Mythic Function 神话的功能 Taken in this context, it can be seen that the paranoid construction has certain affinities with mythical thinking. Myths are after all story forms which carry with them an emotional appeal for their own justification. The appeal is made not on the basis of the reality of the story, but on the basis of a truth inherent in the myth which is believed. Myth accomplishes for the primitive community what paranoid construction accomplishes for the individual. It was Malinowski(1955) who emphasized the sociological function of myths. The myth is not merely a story told, but it is a lived reality. It is an expression and a codification of beliefs. The sociological function overrides the historical function. Whatever the reality of historical events, the myth brings consistency of belief to past events rather than merely recording them. The myth was not history or an explanation of past events—it was a lived reality in the present life of the community. Theparanoid construction is not merely a cognitive explanation of the individual's experience or memories—it is a lived present conviction and active reality. 在这样的背景下，可以看出偏执的建构与神话思维有着一定的关联性。神话毕竟是一种故事形式，带有一种为自己辩护的情感诉求。这种商丘不是基于故事的真实性，而是基于人们所相信的神话中固有的真理。神话对原始社会的作用，正如偏执的建构对个人的作用一样。马林诺夫斯基(1955)强调神话的社会学功能。神话不仅仅是一个故事，而是一个活生生的现实。它是一种信仰的表达和编纂。其社会学功能凌驾于历史功能之上。无论历史事件的真实性如何，这个神话都给过去的事件带来了信仰的一致性，而不仅仅是记录。这个神话不是历史，也不是对过去事件的解释，而是社区当前生活中的现实。偏执的建构不仅是对个人经历或记忆的一种认知解释——它是一种活的当下信念和活跃的现实。 The myth is in effect an embodiment of beliefs which reflect the values, attitudes, and convictions of the community. Behind the myth, there are a mentality and a form of thinking. Mythical thoughts cannot be regarded as mere invention, even though they are creative elaborations of mythical consciousness. The significance of the myth lies not in its content, but rather in the intensity and conviction with which it is experienced and believed. The analogous problem in the paranoid construction is not so much the content of what it asserts, but rather the intensity and conviction that lie behind it. It bears the stamp of necessity, which reflects the intensity of the inner subjective needs that it expresses and from which it derives. As Cassirer(1955) views mythic expressions, they are creative elaborations which express a tension of the subjective and objective, of the inside and the outside, which is resolved in terms of an intermediary form. The myth is not freely creative, but reflects an underlying necessity for the world of signs, the intermediary realm, to appear to consciousness as objective reality. 神话实际上是反映社群价值、态度和信念的信仰的体现。在神话的背后，有一种心态和一种思维方式。神话思想不能仅仅看作是发明，即使它们是神话意识的创造性阐述。神话的意义不在于它的内容，而在于它被经历和相信的强度和信念。在偏执的建构中，类似的问题与其说是它所主张的内容，不如说是它背后的强度和信念。它带有必然性的印记，反映了它所表达的和所产生的内在主观需要的强烈程度。正如Cassirer(1955)所认为的神话表达，它们是创造性的阐述，表达了主观与客观、内部与外部的张力，这种张力通过中介形式得以解决。神话并不是自由地创造性的，而是反映了对符号世界(即作为中介的领域)在意识中显现为客观现实的一种潜在的需要。 Mythical thinking is not a form of passive contemplation. It is rather an active creative elaboration of a view of reality that derives from a rich matrix of attitudes, emotions and purposes. It becomes a channel for the expression of dynamic forces at work, even unconsciously, in the community. Cassirer has observed: 神话思维不是一种被动的沉思。它是对现实观点的一种积极的创造性阐述，这种观点源于丰富的态度、情感和目的。它成为工作中，甚至无意识地，社区中的动态力量表达的一个渠道。Cassirer观察到: Insofar as myth condenses into lasting configuration, insofar as it sets before us the stable outlines of an objective world of forms, the significance of this world becomes intelligible to us only if behind it we can feel the dynamic of the life feeling from which it originally grew(1955,p.69). 只要神话凝结成持久的样貌,只要它在我们面前建立起形式的客观世界的稳定轮廓,只有我们在它之后能感受到生命感受(从这里神话生长出来)的动力学，这个世界的意义对于我们变得可理解。(1955年,p.69)。 These comments are applicable in an analogous fashion to the paranoid construction. The paranoid construction demonstrates and bears the stamp of necessity which reflects the intensity of inner subjective needs. It weaves a tapestry of subjective and objective elements, so that what it experiences becomes a sign. In Cassirer's words:"Every beginning of myth, particularly every magical view of the world, is permeated by this belief in the objective character and objective force of the sign." 这些评论以类似的方式适用于偏执的建构。偏执的建构具有必然性的印记，反映了内在主观需求的强烈程度。它编织了一幅主观和客观元素织成的织锦，因此它所经历的成为了一种符号。用卡西尔的话来说:“每一个神话的开端，尤其是每一种神奇的世界观，都渗透着这种对符号的客观特性和客观力量的信仰。” The paranoid construction is, therefore,a lived reality which expresses and grows out of an inner dynamic life feeling. That inner conviction is what gives meaning to the individual's experience. We cannot gain any entrance to the significance of his construction until we can feel the dynamic force that lies behind it and gives it life. 因此，偏执的建构是一种活生生的现实，它表达并成长于一种内在的动态的生命感受。这种内在的信念给个人的经历赋予了意义。只有当我们能够感受到位于一个人的建构背后并赋予该建构生命的动力，我们才能理解该建构的意义。