Functions of Self 自体的功能 We can ask ourselves what the functions of this self-organization may be. From an internal perspective the organization of the self answers to the need to have a coherent and integral internal organization. Thus the self-organization becomes a kind of "holding" operation. In this sense Winnicott's notions on the holding function of the false self are quite similar to the present formulation. But it is not simply the false self which serves the function of contributing internal cohesion and unification. The function is served in both pathological and normal developmental contexts. The extreme disruption and intense overwhelming anxiety that are experienced when this function is not achieved can be quite impressive. When the self-organization begins to fragment, as in certain cases of psychotic regression, the resulting sense of overwhelming panic can be terrifying in the extreme. 我们可以问自己这种自体组织的功能是什么。从内在的角度来看，自体的组织满足了拥有一个连贯完整的内在组织的需要。因此，自体组织成为一种“抱持”操作。在这个意义上，温尼科特关于虚假自体抱持功能的观点与目前的提法非常相似。但并不是虚假自体简单地起到了促进内部凝聚力和统一的作用。这种功能在病理和正常的发展环境中都能发挥作用。当这一功能没有实现时所经历的极度混乱和强烈的压倒一切的焦虑可能是相当令人印象深刻的。当自体组织开始破碎时，就像在某些精神退行的案例中，在极端情况下，由此产生的压倒性恐慌的感觉是非常可怕的。 Moreover, if the self-organization serves important inner defensive needs, it must also be seen in an adaptational perspective. The sense of self serves as the link between the individual and the community of objects which surround him. The link to specific and significant objects early on in the child's experience takes particular precedence, but in the later stages of development and in adult life, the network of significant object relations can be quite broad. An essential issue in such contexts of object relatedness is that the individual have a sense of communion and belonging, which adheres in the very notion of object-relations, but which has much broader implications than the mere notion of object-relation itself. The individual seeks a sense of having others somehow matter to him and having it such that he matters to others. 此外，如果自体组织服务于重要的内部防御需求，那么也必须从适应的角度来看待它。自体意识是个体与围绕他的客体社区之间的纽带。与儿童经验中早期特定重要客体的联系是特别优先的，但是在发展的后期和成年生活中，重要客体关系的网络可以是相当广泛的。在这种客体相关性的语境中，一个基本的问题是个体有一种共融感和归属感，这种共融感和归属感依附于客体关系的概念本身，但它比客体关系本身的概念具有更广泛的含义。个体寻求一种他人对自己重要的感觉，以及因此他对他人也很重要的感觉。 The self-system offers a dual aspect in this regard. In one sense as the nidus of individuation, it provides a sense of internal self-possession and integrity which serves to set the individual off from and to separate him from objects around him. At the same time the self becomes the vehicle of providing a sense of belonging and communication. Thus the self-system at one and the same time serves to separate and to communicate. These dual functions reflect the dynamic influence of the underlying processes of introjection and projection which are constantly at work in defining, sustaining, organizing, and delineating the self. It is specifically the work of projection to delineate and separate. As we shall see later, these processes function not only at an individual level, but have pertinence at the level of group and social processes as well. 自体系统在这方面提供了一个双重的方面。从某种意义上说，作为个体化的核心，它提供了一种内在的自体拥有感和完整感，使个体从周围的客体中分离出来。同时，自体成为提供归属感和交流感的载体。因此，自体系统同时也服务于分离和交流。这些双重功能反映了潜在的内摄和投射过程的动态影响，这个过程不断进行，以定义、维持、组织和描绘自体。投射的工作就是描绘和分离。我们将在后面看到，这些过程不仅在个体层面发挥作用，而且在群体和社会过程层面也有针对性。 These comments have pertinence not merely for the more autonomous organization of the self-system, but apply specifically to the false self-organization as well. It is our contention in this study that the interaction of projection and introjection serves to provide the basis for the organization of a false self which serves the equivalent functions of internal organization and cohesiveness, as well as external belonging and communion. In pathological paranoid states, the false self is organized around and derived from the specific pathogenic introjects. Thus based on the conditions of narcissistic compliance which we have described in the developmental context, the introjects serve to lend internal integration and to serve specific narcissistic needs and defenses. By means of the correlative projections, moreover, the self is both separated out over against the surrounding context, as well as placed into significant communication with it. In the pathological state of a paranoid delusion, the fragile and vulnerable self is placed in significant communication with the persecuting agents which surround him. Thus a meaningful relationship is restored and maintained, sometimes with specific persecutory objects, but in more advanced and elaborate delusional systems with a large complex of conspiratorial and persecutory forces. Such projected elements can then be elaborated upon and articulated within a more complex cognitive framework which is provided by way of the paranoid construction. In this way the paranoid mentality can elaborate complex ideological or belief systems to sustain the false self and the paranoid system to which it relates. 这些评论不仅对自体系统中较自主的组织有针对性，而且也特别适用于虚假自体组织。在本研究中，我们的论点是投射和内摄的相互作用为虚假自体的组织提供了基础，虚假自体的组织功能与内部组织、凝聚力、外部归属和交流功能相同。在病态偏执状态下，虚假自体被组织起来，并从特定的致病性内摄中衍生出来。因此，根据我们在发展背景中描述的自恋顺从的情况，这些内摄提供内部整合并服务于特定的自恋需求和防御。通过相关投射，将自体与周围环境分离开来，并与之进行重要的沟通。在偏执妄想的病理状态下，脆弱的自体被置于与他周围的迫害者的重要沟通中。这样一种有意义的关系就被恢复和维持着，有时是与特定的迫害客体，但在更高级、更复杂的妄想症系统中，这种妄想症有着复杂的阴谋和迫害力量。这些投射的元素可以在一个更复杂的认知框架中被阐述和表达，而这个认知框架是通过偏执建构提供的。通过这种方式，偏执心理可以精心设计复杂的意识形态或信仰体系来维持虚假自体和与之相关的偏执系统。 Within this perspective it can be seen that the development of the false self spans a spectrum of developmental variants, including at the further reaches of deviation frank paranoid psychopathology. However it can also be seen that the organization of the false self utilizes the same mechanisms and processes that are inherent in the development of a true self and which are in fact inherent in and part and parcel of the developmental process itself. Moreover it can also be seen that both the development of the false self and the more constructive organization of the true self are placed in the service of the same functional ends. We are forced to conclude, then, that the forms of paranoid pathology that we have been studying are not the manifestations of abnormal or qualitatively different processes than we are familiar with in the more normal and adaptive ranges of human development and functioning. Rather they are the same process, which functions in a variety of conditions of defensive need and developmental vicissitude. 从这个角度来看，我们可以看到虚假自体的发展跨越了一系列的发展变异，包括在更进一步的偏差上，明确的偏执精神病理学上。然而，我们也可以看到，虚假自体的组织利用的是真自体发展中固有的同样的机制和过程，这些机制和过程实际上是发展过程本身固有的和不可分割的一部分。此外，我们还可以看到，虚假自体和真实自体的更有建设性的组织的发展都是为同样的功能目的服务的。因此，我们不得不得出这样的结论:我们所研究的偏执病理的形式，与我们所熟悉的人类发展和功能的正常和适应性范围相比，并不是异常的表现，也不是本质上不同的过程。相反，它们是相同的过程，在防御需要和发展变迁的各种条件下起作用。