The Need for an Enemy 对敌人的需求 The subject of a need for an enemy is one which I find rather distressing. It is painful to me to reckon with the possibility that the very mechanisms, which we have been at pains to define as substantially contributing to and sustaining the sense of identity, are also intrinsically related to a process which serves to separate that identity out from others and to set it over against them in basic opposition. But I find myself forced to this consideration. The basic dilemma and the difficult task which is imposed upon the adolescent by the exigencies of development is that he articulate a sense of himself and integrate that sense of self with a specifically defined social unit, a community which organizes itself and expresses itself in terms of specifically defined limits and internally generated and specific criteria of belonging and sharing values. 需要敌人的主题是我感到非常痛苦的主题。让我感到痛苦的是考虑这样的可能性，那些我很费力地将其定义为对身份感有实质性的贡献和维持的机制，本质上也与将身份与他人分离，并以基本反对的态度对付他们的过程相关。但是我发现自己不得不考虑这一点。发展的迫切性给青少年带来了基本的困境和艰巨的任务，即他表达了一种自体意识，并将这种自体意识与一个特别定义的社会单位相结合，这个社会团体组织自己并以 明确定义的限制以及内部产生的归属和共享价值的特定标准 表达自己。。 However, as Erikson (1959) was quick to point out, the integration is a function of mutual recognition and acceptance. The community may feel recognized by the emerging individual who is ready to seek recognition and acceptance. It can also feel rejected by those more alienated individuals who reject it, rebel against it, or simply seem not to care. If the community responds to the former with acceptance—thus promoting participation and integration—it can withhold its acceptance from the latter. This creates a paranoid impasse—a standoff of mutual rejection. The individual and the community become enemies. The paranoid process requires the individual to seek affiliation with other groupings—often countercultural subgroupings—or failing that, to construct a more decisively pathological paranoid system. 然而，正如Erikson(1959)很快指出的那样，整合是相互承认和相互接受的功能。社会可能会感到被那些准备寻求认可和接受的新兴的个体所认可。它也会感到被那些更疏远的个体所拒绝，他们拒绝它，反抗它，或者只是看起来漠不关心。如果社区对前者的反应是接受——从而促进了参与和融合——它就可以拒绝接受后者。这就产生了一种偏执僵局——一种相互拒绝的对峙。个体和社会变成了敌人。偏执过程要求个体寻求与其他群体——通常是反主流文化的亚群体——的联系，否则，就会建构一个更明确的病态偏执体系。