Preservation of Self 自体的保护 The duality of preserving and annihilating, of introjecting and projecting, is inherent in the full spectrum of paranoid states. What seems most significant in the operation of these mechanisms is that there seems to be a close relation to situations or circumstances in which the ego has suffered or is about to suffer a significant loss. At such points the ego is confronted with its own inner sense of inadequacy and weakness. The mechanisms operate in the direction of preserving the inner elements that support self-esteem and its related narcissism. The complex of projection/introjection operates to rework the object-relations involved so as to preserve the self in a meaningful context of relatedness. The analogue is the interplay of infantile projection/introjection in establishing the self and building its relatedness to objects. Consequently, the operation of these mechanisms cannot be regarded in isolation as a result of intrapsychic dynamisms alone, but must be seen in the larger context of the subject's relatedness to objects and his embeddedness in a social context. 保留和消灭，内摄和投射的二元性，在偏执状态的全部光谱中是固有的。在这些机制的运作中，似乎最重要的是，似乎与自我遭受或即将遭受重大损失的情境或环境有着密切的关系。在这一点上，自我面临着它自己内在的不足和软弱。这些机制的作用方向是保护支持自尊及其相关自恋的内在因素。投射/内摄的复杂作用是对所涉及的客体关系进行重新加工，从而将自我保存在有意义的关联语境中。类似的是婴儿的投射/内摄在建立自我和建立与客体的联系时的相互作用。因此，不能把这些机制的运作孤立地看作仅仅是心理内动力的结果，而必须从主体与客体的关系及其在社会环境中的嵌入性这一更大的背景中来看待。 While the defenses are operating in an attempt to preserve the self, it is apparent that their capacity to do so is limited. The paranoid patient is under duress from within and from without. His defensive struggle is aimed at rejecting the painful and evil parts of his self and locating them outside(projection) and affiliating unto himself the fragments of relationship which can enhance his own sense of self and his relatedness to the world of objects around him(introjection). But the attempt proves abortive since both projection and introjection operate in part to diminish the sense of self. Projection preserves a relation of a certain distorted quality to the object, but at the expense of loss of the projected parts of the self and compromise of the capacity to relate in ways which facilitate the growth and integration of self. 当防御系统试图保护自我时，很明显他们的能力是有限的。偏执的病人受到来自内部和外部的胁迫。他的防御斗争的目的是拒绝他自己痛苦和邪恶的部分，并将它们定位在外部(投射)，并将关系的碎片与他联系起来，这些碎片可以增强他自己的自我意识，以及他与周围物体世界的联系(内摄)。但这种尝试被证明是失败的，因为投射和内摄都在一定程度上削弱了自我意识。投射保留了某种扭曲的与客体的关系，但代价是失去了投射的自我部分，并损害了以促进自我成长和整合的方式进行关联的能力。 Introjection preserves the relation to the object within the ego, but in so doing creates an internalized presence which is subject to primary process influences and which preserves its derivative character. The cost to the self is the persistent infringement on its internal consistency and the reduction in its capacity to relate to objects more maturely. The defensive operation of introjection, therefore, attains some self-preservative compromise, but it interferes with the ego's capacity to integrate itself less in drive-derivative terms and more in terms of mature object-relatedness. Introjection in its early developmental aspects allows the emerging ego to work through primary process types of structural organization, but in its defensive aspects tends to fix processes of internal structural formation in drive-derivative primary process types of organization and thus prevents the emergence of more autonomous secondary process forms of ego integration(Meissner,1971b). 内摄保留了自我内部与客体的关系，但这样做创造了一种内在化的存在，这种存在受主要过程的影响，并保留了它的衍生性。自我的代价是对其内在一致性的持续侵犯，以及对更成熟地与客体联系的能力的降低。因此，内摄的防卫性运作取得了某种自我保护的妥协，但它干扰了自我整合的能力，较少地以驱力衍生的术语，而更多地以成熟的客体关系的术语。内摄在其早期发展方面允许新兴自我工作主要流程类型的结构组织,但在防守方面往往修复过程的内部结构形成驱力衍生的主要过程类型的组织,从而防止出现更多的自治次级过程形式的自我整合(迈斯纳,1971 b)。 The struggle to maintain object-relations or their equivalent and the correlative effort to preserve a sense of self can be seen in states related to paranoia. Often paranoid mechanisms come into play in the face of loss, grief, depression, or of a narcissistic wound. The jealous person has to struggle to maintain his relation with the object of his love in the face of narcissistic loss and jealous rage. Jones (1929) closes his classic paper on jealousy with the comment that"… jealousy is a sign of weakness in love, not of strength; it takes its source in fear, guilt, and hate rather than in love"(p.340). The weakness is one in the self which relates itself in narcissistic dependence to the object. The threat of loss of the object is a direct threat to inner stability and security of the self. 在与偏执有关的状态中，我们可以看到维持客体关系或其对等物的努力，以及保持自我意识的相关努力。在面对损失、悲伤、抑郁或自恋的创伤时，偏执的机制往往会发挥作用。嫉妒的人在面对自恋的失落和嫉妒的愤怒时，不得不努力维持与他所爱的客体的关系。琼斯(1929)在他关于嫉妒的经典论文的结尾写道:“……嫉妒是爱中存在软弱的标志，而不是强大的标志;它的根源在于恐惧、内疚和仇恨，而不在于爱”(p.340)。弱点在自我之中，它把自己与客体关联在一起(以对客体自恋依恋的形式)。客体丧失的威胁是对自我内在稳定与安全的直接威胁。 The situation in the operation of prejudice is similar. One can say that the hatred of others displayed in prejudicial attitudes is a reflection of the inner hatred of self. Prejudice is the vehicle of guilt, anxiety, and hatred. If a man has no esteem for himself, he will have no esteem for others. Prejudice is never simply a rejection and devaluation of another person or group, but it always involves the correlative adherence to, and enhancement of, an ingroup. Ingroup affiliation serves to bolster the sense of self and by identification with the group and its values tends to support the individual's sense of identity and belonging. In proportion to the extent that the enhancement of self derives from the valuation of the group, the individual is driven to reinforce the importance and value of the group. He can do this by the comparative devaluation of outgroups and their respective values. The necessity to treat outgroups and outgroup members prejudicially is a reflection of the individual's sense of inner insecurity and his uncertainty about the value of the ingroup. A similar observation can be made about adherence to belief systems which frequently are institutionalized and represent one aspect of adherence to the group holding the beliefs. Such adherence, then, is predicated on the basis of primary process needs rather than on the basis of more autonomous secondary process decision and commitment. The internalization of group values on such terms is analogously at least introjective, and seems to rest less on genuine identificatory processes. 偏见运作的情况是相似的。可以说，以偏见的态度表现出来的对他人的仇恨是对内在的对自我的仇恨的反映。偏见是罪恶、焦虑和仇恨的载体。一个人如果不尊重自己，也就不尊重别人。偏见绝不仅仅是对另一个人或群体的排斥和贬低，它总是涉及到对一个团体的相关坚持和增强。团体归属感有助于增强自我意识，通过认同团体和其价值观，团体归属感倾向于支持个人的认同感和归属感。自我的加强在多大程度上来自于对集体的认可，个体就在多大程度上被驱使去强化集体的重要性和价值。他可以通过贬低外部群体及其价值观来做到这一点。怀有偏见地对待外部群体及其成员，这种需求反映了个体内心的不安全感和对集体价值的不确定性。对信仰体系的坚持也可以做类似的观察，这些体系往往是制度化的，代表着对持有信仰的群体的忠诚的一个方面。因此，这种忠诚是基于初级过程的需求的，而不是基于更自主的次级过程的决策和承诺的[关于初级过程和次级过程，请百度“弗洛伊德 初级过程 次级过程”]。类似地，对群体价值观的内化至少是类似内摄性的，而且似乎较少依赖于真正的认同过程。