And we endow them (facts) with our own parts of self, i.e. our own experiences. Do they attack us (viruses)? No, we attack, and viruses simply live with us. What begins as a virus is transformed in our psyche and acquires the characteristics of a mental object. We are largely inclined to look at a virus as the embodiment of a certain fantasy, with the quality of a predisposition. If I do something bad and I have a bad experience that tells me that it is bad, then this situation can lead to reasonable feelings of shame or guilt, but it's never that simple because when I go through these emotions I tend to start feeling persecuted and this easily turns into me being persecuted for what I did; i.e. now I am in the power of the object, and since I did something (I broke my grandmother’s vase) and I turn into me, who is being persecuted for this, i.e. I can’t get rid of this emotion - guilt and shame , and this is not alphabetized in any way, this internal object is now catching up with me. What can I do now? I can now get rid of the raw or haunting object only by avoiding these emotions: if we are talking about objects, then we project them simply, for example, within the framework of projective identification - if such people gather who broke vases, then this there will be a group of basic assumptions; and if those who did not break the cups, but broke a couple of them, gather, then those who did not break will also be those who are persecuted for having done something bad, because we have all done something bad. Now I am in the power of the object, and since this object has a history, this is inextricably intertwined with this history, possibly with the history of all my other bad deeds - real and imaginary. That is, a broken vase is a symmetrization with the fact that I broke something , damaged something, damaged anything - mother, sister, father, relationship between parents... Often the next step takes place: I can lose sight of the guilt that I was experiencing and begin to feel that I am being forced to feel bad, they (since this is projected externally, make me feel bad. Such transitions indicate a movement from fact to an object - first internal, then to external. This is how this process is shown in Raskolnikov’s personality, such transitions indicate the movement of a fact to an object - first to the internal, and then to the external. They are created in relation to a fantasy relevant to a given case. What happens if I feel that I have done something and feel guilty? I don’t feel guilt inside, I just projected it onto someone who is now haunting me (the guilt has been haunting me and now I am being haunted by someone - sometimes from the outside), and this one from the outside forces me to make myself feel guilty. I don’t feel any worries inside me, I get rid of them, but then I get paranoia. This is how objects of love are chosen. When a woman can come to a rapist, he beats her, humiliates her in various ways , leaves, and she returns to him again. Why? Because she has painful experiences inside that are not alphabetized (not processed), they are simply thrown out and attributed to the person who catches them and begins to behave as these emotions inside rape this person. Death, for example, can be easily accepted for a psychic object, often one that appears, is personified, as catching up with us, triumphantly showing that we will never be able to escape from it... Although this is a fact, and not an object that is pursuing us. This is the distinction in...