Loss of Trust 信任丧失 While the dynamics of self-devaluation are attributable to somewhat more developed stages of psychic organization, the rudiments of it stem from the earliest strata of experience. The beginnings lie in the insecuriy of the infant in relation to the one who cares for him and who introduces him to the culture in which he will live. Will has noted that 虽然自我贬低的动力可以归因于心理组织更为发达的阶段，但它的萌芽却来自于最早的经验层次。起点就在婴儿与在与他人关系中的不安全感，这些人包括照顾婴儿的人，以及向他介绍他将生活在其中的文化的人。威尔注意到 In his dependence upon mother, he develops the need and the ability to receive and to give tenderness and love, thus becoming inextricably bound—with anxiety, doubt, and fear, sorrow and delight—to the community of men(1961a,p.74). 在他对母亲的依赖中，他发展了接受和给予温柔和爱的需要和能力，因此，他与焦虑、怀疑、恐惧、悲伤和快乐不可分割地联系在一起，成为人类社会的一部分(1961a，第74页)。 The issues here are very much those that have been delineated by Erikson—particularly in the earliest phases of development, which have to dowith the development of a sense of basic trust and a sense of autonomy. 这里的问题很多都是埃里克森所描述的，尤其是在发展的最初阶段，这与发展基本的信任感和自主性有关。 I will not attempt here to review Erikson's complex and rather well known analyses of these earliest stages of development. But I wish to highlight certain aspects and issues. The initial and primary issues related to the development of basic trust form the rudiments of later self-esteem and form an essential substratum on which a sense of autonomy can build. Erikson points out that 在这里，我不打算回顾埃里克森对这些早期发展阶段的复杂而著名的分析。但我想强调一些方面和问题。与基本信任的发展有关的最初和主要问题构成了后来自尊的基础，并构成了自治意识能够建立的基本基础。埃里克森指出 The general state of trust... implies not only that one has learned to rely on the sameness and continuity of the outer providers, but also that one may trust oneself and the capacity of one's own organs to cope with urges; and that one is able to consider oneself trustworthy enough so that the providers will not need to be on guard lest they be nipped(Erikson,1963,p.248). 信任的一般状态…这不仅意味着一个人已经学会依靠外部提供者的不变和连续性，而且还意味着一个人可以相信自己和自己的器官处理冲动的能力;一个人能够认为自己足够值得信任，这样提供者就不需要警惕，以免他们被夹住(埃里克森，1963，第248页)。 Two important points are involved. The first is that the state of trust is achieved by way of a mutual regulation between the mothering figure and the child. The second is that the process takes place within a matrix of objects. The two aspects play into each other in that the experience of mutual regulation between the child's own increasingly receptive capacity and the mother's techniques of satisfaction help to balance the homeostatic instability of the young organism causing discomfort. Such regulation must come from the interaction with an external object which becomes the source of comfort. The child must develop a sense of certainty and predictability about that object which will allow the mother to come and go without arousing inner anxiety and rage. She must become an inner certainty for the child, by which he achieves an inner sense of security and goodness. The human organism has a need for objects and a need for a sense of relatedness to objects which must be fulfilled in order for nonpathological development to take place. 这涉及两个重要问题。首先，信任的状态是通过母亲和孩子之间的相互调节来实现的。第二，这个过程发生在一个客体环境中。这两个方面是相互作用的，在孩子自身不断增长的接受能力和母亲的满足技巧之间的相互调节的经验，有助于平衡引起不适的年轻有机体的自我平衡的不稳定。这种调节必须来自于与外部客体的交互作用，而外部客体成为舒适的来源。孩子必须对该客体有一种确定和可预测的感觉，这样，即便母亲来了走了，都不会引起孩子内心的焦虑和愤怒。她必须成为孩子内在的确定性，通过这种确定性，孩子才能获得内在的安全感和良好感。人类有机体对客体有一种需求，也有一种对与客体的联系感的需求，这种联系感必须得到满足，才能使非病态的发展发生。 Parental firmness must protect the child from the potential anarchy of his own undiscriminated impulses. The child must learn that angry wishes to have a choice, to assert his control, to manipulate demandingly, and to eliminate stubbornly will not jeopardize his basic sense of trust in himself and the others on whom he depends. If his environment encourages his self-assertion, it must also buffer him from meaningless and arbitrary experiences of shame and doubt. As Erikson points out, if the child is denied a well-guided experience of emerging autonomy and choice, he will turn the urges to control and manipulate against himself—the rudiments of precocious conscience and obsessive controls. The rage at frustrated wishes and needs must be turned away from the beloved and needed objects and can only be turned against the self in the form of shame and self-doubt. Erikson concludes: 父母的坚定必须保护孩子免受他自己无差别冲动的潜在混乱状态。孩子必须学会愤怒的愿望(想要有选择，想坚持自己的控制，想以要求的方式控制，想顽固地消除)不会损害他对自己和他所依赖的他人的基本信任感。如果他所处的环境鼓励了他的自我主张，那么它也必须缓冲他从无意义的、武断的羞愧和怀疑的经历中走出来。正如埃里克森所指出的，如果孩子被剥夺了自主和选择的良好引导体验，他就会把控制和操纵的冲动转到自己身上——这是早熟的良知和强迫性控制的萌芽。对失望的愿望和需要的愤怒必须远离所爱的和需要的客体，只能以羞愧和自我怀疑的形式来对抗自我。埃里克森总结道: This stage, therefore, becomes decisive for the ratio of love and hate, cooperation and willfulness, freedom of self-expression and its suppression. From a sense of self-control without loss of self-esteem comes a lasting sense of good will and pride; from a sense of loss of self-control and of foreign overcontrol comes a lasting propensity for doubt and shame(1963,p.254). 因此，这一阶段对于爱与恨的比例、合作与任性、自我表达的自由以及自我压抑都起着决定性的作用。自我控制而不丧失自尊，就会产生持久的善意和自豪;自我控制能力的丧失和外部的过度控制感带来了怀疑和羞耻的持久倾向(1963年，第254页)。 The derivatives of doubt, shame, and guilt can have disastrous consequences for later development. There is a presumption that the child deserves or requires punishment, which mobilizes the underlying fear of loss and abandonment. He has a growing sense of resentment which both calls down further punishment and reinforces the sense of worthlessness and undesirability. The groundwork is laid for a jaundiced view of life in which other persons are viewed as enemies and persecutors. These fears are intensified by the juvenile and adolescent need for acceptance which carries with it the fear of ostracism and rejection. Self-esteem suffers and one learns the techniques of disparagement and devaluation of others. The stage is set for the emergence of those defensive mechanisms which will support the tattered ego under this narcissistic assault(Sullivan,1953). 怀疑、羞耻和内疚的衍生品会对以后的发展产生灾难性的后果。有一种假设认为孩子应该或需要受到惩罚，这激起了对失去和被遗弃的潜在恐惧。他有一种日益增长的怨恨感，这既要求进一步惩罚，又强化了他的无价值感和不受欢迎感。这为有偏见的人生观奠定了基础，在这种人生观中，其他人被视为敌人和迫害者。青少年对接受的需要加剧了这些恐惧，而接受又伴随着对排斥和拒绝的恐惧。自尊受到伤害，一个人学会了轻视和贬低他人的技巧。这些防御机制的出现为这种自恋攻击下支离破碎的自我提供了支撑(沙利文，1953)。 The failure of these processes of mutual regulation and negotiation can be catastrophic. Mother and child become involved in a symbiotic relatedness out of which normal individuation takes place. If for some reason—fears of her own destructiveness or, more subtly, a breakdown in the process of mutual negotiation—the mother becomes psychologically aloof, the child's loving feelings for the mother cannot find adequate expression and must be repressed. This leads to the introjection of the repressed aspects of the mother's personality and to the failure of the symbiotic relation to be resolved in the course of development. Both mother and child fail to resolve the ambivalent phase of their developing relationship with the result that there is a clinging to their symbiosis. There is ambivalence in both mother and child which must be acknowledged, resolved and integrated into both mother and child's concept of themselves and each other before they can achieve real object-relatedness. 这些相互监管和谈判进程的失败可能是灾难性的。母亲和孩子之间形成了一种共生的关系，而正常的个体化正是在这种关系之外发生的。如果出于某种原因——害怕自己的破坏性，或者更微妙地说，害怕在相互协商的过程中崩溃——母亲在心理上变得冷漠，孩子对母亲的爱就无法得到充分的表达，必须加以压抑。这就导致了对母亲性格中被压抑的方面的内摄，以及在发展过程中要解决的共生关系的失败。母亲和孩子都未能解决他们发展关系的矛盾阶段，结果是他们对共生关系的执着。母亲与孩子之间都存在着一种矛盾心理，在实现真正的客体关系之前，这种矛盾心理必须在母亲与孩子的自我概念和彼此概念中得到承认、解决和整合。 For the child, the failure to interact with the mother in meaningful relatedness and to achieve a satisfying level of mutual negotiation and successful interchange carries with it a bitter disillusionment. The disillusionment is a response to the mother's incapacity to respond to the child's initiatives, so that she lets him down. Just at that point where he needs to perceive her as loving, trustworthy, and admirable, her own minimal self-esteem and fear of loving relatedness cause her to respond to his initiative toward closeness with an increase of anxiety and withdrawal. 对孩子来说，未能与母亲建立有意义的联系，未能达到令人满意的相互协商和成功交流，会带来痛苦的幻灭。幻灭是对母亲无力回应孩子的主动行为的一种反应，因此她让孩子失望。就在那个时候，他需要把她看成是有爱的、值得信赖的、令人钦佩的，而她自己最小的自尊和对爱的亲密关系的恐惧，导致她对他主动接近的反应是焦虑和退缩的增加。 The child is thus faced with an object for his identificatory strivings who is both low in self-esteem and somewhat ego-fragmented, and the child does identify with her, with disastrous results to his own developing ego. He emerges from this phase, naturally enough, not strengthened but profoundly weakened by his introjection of a mother-figure who is pervaded by a sense of worthlessness and whose ego-integration is precarious(Searles,1965,p.233). 这样，孩子就会因为他的身份认同斗争而面对一个客体，这个客体既缺乏自尊，又有点自我分裂，而孩子确实认同她，这对他正在发展的自我造成了灾难性的后果。自然地，他从这个阶段中走出来，并没有得到加强，而是被他对母亲形象的内摄深深削弱了。母亲形象中弥漫着一种无价值感，自我融合是不稳定的(塞尔斯，1965年，第233页)。 It is interesting, in the light of these comments, to think of the Schreber case. White(1961) has pointed out that an often ignored, but central, feature of the Memoirs is the conflict with the mother. The mother conflict is represented in the figures of his wife, Flechsig, and God. The crucial elements were the primitive, destructive, dependent oral impulses toward the mother which formed the nucleus of his psychosis. These repressed and unresolved needs were channeled into the maternal introject, which was defended against at a more superficial level by identification with the aggressor—the competent and compulsively conscientious father. Beneath the compulsive masculine facade, there was the secret and repressed infant who wished to incorporate the mother. One can only wonder what fantasies of primitive destructiveness might have been triggered by his wife's recurrent miscarriages and their implications for the mystery of "soul-murder." His own infantile and repressed longings for the mother must have brought him at one level to hate his unborn children with whom he would have to share the mother. The destructive wishes were realized but could only be readmitted in projected form. 考虑到这些评论，想想施雷伯的案例是很有趣的。怀特(1961年)指出，《回忆录》中一个经常被忽视但却很重要的特点是与母亲的冲突。母亲的冲突表现在他的妻子、弗莱克西格和上帝的形象中。最关键的因素是对母亲原始的、破坏性的、依赖的口欲冲动，这些冲动构成了他精神错乱的核心。这些被压抑和未解决的需求被引导到母亲内摄中，而母亲内摄通过与侵略者——有能力和强迫性尽责的父亲——的认同，在更肤浅的层面上得到了保护[即通过认同父亲来避免认同母亲]。在男性化的外表之下，隐藏着一个想要融入母亲的秘密而压抑的婴儿。人们只能猜想，他妻子反复流产，以及由此引发的“灵魂谋杀”之谜，可能引发了什么原始破坏性的幻想。他自己的婴儿式的和压抑的对母亲的渴望一定在某种程度上使他憎恨他未出生的孩子，他将不得不和他们分享母亲。破坏性的愿望实现了，但只能以投射的形式重新出现。