Restitutive Function 恢复功能 One of the important perspectives in this consideration is that paranoid states fit into a spectrum of patterns of response which share important characteristics with normal thinking processes. One aspect of this perspective is that paranoid processes share along with other mental states and activities the compelling human need to compensate for imagined or real deficiencies. As Rochlin has observed, 在这方面考虑的一个重要观点是，偏执状态属于一个反应模式谱系，这些模式与正常的思维过程共享重要的特征。这种观点的一个方面是，偏执过程与其他精神状态和活动一样，都有人类弥补想象的或真实的缺陷的迫切需要。正如罗克林所说， Our efforts toward independence, autonomy and freedom(for instance, the skills that we master and the versatility that we show in adapting to and then influencing our environment), no less than the faiths we nurture, indicate how obliged we are to attempt to transcend our limits, to find reparations for our deficiencies, and thus to earn some relief from our frailties. It appears, therefore, that the development of character and behavior and their rewards may depend at least as much upon our failures and anguish as upon our satisfactions(1965,p. viii). 我们努力独立、自主和自由(例如,我们在适应,然后影响我们的环境的过程中，我们掌握的技能和表现出来的多才多艺),不少于我们培养的信仰,表明我们多么不得不试图超越极限,找到对我们的不足补偿,从而获得一些对我们弱点的解除。因此，性格和行为的发展以及它们所带来的回报，似乎至少在很大程度上取决于我们的失败和痛苦，正如取决于我们的满足(1965,p. viii)。 The same perspective applies analogously to paranoia—it redeems from deficiencies and frailties, but in a fashion that limits growth and deprives the self of more human satisfactions. Our question concerns itself with those aspects of the restitutive process in our patients which determine that the pattern of their response should take the form of paranoia rather than another more adaptive and liberating form. 同样的观点也适用于偏执——偏执从缺陷和弱点中救赎，但是以一种限制成长和剥夺自我更多人类满足感的方式。我们的问题本身涉及到我们病人的恢复过程的一些方面，这些方面决定了他们的反应模式应该采取偏执的形式，而不是另一种更具适应性和解放性的形式。 Central to the whole consideration are the dread of abandonment and the basic conflicts over loss. Abandonment and loss are not merely traumata which cause pain and then pass. They have a profound effect which calls forth restitutive changes. The process of loss is always linked to its complementary process of restitution. The vicissitudes of the sense of personal worth and self-esteem are tied up with this cycle of loss and restitution. 整个考虑的核心是对被抛弃的恐惧和对失去的基本冲突。被抛弃和失去不仅仅是造成痛苦然后消失的创伤。它们产生了深刻的影响，引起了可挽回的变化。损失的过程总是与其补充的恢复过程相联系。个人价值感和自尊感的变迁与这种损失和恢复的循环密切相关。 The young child's narcissism and self-esteem are precarious and are subject to countless assaults from a series of inevitable experiences—parental disapproval,a shift of attention by the parents to a younger sibling, problems related to the loss of sphincter control, and a host of other experiences of childhood in which the self may feel devalued and self-esteem may be injured. An essential aspect of the development and maintenance of self-esteem is the continuance of meaningful relations between one's self and significant objects. One must have a sense of meaning something to others and of others meaning something to one's self in order to sustain a sense of inner value and esteem. When that meaningfulness is lost the satisfying image of one's self suffers. The essential narcissism on which self-esteem is based is prone to injury through the loss of objects. The more intense the underlying narcissism, the more prone the individual will be to experience loss of self-esteem in connection with object loss. Young children suffer loss but also demonstrate a readiness to accept substitute objects. In the progress of psychic development, when object libido has been established and the ego has been sufficiently altered by identificatory processes to exercise a self-critical function, object loss begins to be met with a lowering of self-esteem. Without this apparatus for self-devaluation, loss and abandonment are met with frustration, rage, and even hatred—but not with self-devalution. 孩子的自恋和自尊是不稳定的,从一系列不可避免的经历中受到无数攻击——父母的不满,父母的注意力转向一个弟弟或妹妹,括约肌控制的损失问题,和一堆导致感觉贬值,自尊可能受伤的其他童年经历。自尊发展和维持的一个基本方面是一个人的自我和重要客体之间有意义的关系的持续。一个人必须感到自己对他人有意义，他人对自己也有意义，才能保持内在的价值和尊重。当这种意义丧失时，一个人满意的自我形象就会受损。自尊所基于的本质自恋，容易因失去客体而受到伤害。潜在的自恋越强烈，个体就越容易因失去客体而失去自尊。年幼的孩子会遭受损失，但也表现出接受替代客体的意愿。在心理发展的过程中，当客体力比多被确立，自我被认同过程充分改变以行使自我批判功能时，客体的丧失开始遭遇自尊的降低。如果没有这种自我贬低的机制，失去和抛弃就会遭遇挫折、愤怒，甚至仇恨——但不是自我贬低。 The importance of the object in the process of forming and mainttaining meaningful object-relations cannot be underestimated. When the object is threatened, object-relations are put in jeopardy. The threat can come from without—from the object or environmental factors that affect the object or the relationship; or it can come from within—when the object becomes the focus of the individual's aggression, he puts the object in jeopardy. In either case, the object-relation is endangered and the individual runs the risk of lowering his own self-esteem. The inner growth of the self is intimately linked to the quality of the individual's object-relationships. Without meaningful relations, the developmental and maturational processes underlying ego and instinctual growth are impaired, sometimes severely(Rochlin,1965; Guntrip,1969). The maturational process is more complex than this, but it cannot evolve in a reasonable fashion without a meaningful object outside of the self to which the self can relate and with which the self can interact. From the beginning of life, the ego depends onobjects to complete the necessary conditions for development and adaptive functioning. 客体在形成和维持有意义的客体关系过程中的重要性不容低估。当客体受到威胁时，对象关系就处于危险之中。威胁可以来自外部——来自影响对象或关系的对象或环境因素;也有可能来自内心——当客体成为个体攻击的焦点时，他就把客体置于危险之中。在这两种情况下，客体关系都受到了威胁，个体冒着降低自己自尊的风险。自我的内在成长与个体客体关系的质量密切相关。如果没有有意义的关系，自我和本能成长背后的发育和成熟过程就会受到损害，有时会严重受损(Rochlin,1965;Guntrip, 1969)。成熟的过程要比这复杂得多，但是如果没有一个有意义的客体在自我之外，自我就不能以合理的方式进化。从生命的开始，自我就依赖于客体来完成发展和适应功能的必要条件。 The psychology of depression is the psychology of disappointment and unfulfilled expectations. Disappointment evokes fury at those who frustrate the child's wishes and expectations, but when the frustrating object is also highly valued the frustrations come to represent abandonment. The wishes to destroy the object can be avoided only by turning the aggression against the self. On this point Rochlin comments: 抑郁心理是失望和未实现期望的心理。失望会激起对那些破坏孩子愿望和期望的人的愤怒，但当令人沮丧的客体也被高度重视时，失望就代表了被遗弃。想要摧毁客体的愿望只能通过对自我的攻击来避免。关于这一点，罗克林评论说: The tendency to direct the aggression against oneself comes about when the obiect has assumed an importance beyond its nurturing functions. As the object begins to have more value, the self has correspondingly less. The implications are significant because, as the narcissistic libido gives way to a measure of object libido, with emotional development, the fantasies of being left or abandoned become equated with being worthless. In other words, a sense of worthlessness occurs only when the object that may be lost is worthwhile. The loss of a worthless object is the loss of a trifle. It evokes neither aggression,a sense of devaluation, nor masochistic attacks(1965, pp. 16-17). 当客体的重要性超出他的养育功能时，就会产生直接攻击自己的倾向。当客体开始拥有更多的价值时，自我相应地拥有的就更少了。这种暗示意义重大，因为随着情感的发展，当自恋的力比多让位于对客体力比多时，被抛弃或被抛弃的幻想就等同于毫无价值。换句话说，只有当可能失去的客体是有价值的，才会产生一种无价值感。失去一件没有价值的东西就是失去一件微不足道的东西。它既没有唤起侵略、贬值感，也没有唤起受虐狂的攻击(1965年，第16-17页)。 The ego has among its resources—increasingly as developmental progresses—ways of redeeming or minimizing its losses. The introjection of parental figures takes place relatively early in the development, as we have seen. These internalized figures become embedded in the character structure and thus minimize the impact of external loss. They also serve to divert hostility within, so that object losses in later stages of development tend to intensify internal aggression against the ego. Thus introjection serves important functions in preservation of objects, but it runs certain risks and dangers. The introjected object becomes part of the self and the destructive wishes and fantasies attached to it become a danger to the self. The introjected object becomes both a source of gratification, in that it preserves the essential tie to the object, and a source of menacing danger. The tension can be relieved in part by projection. The previously loved object is then perceived as directing criticism, reproach, and hate against the self. Internalization alone, then, is insufficient since, even though it preserves the object, it leads to isolation and withdrawal. Externalization becomes an important part of the process in that it reconstitutes the relation—and succeeds in both preserving the object and placating the inexorable and intensely destructive(suicidal) wishes of the superego. 自我在它的资源中有一种弥补或减少损失的方法——随着发展进展，这种方法越来越多。正如我们所看到的，父母角色的内摄发生在发育的相对早期。这些内化的人物成为性格结构的一部分，从而将外部损失的影响降到最低。它们还有助于转移内在的敌意，因此，在发展的后期阶段，客体的丧失往往会加剧对自我的内在攻击。因此，在保存客体的过程中，内摄起着重要的作用，但也存在着一定的风险和危险。内摄的客体成为自我的一部分，与之相联系的破坏性的愿望和幻想成为自我的危险。内摄的客体既成为满足的来源，因为它保留了与客体的基本联系，也成为威胁的危险的来源。这种张力可以通过投射得到部分缓解。先前被爱的客体被认为是对自我的直接批评、指责和憎恨。因此，仅仅内化是不够的，因为即使内化保存了对象，它也会导致孤立和退缩。外化成为这一过程的一个重要部分，因为它重构了关系，并成功地保存了客体，平息了超我那无情的、极具破坏性的(自杀式的)愿望。