Autonomy vs. Compliance 自主vs顺从 The true and false self are essentially discriminable in terms of their relative autonomy and compliance. In the first instance this autonomy and compliance has to do with the framework of parental demands and expectations. Later in the course of development the context of such autonomy vs. compliance is considerably broadened. Thus it does not seem to me that the true and false self can be organized into independently existing psychic subentities, but rather what we are dealing with is the self-system as characterized by relative degrees of compliance and autonomy. Thus compliance and autonomy can be conceived of in terms of a continuum of states reaching from the most compliant and dependent extreme to the opposite extreme of fully developed and authentic autonomy. 真和假的自体在相对的自主性和顺从性上是可以区分的。首先，这种自主和顺从与父母的要求和期望有关。在后来的发展过程中，这种自主与顺从的内容被大大扩展了。因此，在我看来，真和假的自体并不能被组织成独立存在的精神子实体，相反，我们所处理的是自体系统，其特征是顺从和自主的相对程度。因此，顺从和自主可以被认为是一系列状态的统一体，从最顺从和最依赖的极端到完全发展和真正自主的相反极端。 The sense of autonomy in this context is akin to that proposed by Erikson(1959)—that is, a sense of self-control without loss of self-esteem, and a capacity for self-assertion and self-reliance without shame or doubt. That hyperautonomy which translates itself into stubborn self-willedness and willfulness and unrelenting independence is not in question here. The more autonomous is the function and organization of the sense of self, the more does it set the conditions whereby independent inner ego and superego development are elicited and subsequently more autonomously integrated ego and superego functioning promoted. However, insofar as the sense of self is false, that is, that it is based upon compliance, particularly the essential compliance which is involved in conformity to parental expectations and projections, the more symbiotically and defensively must the organization of the false self be, and consequently, the greater impediment does it provide to the second-order induction of growth potential in the underlying structures. 这种意义上的自主性与埃里克森(1959)所提出的自主性是相似的，即一种不丧失自尊的自体控制，一种不感到羞耻或怀疑的自体断言和自体依赖能力。这种过度自主(转化为顽固的自我意愿和任性)和不屈不挠的独立，在这里是毫无疑问的。自体意识的功能和组织越自主，它就越能设置环境，从而激发独立的内在自我和超我的发展，从而促进更自主整合的自我和超我功能。然而,因为自体的感觉是假的,也就是说,它是基于顺从,特别是符合父母期望和投射的基本顺从,虚假自体的组织越是共生地和防御性地存在，作为后果,它提供给底层结构中成长潜力第二次实现的障碍越大[second-order induction啥意思我不太清楚]。 Such a false self-organization tends to impede structural development and to supplant it to a certain degree. Thus the extreme forms of false self-organization which we have seen in some of our patients—particularly the patients in whom the dismemberment of the false self gave way to a psychotic process—the false self came to serve as the substance of the functioning personality. Such a self can be conceived of as drawing into its service functionally less autonomous ego and superego functions which operate correlatively to the underlying defensive organization and needs which the false self-system serves. At its extreme this quality of the inner psychic organization serves to undermine autonomy all along the line. Where the organization of the self-system is more autonomous and consequently less defensive, the self-system not only elicits the growth potential of ego and superego but functions more congruently with their autonomous capacity to function in more conflict-free and authentically independent ways. 这种虚假的自体组织倾向于阻碍结构的发展，并在一定程度上取代它。因此，我们在一些病人身上看到的虚假自体组织的极端形式——尤其是在那些虚假自体分解让位于精神病过程的病人身上——虚假自体成为了运作的人格的实体。这样的自体可以被理解为将功能上较少自主的自我和超我的功能引入到它的服务中，这些功能与虚假自体系统所服务的潜在防御组织和需求相关。在极端情况下，这种内在精神组织的品质会处处破坏自主性。当自体系统的组织更自主，因而防御性更弱时，自体系统不仅能激发自我和超我的成长潜力，而且以更符合它们的自主能力，以更无冲突、真正独立的方式运作。 Thus in the healthy and relatively autonomously functioning psyche, one has a sense of the congruence and integration between the self-system and the other functioning structural systems. Under conditions of false self-organization, however, one senses a disparity between ego-superego and the self-system. This contributes to the fragmentation and splitting which is so often seen in what we refer to as defective egos. Thus the fragmentation of the schizophrenic process would seem to reach a level of specifically ego and superego disorganization. In more borderline types of psychopathology, what one sees is a splitting of the self-organization, reflecting the intolerance of ambiguity and the incapacity for resolving it, but only transient disorganization of ego-superego systems. Along this line of thinking, Winnicott(1965) has described a classification of the false self-organization, which extends from the extreme condition in which the false self functions and is regarded as taking the place of the real personality, through varying degrees of split between the false and true self, to a healthier state of false self-organization in which the false self expresses itself in the individual's polite and mannered compliance with social attitudes and behavioral expectations. 因此，在健康和相对自主运作的心灵中，一个人能感觉到自体系统和其他功能结构系统之间的一致性和整合。然而，在虚假的自体组织的情况下，人们会感觉到自我-超我和自体系统之间的差异。这导致了破碎和分裂，这在我们所说的有缺陷的自我中很常见。因此，精神分裂过程的破碎，似乎达到了一个特定的自我和超我组织瓦解水平。在精神病理学更边缘型的类型中，人们看到的是自体组织的分裂，反映了对模糊性的不容忍和解决它的无能为力，但只是自我-超我系统的短暂的组织瓦解。沿着这种思路,温尼科特(1965)描述了虚假自体组织的一个分类,从极端条件(虚假自体运作并被认为是取代了真实的人格)，经过真假自体不同程度的分裂，到一个更健康的状态(虚假自体以个体礼貌的和造作的，与社会态度和行为预期顺从的方式表达自己)。 Thus the internal autonomy becomes the touchstone of the integration of the personality. Moreover, it is a significant integrating force in healthy personality development. When the developmental context, and, specifically, the interactional process which takes place between the child and his parents acts in such a way to inhibit the strivings toward autonomous development, then the developmental course is diverted into structurally damaging and undermining channels. The basic issue between parent and child—as between more mature adults as well—is the extent to which the price of instinctual gratification is the surrender of autonomous strivings. Too often the demand for compliance is attached to the rewards and gratifications that adults are willing to offer to children, as well as to other adults. Such an emphasis on compliance can only lead to the substitution of needs for achievement and approval for authentic autonomy. In this way the avoidance of feeling of impotence and helplessness is accomplished by fostering a need for power. 因此，内在自主性成为人格整合的试金石。是人格健康发展的重要整合力量。当发展的环境，特别是发生在孩子和父母之间的互动过程，以这种方式抑制了朝向自主发展的努力，那么发展的过程就会转向结构上破坏和削弱的渠道。父母和孩子之间的基本问题——在更成熟的成年人之间也是如此——是本能满足的代价是放弃自主奋斗的程度。对顺从的要求往往与成年人愿意给予儿童和其他成年人的奖励和满足联系在一起。这种对顺从的强调只能导致，对成就和赞成的需要，代替真正的自主。用这种方法，避免感到无能为力和无助，通过培养对权力的需求被实现了。 Consequently I would not see the true self as an isolated and protected core of the personality which never enters into communication with the world of objects around it. The self as we are considering it here is that part of the inner psychic organization which is particularly in communication with the reality around it. It not only organizes itself in terms of internalizations from that surrounding environment, but it is also constantly interacting with it and subject to a wide variety of influences from it. Thus the notion of self which we are developing here is much more akin to Erikson's sense of the self(identity) as a socially and culturally related psychic organization than to that part of Winnicott's formulations which see it as uncommunicable and uncommunicated. The latter author, for example, remarks: 因此，我不会把真的自体视为一个孤立的、受保护的人格核心，它从不与周围的客体世界进行交流。我们在这里所考虑的自体是内在精神组织的一部分，它特别与周围的现实沟通。它不仅根据周围环境的内化来组织自己，而且还不断地与周围环境进行交互，并受到周围环境的各种影响。因此，我们在这里发展的自体概念更类似于埃里克森的自体(身份)意识，作为一个社会和文化相关的心理组织，而不是温尼科特提法中认为它是不可交流和未交流的那部分。例如，后一位作者说: I suggest that in health there is a core to the personality that corresponds to the true self of the split personality; I suggest that this core never communicates with the world of perceived objects, and that the individual person knows that it must never be communicated with or be influenced by external reality.... Although healthy persons communicate and enjoy communicating, the other fact is equally true, that each individual is an isolate, permanently non-communicating, permanently unknown, in fact unfound (1965,p.187). 我认为在健康中人格有一个核心对应于分裂人格的真的自体;我认为这个核心永远不会与感知到的客体的世界沟通，个体知道它永远不会与外部现实沟通或受外部现实的影响……虽然健康的人交流，也喜欢交流，但另一个事实也同样正确，那就是每个人都是孤立的，永不交流的，永远未知的，事实上永不被发现的(1965年，第187页)。 It seems to me that Winnicott's isolationist formulations regarding the true self may have greater relevance to the ego, although his own attempts to link the concept of the self with tripartite substructures are ambiguous, at times linking it to the ego, at other times to the id. 在我看来，温尼科特关于真实自体的孤立主义提法可能与自我有更大的相关性，尽管他自己试图将自体的概念与三元子结构联系起来的尝试是模糊的，有时将它与自我联系起来，有时与本我联系起来。