False Self-System 虚假自体系统 The inner fragmentation and division in Bob's psychic structure reflects the form of impaired psychic integration that was described originally by Winnicott (1960) as the "false self-system." Bob had in the course of his interaction with his parents developed a split-off portion of his personality which consisted primarily in his compliant false self. It was the superficial reflection of defensive structures which allowed him to approximate the idealized image projected by his mother—the "good Jewish boy." The intensity of his defensive needs created a significant split between this superficially functional false self and the inner structure of his personality. His parents—and the rest of the world as well—responded to and interacted with the false self and took it for the whole of Bob's psychic reality. 鲍勃心灵结构内部的分裂和分割反映了受损的心灵整合形式，这被温尼科特(1960)最初描述为“虚假自体系统”的。鲍勃在与父母交往的过程中形成了人格的分裂部分主要是顺从的虚假自体。正是这种防御结构的表面反映，使他接近母亲所投射的理想化形象——“好犹太男孩”。他强烈的防御需求在这个表面上起作用的虚假自体 和 他人格的内在结构 之间 造成了明显的分裂。他的父母——以及世界上的其他人——都对这个虚假的自体做出了良好的反应，并与之互动，并将其视为鲍勃的整个精神现实。 Laing's remarks on the compliance of the false self provide a telling description of the inner psychic condition of our patient. Laing关于虚假自体遵从性的评论为我们的病人的内在精神状态提供了一个生动的描述。 The actions of this false self are not necessarily imitations or copies of the other, though its actions may come to be largely impersonations or caricatures of other personalities. The component we wish to separate off for the moment is the initial compliance with the other person's intentions or expectations. This usually amounts to an excess of being "good," never doing anything other than what one is told, never being "a trouble," never asserting or even betraying any counterwill of one's own. Being good is not, however, done out of any positive desire on the individual's own part to do the things that are said by others to be good, but is a negative conformity to a standard that is the other's standard and not one's own, and is prompted by the dread of what might happen if one were to be oneself in actuality. The compliance is partly, therefore, a betrayal of one's own true possibilities, but it is also a technique of concealing and preserving one's own true possibilities, which however, risk never becoming translated into actualities if they are entirely concentrated in an inner self for whom all things are possible in imagination but nothing is possible in fact (1965, p. 98). 这个虚假自体的行为不一定是对他者的模仿或复制，尽管它的行为可能在很大程度上是对其他人格的扮演或夸张模仿。我们希望暂时分离的部分是对他人意图或期望的最初遵从。这通常意味着过分的“好”，从不做除了被告知去做的任何事情，从不成为“麻烦”，从不坚持甚至背叛自己的任何反意志。然而，做一个好人，并不是因为一个人自己有积极的愿望去做别人认为是好的事情，而是消极地遵从一个标准，这个标准是别人的标准，而不是自己的标准，是由于害怕如果自己成为现实中的自己会发生什么而引起的。因此，顺从在一定程度上是对自己真实可能性的背叛，但它也是一种隐藏和保存自己真实可能性的技巧，然而，如果这些可能性完全集中在一个内在的自体中，对他来说，一切在想象中都是可能的，但实际上没有任何事情是可能的，那么这些可能性就有可能永远不会转化为现实(1965，第98页)。 Bob had functioned primarily in terms of this compliant and false self system through most of the years of his childhood. His compliance was in the service of preserving the symbiotic ties to the maternal matrix. Any other course would have entailed—or so it seemed to him—the threat of loss and abandonment. To have been himself would have entailed a loss of those ties to the mother upon which he depended for survival. 在他童年的大部分时间里，鲍勃主要是按照这个顺从的、虚假的自体系统运作的。他的顺从是为了维护与母体的共生关系。任何其他途径都会带来——或者在他看来是这样——失去和被抛弃的威胁。如果继续做自己，就会失去与赖以生存的母亲的关系。 Bob continued through the course of his career to function in terms of this false self. He dealt with reality in terms of a facade—a defensive organization—that he presented to the world and through which he interacted with the world. Even his defenses, however, were not really his own, since they were impersonations of his father, rooted in his need to gain approval from the father and to comply with the latter's wishes. It was fascinating during the course of his treatment to watch the fragmentation, reemergence, and then further dissolution of the false self. After his first break, Bob had rapid recourse to the false self system, as a set of behaviors or attitudes that he could take up at will and parade before the eyes of the onlookers. As he approached the ultimate compliance—the commitment to a career in oral surgery which he saw as designated for him by his father—the ambivalence which the false self concealed became more intense and the false self was no longer adequate to carry the load. Through most of the rest of his treatment, the question remained as to whether he would resume the false self. We both recognized that he could take that course if he so wished. His ambivalence and the intense and murderous hatred that lay behind it prevent him from doing so. 鲍勃在他的职业生涯中继续以这个虚假自体来运作。他以一种表面的方式来处理现实——一种防御性的组织——他把它呈现给世界，并通过它与世界互动。然而，即使是他防御，也不是他自己的，因为它们是对他父亲的模仿，根植于他需要得到父亲的认可，并遵从后者的意愿。在他的治疗过程中，看到虚假自体的分裂、重新出现，然后进一步溶解，是一件很有趣的事。在第一次突破后，鲍勃迅速求助于虚假自体系统，这是他可以随意采取的一系列行为或态度，并在旁观者面前炫耀。当他接近最终的顺从——投身于他父亲为他指定的口腔外科事业——虚假自体所掩盖的矛盾心理变得更加强烈，而虚假自体不再足以承担这一负担。在他接下来的大部分治疗中，问题仍然是他是否会恢复虚假自体。我们都认识到，如果他愿意，他可以选择那个过程。他的矛盾心理和背后强烈而凶残的仇恨阻止了他这么做。