Value Systems 价值系统 Closely related to belief systems are value systems. While beliefs pertain more to the cognitive organization and interpretation of the world and reality in which one exists, values pertain more to the actual standards and norms that people use in determining the direction and pattern of their activity. Allport (1958) has pointed out that values often form the basis of prejudice in that we tend to highly esteem attitudes with which we are narcissistically identified, and correspondingly we tend to devalue or regard hostilely any divergent attitudes. Values also represent critical aspects of personal involvement in community life. Individuals become incorporated into the community and acknowledged as members of the community in the degree to which they have internalized the shared values which the community holds as properly and characteristically its own. The community likewise recognizes its members by the degree to which they reflect and express these values. Where membership in such a psychological community is important for the stability and self-esteem of the individual, his adherence to the value system of the community is liable to be intensified and his tolerance for divergent values more limited. In this sense values can also take on the characteristics of closed or open systems—showing relative degrees of rigidity and resistance to change. 与信仰体系密切相关的是价值体系。信仰更多的是涉及到人们对自己所处的世界和现实的 认知组织和解释，而价值观则更多的是涉及到人们在确定活动方向和模式时的实际标准和规范。Allport(1958)曾指出，价值观往往构成偏见的基础，因为我们往往高度推崇我们自恋地认同的态度，相应地，我们往往贬低或敌视任何不同的态度。价值观也是个人参与共同体生活的关键方面。个人融入共同体并被承认为共同体成员的程度，取决于他们将共同体认为(适当地、具有代表性地)属于自己的共同价值观内化的程度。同样，共同体对其成员的认可，也是看他们反映和表达这些价值的程度。当这种心理共同体的成员资格对个人的稳定和自尊很重要时，他对共同体的价值体系的坚持就有可能加强，对不同价值的容忍度就会受到限制。从这个意义上说，价值观也可以具有封闭或开放系统的特征——显示出相对程度的刚性和对变化的抵制。 The psychology of values is extremely complex (Meissner, 1970c, 1970d, 1971) and beyond our present focus. It involves questions of the respective functions and interplay of ego and superego, the role of the ego ideal and its relation to both ego and superego, the development of conscience, and the vicissitudes of narcissism—to touch a few of the main headings. The development of a mature and realistic value system is a vital aspect of personality integration. As Jacobson (1964) and others have pointed out, the failure of developmental processes leading to mature value orientations creates difficulties in ego and superego identifications, in the establishing and maintenance of mature object relations, in defining and sustaining a coherent sense of identity, and in defining one's personal roles and functions in the context of the larger social community. Values are correlative to, and reinforce, the individual's pattern of meaningful identifications, and consequently provide one of the most significant parameters of mature personality integration. 价值观的心理学极其复杂(Meissner, 1970c, 1970d, 1971)，超出了我们目前的关注范围。它涉及本我和超我各自的功能和相互作用、理想自我的作用及其与本我和超我的关系、良知的发展和自恋的变迁等问题——这只是其中几个主要的标题。成熟而现实的价值体系的发展是人格整合的一个重要方面。正如Jacobson(1964)等人所指出的，导致成熟的价值取向的发展过程 的失败，会在自我和超我的认同、成熟的客体关系的建立和维持、界定和维持一致的身份感、以及界定个人在更大的社会共同体中的角色和功能等方面造成困难。价值观与个人的意义认同模式相关，并对其进行强化，因此，价值观提供了成熟人格整合的最重要参数之一。 The question of the role of values in personality functioning raises interesting questions about paranoid conditions. The central issue that it raises is that of narcissism. The paranoid system is invested with a quantity of narcissistic cathexis which is proportional to the intensity of the need to preserve the subject's self-esteem. The value system correspondingly distills a considerable amount of secondary narcissism into its organization, again in the interest of maintaining self-esteem. The paranoid system thus has a valuative aspect and serves similar restitutive functions for the paranoid that the normal value system serves for the normal personality. The paranoid system provides a sense of self-definition, establishes the patient in a meaningful relationship with the world of his experience, defines his place within that context, and provides a context of meaning within which he is able to determine his course of action and the pattern of his life. 价值观在人格功能中的作用问题提出了有关偏执状况的有趣问题。它提出的核心问题是自恋问题。偏执系统被投入了一定数量的自恋精神投入，这种精神投入与维护主体自尊的需要强度成正比。价值系统相应地将相当数量的次级自恋提炼到其组织中，同样是为了维护自尊。因此，偏执系统具有价值性的一面，对偏执患者具有类似于正常价值系统对正常人格的恢复功能。偏执系统提供了一种自体定义的感觉，使病人与他所经历的世界建立了一种有意义的关系，界定了他在这一背景中的位置，并提供了一种有意义的背景，使他能够在这一背景中决定他的行动方针和生活模式。