Relation to Paranoia 与偏执的关系 The continuity between jealousy and envy and the paranoid states becomes more apparent. Not only are mechanisms of denial and projection in operation, but there is a sense of wounded narcissistic expectation and injustice, which serves to displace the blame for the individual's lack or loss to another person or persons or even to impersonal forces in the social environment. The envious person begins to feel not only that he has a right to the possession or state of well-being that he desires, but that another person's possessing it is a form of injustice that has been worked upon himself. As Spielman(1971) has commented in describing jealousy: 嫉羡与偏执状态之间的连续性变得更加明显。不仅是否认和投射的机制在起作用，而且还有一种受伤的自恋期望和不公平的感觉，这种感觉将个人的缺失或损失归咎于另一个人，甚至是社会环境中的客观力量。嫉羡的人不仅开始觉得他有权拥有他所渴望的幸福或具有幸福的状态，而且认为另一个人拥有幸福是一种不公平的表现，这种不公平已经影响到他自己。正如Spielman(1971)在描述嫉妒时所说: In jealousy one experiences apprehension, anxiety, suspicion or mistrust concerning the loss of a highly valued possession, or the divergence to another, a third person, of affection and love. It is often associated with an attitude of vigilant guarding against the threatened loss and an effort to preserve the status quo-to maintain possession. In sexual love this might involve an attempt to exact exclusive devotion from the love object.... Rivalry with a third person is typically involved and highlights a crucial aspect of jealousy; it occurs in a three person situation in which the jealous person fears a third person will intrude upon a two-person relationship and take possession(pp.62-63). 在嫉妒中，一个人经历了对失去一件非常珍贵的财产的恐惧、焦虑、怀疑或不信任，或对另一个人(第三人称)的感情和爱的分歧。它通常与一种警惕的态度相联系，以防范威胁的损失和努力保持现状，保持财产。在性爱中，这可能涉及到试图从爱的对象那里获得专一的奉献……与第三人称的竞争通常涉及嫉妒的一个重要方面;它发生在三个人的情况下，嫉妒的人害怕第三个人会闯入两人的关系并占有(第62-63页)。 Consistent with Sullivan's views on the development of the self-system and its correlative self-esteem, Joffe (1969) has pointed out that relatively early disturbances in regulation of well-being can promote the excessive turning of aggression against the self. This may lead to depressive, self-destructive, and masochistic predispositions and associated superego impairments. The capacity to tolerate internal conflicts may be correspondingly limited, with the result that there is a tendency toward massive externalization and reliance on external sources of self-esteem. Such individuals harbor a deep sense of fantasied disability and inadequacy which constantly stimulates and reinforces envious feelings. Envy, then, as Abraham had earlier observed, is intimately related to the vicissitudes of narcissism. Such individuals are continually caught up in a process of conscious and/or unconscious comparison between themselves and the envied object in which their own feelings of self-devaluation and inadequacy are repeatedly reinforced by comparison with an admired and idealized object. Joffe(1969)与Sullivan对自我系统的发展及其相关自尊的观点一致，指出相对早期的幸福感调节干扰可以促进对自我的过度攻击转向。这可能导致抑郁、自我毁灭、受虐倾向和相关的超我障碍。容忍内部冲突的能力可能相应受到限制，其结果是有一种大规模外化和依赖外部自尊来源的倾向。这样的人怀有一种深深的幻想中的残疾和不足感，这种感觉不断地刺激和加强嫉妒的感觉。因此，正如亚伯拉罕早先所观察到的，嫉妒与自恋的变迁密切相关。这些人不断地陷入一种有意识和/或无意识地将自己与被嫉妒的对象进行比较的过程中，通过与受钦佩和理想化的对象进行比较，他们自己的自我贬低和不足的感觉不断得到加强。 Thus, over against the Kleinian approach, Joffe(1969) insists that envy is a complex object-related attitude or tendency that is based on a number of component elements and requires a certain level of ego-development. Envy must include an id-derived motivating force, but it requires in addition the development of the capacity to distinguish between self and object. But even further, the child cannot envy without having the capacity for fantasy a desired end state as well as the ability to distinguish between such real fantasied wish fulfillment and the inner state of hallucinatory gratification. The ego must also have the resources to sustain a more or less enduring feeling state with more or less overt conscious aspects. Some degree of secondary process functioning and organization would undoubtedly be involved in this mechanism. Joffe comments: 因此，与Kleinian方法相反，Joffe(1969)坚持认为嫉妒是一种复杂的与客体相关的态度或倾向，它基于许多组成要素，需要一定程度的自我发展。嫉妒必须包括一种源自本我的推动力，但它还需要发展区分自我和客体的能力。但更重要的是，如果孩子没有幻想渴望的最终状态的能力，没有能力区分这种真正的幻想愿望满足和内心的幻觉满足，他们就不会嫉妒。自我也必须有资源来维持或多或少带有显性意识方面的持久的感觉状态。这一机制无疑将涉及某种程度的次级过程的运作和组织。Joffe评论到: It should always be remembered that possessiveness and associated envious feelings are complex social responses rooted in the development of ego functions and reality object relations, and should never be reduced to instinctual sources alone(1969,p.542). 应该永远记住，占有欲和与之相关的嫉妒情绪是复杂的社会反应，根源于自我功能和现实客体关系的发展，绝不应仅仅归结为本能(1969年，第542页)。 Consequently, from the point of view of the ego and its development, envy can be seen as a painful ego-state which is related to the loss of self-esteem and self-respect. The envious response can be triggered by any of the sources that undermine self-esteem—whether that be in terms of instinctual disappointments or frustrations, superego attacks, disparity between real and ideal self-images, or even environmental influences. These influences come to bear on the discrepancy between the self-representation and the ideal self-representation which is invested with the individual's narcissism. The response to such discrepancy can take the form of depression, but envy can also emerge as a distinctly different ego-state. It involves the mobilization of aggression, and has embedded in it elements of admiration and hopefulness. The envious person does not accept or resign himself to the loss or deprivation that he feels. He covets and desires what he does not possess—whatever that may be—so that his enviousness is a defense against the threat of loss and acts to restore or sustain his injured or threatened narcissism. The feelings of resentment and injured deprivation can easily take a blaming course—and bridge over into a paranoid position. A paranoid element is not infrequently seen in states of relatively intense envy. In this sense envy is dynamically related to the paranoid position, but it may also serve as a prophylactic against the development of a paranoid response. It may serveas a manageable state of the ego which at once defends against depression, preserves narcissism and self-esteem, and avoids the excessive reaction of the paranoid position. Envy can thus be seen as having a coping aspect which may serve adaptive ends. 因此，从自我及其发展的角度来看，嫉妒可以被看作是一种痛苦的自我状态，它与自尊和自重的丧失有关。嫉妒的反应可以由任何一个破坏自尊的因素引起，无论是本能的失望或挫折，超我攻击，现实和理想自我形象之间的差异，甚至是环境的影响。这些影响对自我表征与理想自我表征之间的差异产生了影响，而理想自我表征又与个体的自恋有关。对这种差异的反应可以表现为抑郁，但嫉妒也可以表现为一种截然不同的自我状态。它涉及发动侵略，并在其中嵌入了钦佩和希望的因素。嫉妒的人不会接受或屈从于他所感受到的损失或剥夺。他贪恋和渴望他所没有的东西——不管是什么——所以他的嫉妒是对失去的威胁的防御，是恢复或维持他受伤或受到威胁的自恋的行为。怨恨和受伤的剥夺感很容易变成责备的过程，并过渡到偏执的状态。在相对强烈的嫉妒状态中，偏执的成分并不少见。从这个意义上说，嫉妒与偏执状态是动态相关的，但它也可以作为预防偏执反应发展的一种手段。它可能是自我的一种可控制的状态，可以立即抵御抑郁，保持自恋和自尊，并避免偏执状态的过度反应。因此，嫉妒可以被看作是一种应对方面，它可能服务于适应的目的。