The Introject and Transitional Object Relation 内摄物和过渡性客体关系 One of the most important aspects of the process of introjection is the status of object representation. Introjection is based on the replacement of the relation to an external object by a relation to an internal object. In primitive incorporation, the internalization of the object is more global, so the object loses its characteristic as object and becomes totally part of the subject's inner world. Introjection, however, preserves some aspect of the objectivity of the object and its relevance to the external world. 内摄过程 中一个最重要的方面是 客体表征的状态。内摄的基础是将外部客体的关系替换为内部客体的关系。在原始融合中，客体的内化更具整体性，客体失去了它作为客体的特征，完全成为主体内部世界的一部分。然而，内摄保留了客体的某些方面的客观性，以及它与外部世界的相关性。 In his discussion of the relationship between object relations and internal structure, Modell (1968) has suggested that the transitional human object is one that somehow stands midway between what is created by the inner world and what exists in the external world. The transitional object is therefore, in the environment but its separateness from the self is only partially acknowledged. It is a created environment. The properties attributed to the transitional object are created by the subject and thus reflect the inner life of the subject. That transitional object itself is created out of the interplay of processes of introjection and projection, which create a state of fluid oscillation between what can be attributed to the object and what can be taken into the self. Thus Modell writes: Modell(1968)在探讨客体关系与内部结构之间的关系时提出，过渡性的人类客体是以某种方式介于内在世界所创造的客体与外在世界所存在的客体之间的客体。因此，过渡客体在环境中，但它与自体的分离只是部分地得到承认。这是一个被创造出来的环境。过渡性客体的属性是由主体创造的，因此反映了主体的内在生活。过渡性客体本身是由投射和内摄过程的相互作用而产生的，它创造了一种流体振荡的状态，在归属于客体的和归属于自体的之间。因此莫德尔写道: The transitional object is not a part of the self—it is "something" in the environment. However, it is endowed with qualities that are created by the subject by the oscillation of introjection and projection. Therefore, the mode of transitional object relationships is one where the differences between the self and the object are minimized. The object is not acknowledged as separate from the self (1968, p. 36). 过渡性客体不是自体的一部分，它是环境中的“某物”。然而，它被赋予的性质是由主体在内摄和投射间来回振荡而创造的。因此，过渡性客体关系的模式是自体与客体之间差异最小化的模式。客体不被承认是与自体分离的(1968，第36页)。 Thus it is important to observe that introjection and projection may be regarded as correlative mechanisms that serve the function of organizing the subject's inner world. The structure of that inner world, in consequence, is correlated with and derived from the quality of the subject's object relations. 因此，有必要注意的是，投射和内摄可以被视为组织主体内心世界的相关机制。因此，内心世界的结构与主体的客体关系的性质相关并衍生而来。 My view of introjection, then, is that it is a form of internalization which pertains to transitional object relations. The parental objects must be regarded as transitional, that is, as objects that are colored by the child's projections from the inner world. The process of introjection creates a transitional internal object that replaces the external libidinal relation to the parent. The internalized object, or introject, retains its basically transitional character, even as it becomes a part of the subject's inner world. 我对内摄的看法是，它是一种内化的形式，属于过渡性客体关系。父母客体必须被看作是过渡性的，也就是说，这些客体是由孩子内心世界的投射而着色的。内摄过程创建了一个过渡性内部客体，它取代了与父母客体的外部力比多关系。内化的客体，或内摄物，保持其基本的过渡性质，即使它成为主体的内心世界的一部分。 In Freud's original formulation of the process of introjection, it specifically involved loss of the object. In the present view, the child's Oedipal relationship to his parents is a form of transitional object relation. The parents by reason of the introjection cease to serve as specifically transitional objects, but the transitional mode of relation to the object is preserved even as the latter is abandoned. The parents cease to serve as transitional objects due to the introjective process, but the creative aspect derived from the child's inner world is preserved in the introject. Thus the process of introjection has a very important role to play in the psychic economy. It is an important mechanism for the mastery of instinctual forces and is closely involved in instinctual vicissitudes. This is equally true for both aggressive and libidinal instincts. Ultimately the characteristics and quality of the child's emerging superego depend on the quality of instinctual elements which are at one point projected onto parental objects and then secondarily introjected. 在弗洛伊德对内摄过程的最初构想中，这一过程特别涉及到客体的丧失。目前的观点认为，儿童与父母的俄狄浦斯关系是过渡性客体关系的一种形式。由于内摄，父母客体不再作为特定的过渡性客体，但与与客体关系的过渡模式被保留，即使后者被抛弃。由于内摄的过程，父母不再充当过渡的客体，但是从孩子的内心世界衍生出来的创造性方面被保留在内摄物中。因此，内摄过程在心理经济中起着非常重要的作用。它是掌握本能力量的重要机制，与本能变迁密切相关。这同样适用于攻击和力比多本能。最终，孩子出现的超我的特征和质量取决于本能元素的质量，这些元素在某一点上投射到父母客体上，然后又被内摄。 The introjected object loses its object function as it becomes part of the inner world, but it retains its connections with the external world at the same time. It carries with it into the internal world the residues of object derivation. Like the transitional object itself, it participates in both worlds. It is thus never internalized to the same extent as ego identifications. Within the range of consciousness it is something objectified within the reality of the self. Introjection covers a wide range of internalizing mechanisms which may vary considerably with the transitional character of the object. Those that are more primitive and more intensely endowed with instinctual derivatives are more apparently introjective. But the contribution of the inner world may be considerably muted, and may thus be less apparent, so that the instinctual influences are minimized and the introjects come much closer to the identificatory pole. They are distinguished, even so, by their distance from the ego core, when conscious, and by their embodiment with instinctual energies, both libidinal and aggressive. 当内摄的客体成为内部世界的一部分时，它失去了它的客体功能，但同时它保留了它与外部世界的联系。它把客体派生的残馀带进内部世界。就像过渡性客体本身一样，它同时参与两个世界。因此，它永远不会内化到与自我认同相同的程度。在意识的范围内，它是在自体的现实中被客体化的东西。内摄包含了内化机制的一个广泛范围，内化机制可能因客体的过渡性质而有很大的不同。那些天生就有更原始和更强烈的本能衍生品的人，更明显地是内摄型的。但是，内心世界的贡献可能是相当低调的，因此可能是不那么明显的，所以本能的影响被最小化，而内摄物更接近认同的一极。即使如此，因为它们与自我核心的距离(当它们是有意识的时候)，以及它们的本能能量的体现，它们在力比多和攻击性上，是卓著的。