The Paranoid Spectrum 偏执谱系 The suggestion that we have been advancing here is not only that paranoid conditions can range over a wide spectrum of intensities, but also that the mechanisms and functions that characterize paranoid conditions are also identifiable in other relatively common, less pathological, and even normal aspects of human adaptation. This approach helps to clarify some aspects of paranoia and places it in a context in which psychotically distorting mechanisms can be seen to be strikingly similar to mechanisms that in normal personalities serve adaptive and developmental ends. Consideration of the genesis of paranoia and an understanding of its mechanisms must take this context into account. 我们在这里提出的建议是，不仅偏执状况可以在广泛的强度范围内，而且偏执状况的机制和功能也可以在人类适应行为的其他相对常见的、不那么病态的、甚至是正常的方面得到确认。这种方法有助于澄清偏执症的某些方面，并将其置于一个背景中，在这个背景中，可以看到精神扭曲的机制与正常人格中服务于适应和发展目的的机制惊人地相似。考虑偏执症的起源和理解其机制必须考虑到这一背景。 This consideration also raises other related concerns. From an intrapsychic perspective the paranoid organization may be indistinguishable from the organization of relatively normal belief systems. Adherence to belief systems, however, can become fanatic with the generation of considerable hate and projective hostility toward adherents to divergent belief systems. Expanding the consideration to include more social aspects of such adherence, strong adherence to a belief system or to a value system shared within a group increases the coherence and solidarity within the group. This increases the sense of mutual sharing and support within the group and thus serves important psychological and social needs. The exclusive adherence to such ingroup ideologies tends to create a situation in which adherence is reinforced by rejection and devaluation of competing ideologies. Adherence to a set of ideas or beliefs, which give meaning to individual experience and upon which the individual places high value and personal significance, takes place through mechanisms of introjection and identification. The development of a personal value system and the consolidation of self-esteem are closely related to such group involvement and adherence. Other belief and value systems and the groups maintaining them must be seen as wrong, inadequate, evil, and to be rejected. The high valuation of one's own beliefs and values requires the expulsion of all elements that would tend to decrease its high estimation, and this is accomplished by projection. Thus undesirable elements are denied in one's own value system and are ascribed by projection to other value or belief systems. Thus the relationships are structured so as to permit prejudicial or even paranoid attitudes to control the relations between groups. Of such stuff are prejudice, persecution, riots, and wars made. 这种考虑也引起了其他相关的关注。从心理内部的角度来看，偏执组织可能与相对正常的信仰系统的组织无法区分。然而，对信仰系统的坚持可能会变得狂热，对不同信仰系统的坚持者产生相当大的仇恨和投射性的敌意。将考虑范围扩大到这种坚持的更多社会方面，对信仰体系或群体内共享的价值体系的强烈坚持会增加群体内的一致性和团结。这就增加了群体内部的相互分享和支持感，从而满足了重要的心理和社会需求。排他性地坚持这种群体内的意识形态，往往会造成一种情况，即通过排斥和贬低竞争性的意识形态来强化坚持。对一套思想或信仰的坚持(这套思想或信仰使个体的经验具有意义，个体认为其具有高度的价值和个体意义)，是通过内摄和认同机制进行的。个体价值体系的发展和自尊的巩固与这种群体参与和坚持密切相关。其他的信仰和价值体系以及主张这些体系的群体必须被视为错误的、不充分的、邪恶的、要被拒绝的。要对自己的信仰和价值进行高估，就必须驱逐一切可能降低其评价的因素，而这是通过投射来实现的。因此，在自己的价值体系中，不想要的因素被否定，并通过投射归于其他价值或信仰体系。这样，关系就被结构化了，从而允许偏见甚至偏执的态度来控制群体之间的关系。偏见、迫害、暴乱和战争都是由这种材料制造出来的。 Thus strongly held ingroup beliefs can become the basis of paranoid attitudes that obtain between groups. This has not infrequently been the case in the history of religions, and currently is the case in the conflict between the black and white races in the contemporary setting. Ingroup beliefs and values, then, can become a form of group paranoia. The tendency to paranoid distortion on this level is proportional to the intensity of the need to adhere to ingroup ideology. This is again conditioned by the degree of inner insecurity and inadequacy that the ideology answers to from the inner aspect, and on the degree to which such adherence is threatened by external social forces from the outer aspect. 因此，群体内的强烈信仰可能成为群体间偏执态度的基础。这种情况在宗教史上并不少见，目前在当代黑人和白人种族之间的冲突中也是如此。那么，群体信仰和价值观就会成为群体偏执症的一种形式。这个层面的偏执扭曲倾向与坚持群体内意识形态的需求强度成正比。这又受制于意识形态从内在方面回应的 内在不安全和不充分的程度，以及这种坚持从外在方面受到外部社会力量威胁的程度。 The point that I wish to emphasize is that mechanisms which serve to support constructive and adaptive belief and value systems, and which reinforce group membership and commitment, are from another perspective seen to be the basis of paranoid and paranoidlike attitudes. Belief and value mechanisms by reason of a changing context can become prejudiced or paranoid. Thus the same mechanisms underlie relatively normal as well as severely pathological states of mind. If Schreber's theological delusions and cosmological rationalizations were adhered to and affirmed by a large group of people as a theological belief system we would hesitate to call it delusional, just as we might hesitate to call the belief system involved in the mythical theogony of ancient Egypt a delusional system. 我想强调的一点是，从另一个角度看，有助于支持建设性和适应性的信仰和价值体系 以及 加强群体成员资格和承诺 的机制，是偏执和偏执式态度的基础。信仰和价值机制由于情境的变化，会变得有偏见或偏执。因此，同样的机制是相对正常以及严重病态的基础。如果史瑞伯的神学妄想和宇宙论的合理化被一大批人作为神学信仰体系来遵守和肯定，我们就会犹豫是否要称其为妄想，正如我们会犹豫是否要称古埃及神话神学所涉及的信仰体系为妄想体系一样。 A dividing line is difficult to draw. Certainly we are more likely to attach the label of paranoia where the manifestations occur in a socially deviant context or in association with other forms of pathology—e.g., schizophrenic decompensation is the commonest example. But the mechanisms can be in operation across a broad spectrum of states of mind of varying degrees of adaptation. Our understanding of paranoid mechanisms and of the genesis of paranoid states must take into consideration that the genetic roots of paranoid states are probably widespread in the social matrix and in fact involve important constructive dimensions of social and personal integration. The same mechanisms that serve the ends of development and adaptation also serve from another perspective as the basis of paranoid forms of adjustment. The pathological distortion is very likely, then, a matter of quantitative variation rather than qualitative difference. 很难划出一条分界线。当然，我们更有可能将偏执症的标签贴在 社会偏差背景下的表现 或 与其他形式的病理相关的表现 之上——例如，精神分裂症失代偿是最常见的例子。但这些机制可以在适应行为程度不同的心理状态的广泛光谱中发挥作用。我们对偏执机制和偏执状态的起源的理解必须考虑到，偏执状态的起源根源可能广泛存在于社会环境中，事实上涉及社会和个体整合的重要建设性层面。同样服务于发展和适应目的的机制，从另一个角度看，也是偏执型调整形式的基础。那么，病态扭曲很可能是量变而非质变的问题。 On the level of the psychopathology of everyday life, paranoid responses may have a realistic social context. Artiss and Bullard (1966) have pointed out that some patients harbor secrets which in fact have had real foundation and revelation of which was associated with threat of harm to the patient or others close to him. Often the secret has to do with expectations of advantage or advancement. In the face of disappointment there is a response of depressive anxiety which is followed by an outburst of paranoid thoughts—the "paranoid spike." The disillusionment provokes a defensive response which avoids acknowledgment of feelings of inadequacy and weakness. The authors comment that paranoid thinking and the distortion it produces seem to be a weapon of the weak. In fact, in all its manifestations and contexts, paranoid thinking fixes the individual in relation to others and creates an involvement with objects—an illusory distortion of, and substitute for, the kind of relationship wished for and desired but unobtainable. 在日常生活的精神病理学层面，偏执反应可能有现实的社会背景。Artiss和Bullard(1966)曾指出，有些病人藏有秘密，而这些秘密其实是有真实依据的，揭露这些秘密就会使病人或与他关系密切的人受到伤害的威胁。秘密往往与对优势或进步的期望有关。在失望面前，会有一种抑郁焦虑的反应，随后会爆发出偏执的念头——"偏执的尖峰"。理想破灭引发了一种防御性反应，这种反应避免了对不足和软弱感的承认。作者评论说，偏执思维及其产生的扭曲似乎是弱者的武器。事实上，在所有的表现形式和背景下，偏执思维使个人与他人的关系固定下来，并产生了与客体的关系——对所希望和期望的，但无法实现的那种关系的一种虚幻的扭曲和代替。 Paranoid thinking is thus widespread and relatively common. It is one pattern of dealing with feelings of insecurity and inadequacy, or of protecting oneself from such feelings. It permeates individual patterns of adjustment and establishes itself on larger levels of social organization and interaction. Our understanding of such phenomena must rest on more than inner psychic dynamics, although these are central to its genesis. We need also to understand the social and cultural processes which bring it about that types of responses which are adaptive in one context can become distortive and maladaptive in another context. 因此，偏执思维是普遍的，也是比较常见的。它是处理不安全感和不充分感，或保护自己不受这种感觉的一种模式。它渗透到个体的调整模式中，并在更大的社会组织和互动层面上确立自己的地位。我们对这种现象的理解必须不仅仅建立在内在的心理动力学上，尽管这些是其起源的核心。我们还需要了解社会和文化的过程，这些过程会导致在一种环境中具有适应性的反应在另一种环境中会变得扭曲和不适应。