False Self-organization 虚假自体组织 A useful concept which I wish to introduce at this point is the notion of "false self," as proposed by Winnicott (1965). The latter relates his distinction between the true self-system and the false self-system to the Freudian division of self into a part that is central and intrinsically related to instinctual drives, and a pair that is turned toward and related to the external world. The false self has a defensive nature basically; its function is to hide and protect the true self. 在这一点上，我想介绍的一个有用的概念是温尼科特（1965）提出的 "虚假自体 "的概念。后者[后者是指谁？]将他对真实自体系统和虚假自体系统的区分与弗洛伊德的自体划分联系起来，将自体分为一个是中心的、与本能驱力有内在联系的部分，和一对转向外部世界并与之有关的部分。虚假自体基本上具有防御性，它的功能是隐藏和保护真实自体。 Winnicott sets up a series of levels of false self-organization. At one extreme, false self is presented as the real personality, and would be taken as the real person by extrinsic observers. The false self fails in meaningful human relationships, however, particularly situations in which some wholeness or integrity of the personality is expected. In less extreme situations, the false self acts to defend the true self. The true self carries on a secret life, but the false self carries on with the positive aim of preserving the individual in spite of abnormal environmental circumstances. 温尼科特设置了一系列虚假自体组织的层次。在一个极端，虚假自体被当作真实的人格，并被外在的观察者当作真实的人。然而，在有意义的人际关系中，特别是在期望人格具有某种整体性或完整性的情况下，虚假自体就会失败。在不太极端的情况下，虚假自体的行为是为了保护真实自体。真正的自体进行着秘密的生活，但虚假自体却以积极的目的进行着，即在不正常的环境条件下保护个体。 On a somewhat healthier level, the false self concerns itself with searching out the conditions which would make it possible for the true self to survive. If such a defensive reorganization cannot be established, then the clinical result, according to Winnicott, is suicide. Suicide thus becomes the destruction of the total self to avoid the threatened annihilation of the true self. It is the false self that organizes and executes the suicide. At a still healthier level, the false self is based on the integration of introjections. And at a still healthier level—a quite normal level of adjustment—the false self represents the organization of polite and socialized attitudes which enable the individual to surrender infantile omnipotence, with the gain of shaping a place in the social order which could never be maintained by the true self alone. 在一个比较健康的层面上，虚假自体关注的是寻找能够让真的自体生存的条件。如果这种防御性的重组不能建立，那么根据温尼科特的说法，临床结果就是自杀。因此，自杀就成了为了避免真实自体受到消灭的威胁而毁灭总的自体。组织和实施自杀的是虚假自体。在一个更健康的层面上，虚假自体是基于内摄的整合。而在一个更健康的层面——一个相当正常的调整层面——虚假自体代表了礼貌的和社会化的态度的组织，它使个体能够放弃幼稚的全能性，获得塑造社会秩序中的一个位置，而这个位置仅靠真实自体是无法维持的。 The concept of the false self is important because it raises some difficult clinical and theoretical questions about the whole question of identity formation—in what way and by what processes is the formation of identity authentic, in the sense that it gives birth to a true self, and in what sense is it inauthentic, as giving birth to a false self-system. Looking at the patients we have studied heretofore, it seems that the pathology of the false self is a very striking aspect of the clinical picture in all of these cases. 虚假自体的概念是重要的，因为它提出了一些关于整个身份形成问题的困难的临床和理论问题——身份的形成以什么方式和通过什么过程是真实的，在某种意义上，它产生了一个真实的自体，而在什么意义上，它是不真实的，因为它产生了一个虚假自体系统。从我们之前所研究的病人来看，在所有这些病例中，虚假自体的病理似乎是临床表现中非常突出的一个方面。 In some of these cases the false self-system seems to take over and predominate the organization of the personality. It seems to me that this was most striking and vivid in the case of Bob B. Through the years of his childhood Bob had shaped a false self which embraced his childish conformity to the wishes of his parents, his desperate attempts to live up to and measure up to his father's manly expectations, his attempts to conform and embrace his mother's dictates as to what it meant to be a "good Jewish boy," his dedication to a profession, etc. The interesting thing of course is that the entire complex which constituted this false self-facade was in tune with the ideals of a competitive and highly ambitious cultural framework with which we are all fairly familiar. To all external observation Bob was a bright, ambitious, successful young surgeon. He had every promise of worldly success and reward. 在其中一些病例中，虚假自体系统似乎占据了人格组织的主导地位。在我看来，这一点在鲍勃的病例中表现得最为突出和生动。鲍勃在童年的岁月中塑造了一个虚假自体，其中包括他孩子般地顺从父母的愿望，他拼命地试图达到和满足父亲的男子汉期望，他试图顺从和接受母亲关于什么是 "优秀的犹太男孩 "的要求，他对某一职业的奉献，等等。当然，有趣的是，构成这种虚假自体伪装的整个情结与我们都相当熟悉的竞争性和高度野心的文化框架的理想是一致的。在所有的外部观察中，鲍勃是一个聪明、雄心勃勃、成功的年轻外科医生。他有一切世俗的成功和回报的承诺。 Furthermore, it was at the point at which the realization of the false-self ideals were to be finally grasped and achieved that Bob began to decompensate. The choice was a radical one for him. Was he going to live up to and live out the false self-ideal—something that meant submission and conformity to his parent's expectations, to the expectations of society, to the wishes of people around him who, it seemed, were interested in his success not out of any concern for him or any real love for him, but out of a selfish and narcissistic concern for what gratifications and glorifications his success would bring them. 而且，在最终要把握和实现虚假自体理想的时候，鲍勃才开始失代偿。对他来说，这是一个激进的选择。他是否要辜负并活出虚假自体理想——意味着顺从和顺应父母的期望，顺应社会的期望，顺应周围人的愿望，而这些人对他的成功感兴趣，似乎不是出于对他的任何关心或任何真正的爱，而是出于对他的成功会给他们带来什么满足和荣耀的自私和自恋。 His psychosis was a desperate attempt to break out of this false self-trap. The situation was desperate. If he were to take up the trappings of his false self, with its ambitions and demands on him, it would mean setting himself on an inexorable path that led only to death. To move was life, and to be alive was to be on the way to death. To move was to move toward death. His was an "ontological insecurity." As Guntrip (1969) has written so eloquently: 他的精神病是为了摆脱这种虚假自体陷阱而铤而走险。情况是绝望的。如果他披上虚假自体的外衣，带着它的野心和对他的要求，这将意味着让自己走上一条无可奈何的道路，而这条道路只通向死亡。移动是生命，而活着就是在通往死亡的路上。移动就是走向死亡。他的是一种 "本体论的不安全感"。正如冈特里普（1969）所写的那样，他写得非常精辟。 "Ontological insecurity" means insecurity as to one's essential being and existence as a person, insecurity about one's ego-identity, the feelings of a basic inadequacy in coping with life, an inability to maintain one's self as in any sense an equal in relationships with other people. It involves therefore urgent needs for support but at the same time a great fear of too close relationships which are felt as a threat to one's own status as an individual. The schizoid person, to whatever degree he is schizoid, hovers between two opposite fears, the fear of isolation in independence with loss of his ego in a vacuum of experience, and the fear of bondage to, of imprisonment or absorption in the personality of whomsoever he rushes to for protection (1969, p. 291, italics in original). "本体论的不安全感 "指的是对自己作为一个人的基本存在和存在性的不安全感，对自己的自我身份的不安全感，在应对生活方面的基本不足的感觉，在与他人的关系中无法保持自己在任何意义上的平等。因此，它涉及到对支持的迫切需求，但同时又非常害怕过于亲密的关系，这被认为是对自己作为一个个体的地位的威胁。精神分裂症患者，无论他在何种程度上是精神分裂症，都徘徊在两种相反的恐惧之间，一种是对独立中的孤立的恐惧，在经验的真空中失去自我，另一种是对束缚的恐惧，对囚禁的恐惧，或对他急于寻求保护的人的人格的吸收的恐惧（1969年，第291页，原文为斜体）。 Caught in this profound and ontological insecurity, Bob could do little but cling to the isolated rock of his psychosis. We might ask ourselves where his true self was. It seems to me that it was almost totally displaced by a false self, and what was left was so fragmentary, so overwhelmed and immersed in the false self, that it was what confronted us at the extremities of his psychosis and in the depths of his depression. 陷入这种深刻的、本体论的不安全感中，鲍勃除了紧紧抓住他的精神病这块孤立的岩石之外，别无他法。我们不妨问问自己，他真正的自体在哪里？在我看来，它几乎完全被一个虚假自体所取代，剩下的是如此零碎，如此不堪重负，沉浸在虚假自体中，以至于在他的精神病的极点和抑郁的深处，我们面对的就是这样的自体。 There are other patients, however, for whom the organization of the false self, based on specific introjective contents, serves an explicitly defensive function. In some of these patients there was available a rudimentary sense of self which could be authentically autonomous and creatively spontaneous. I think for example of Clare, who forms a fascinating case study, particularly from the point of view of the therapeutic process. It is apparent in retrospect, that the striking success which she enjoyed in therapy was due to the fact that she was able to in some ways abandon the false self-system and allow herself room for real growth which gave space to the expression of her true self. A similar situation—although not as striking or dramatic as was the case of Clare—obtained for Don D. It was only by small steps in various areas of testing out his capacity for independent initiative and self-expression that he was able, little by little, to chip away at the fragments of false self which he had been struggling with for most of his life. It is fascinating in looking at these patients in terms of the varying degrees and levels of organization of the false self-system that the false self can present an extremely pathological facade, but it can also present an apparently well-functioning and well-organized facade, which fulfills all of the expectations and requirements of an adequate personality in behavioral and cultural terms. But, as we are all too well aware, even if the false self presents an apparently strong and capable facade, it is also capable of rapid regression and dissolution, even to the level of psychotic disorganization. Where there is a false self without any development of a true self this propensity is all the more marked and all the more dangerous. An unfortunately not uncommon experience for psychoanalysts is to put an apparently healthy and reasonably neurotic analyzand on the couch—and begin to find, under analytic regression, that the false self begins to fail and the patient begins to look more primitive and infantile. 然而，还有一些病人，对他们来说，基于具体的内摄性内容的虚假自体的组织，起到了明确的防御功能。在这些病人中，有些人有一种基本的自体意识，它可以真实地自主地、创造性地自发地存在。我认为，例如克莱尔，她形成了一个迷人的病例研究，特别是从治疗过程的角度来看。回过头来看，她在治疗中取得的惊人成功显然是由于她能够在某些方面放弃虚假自体系统，给自己留出真正的成长空间，从而给她真实的自体表达提供了空间。类似的情况——虽然没有像克莱尔那样引人注目或戏剧性——也发生在唐纳德身上。只有通过在各个领域的小步骤，测试出他的独立主动和自体表达能力，他才能够一点一点地削去他一生中大部分时间都在与之斗争的虚假自体的碎片。从虚假自体系统的不同程度和组织程度来看这些病人，很有吸引力的是，虚假自体可以呈现出一个极其病态的面孔，但也可以呈现出一个表面上功能良好、组织良好的面孔，在行为和文化上满足了一个充分人格的所有期望和要求。但是，我们都很清楚，即使虚假自体呈现出一个表面上强大而有能力的面孔，它也能够迅速地倒退和解体，甚至达到精神错乱的程度。在有一个虚假自体而没有发展出一个真正的自体的地方，这种倾向就更加明显，更加危险。遗憾的是，精神分析师的一个并不罕见的经验是，把一个表面上健康的、合理的神经质的分析者放在沙发上——并开始发现，在分析退行下，虚假自体开始失效，病人开始显得更加原始和幼稚。