Adaptive Alienation 适应性异化 It is useful to realize that in large measure the process of alienation may serve some important developmental functions. One of the questions that the apparent increase in manifest alienation raises is the extent to which social and cultural conditions require that the forms of alienation take the patterns of expression that they do. Alienation is a feature of all adolescent development, but the reorganization of inner structures, defenses, values, and patterns of identification can be pressured into maladaptive and even pathological molds. This developmental perspective is expressed by Berman in the following terms: 我们应该认识到，在很大程度上，异化的过程可能起到一些重要的发展作用。明显异化的显著增加 提出了一个问题，社会和文化条件在多大程度上要求异化的形式采取它们所采取的表达模式。异化是所有青春期发展的一个特征，但是内部结构的重组、防御、价值观观和认同模式 可能会被压成 不适应甚至病态的模子。伯曼用以下术语表达了这种发展观点: The process of identification facilitates adaptation during childhood. Its characteristics will determine how the adolescent will cope with change. When adolescence is reached, childhood identifications must undergo radical revision because of the strength of the sexual drive and the need to master it. Alienation is a mental process serving to achieve this necessary physical and psychic distance from parents and society. It is a defense against painful ideas and affects associated with the disruption of cathexis to the past relationships. The process also supports the establishment of genital primacy, new object relations, and a firm sense of self (1970, p. 250). 认同过程有助于儿童时期的适应。它的特点将决定青少年如何应对变化。到了青春期，由于性驱力的强烈程度和掌握性驱力的需要，童年期的认同必须经历彻底的修正。异化是一种心理过程，目的是达到与父母和社会的必要的身体和心理距离。它是一种防御，用来抵御痛苦的想法，以及与 对过去关系的精神投入的中断 关联的情感。这一过程也支持了性器至上、新客体关系和牢固的自体感的建立(1970，第250页)。 In the normal course of things, such adaptive alienation is not extreme and is resolved into new and functional adult patterns of identification and role-functioning. The extremes of alienation, however, distort the growth process and make adaptive resolutions less possible and more precarious. 在正常的事物发展过程中，这种适应性异化并不是极端的，而是转化为新的、功能性的成人认同和角色功能模式。然而，极端的异化扭曲了成长过程，使适应性的解决变得更不可能，也更不稳定。 Deutsch (1967) has noted that many of these alienated adolescents come from upper-middle-class families. The idealized world of academic or professional success is often held up to children in such families, but it is in the form of the idealized accomplishments of the parents' dream. The alienated adolescent rejects and protests specifically against that world. To realize the dream, to achieve success, to join the establishment, is to become like his parents, to embrace and endorse what he feels he must reject and devalue. The alienated adolescent thus becomes a paradox of our society—often brilliant, talented, sensitive, perceptive, and imaginative, but also emotionally empty, isolated, lonely, and estranged. Deutsch(1967)注意到，许多异化的青少年来自中上层家庭。在这样的家庭里，孩子们常常会获得学术或职业上的理想成就，但这种理想成就是以父母梦想中的理想成就的形式出现的。被异化的青少年特别拒绝和抗议那个世界。要实现梦想，取得成功，加入体制，就得像他的父母一样，接受和认可他认为他必须拒绝和贬低的东西。异化的青少年因此成为我们社会的一个悖论——通常是聪明、有才华、敏感、有洞察力和想象力，但也情感空虚、孤立、孤独和疏远。 Such feelings can be seen in their more flamboyant and extreme forms in many public expressions, but they are also the common coin of many apparently well-adjusted and well-functioning adolescents. Feelings of loneliness and isolation are endemic among adolescents. The more narcissistic adolescent may seek others out in order to gain their admiration—the alienated adolescent prefers to isolate himself and often rejects attempts to interfere with his isolation. Many adolescents seek relief from these feelings in group activities. Participation in such activities is motivated by a need for group acceptance and approval—so-called "peer-group pressures." Potsmoking has this quality almost universally; it is a minor form of escape, but it also has the connotations of sharing a group experience and gaining transient relief from the intolerable feelings of loneliness. It also symbolizes a shared antiestablishment, anticultural position—a rejection of what the adult world holds up as a standard of acceptability. 这种情绪可以在他们许多公开表达中以更夸张、更极端的形式呈现，但它们也是许多明显适应能力强、功能良好的青少年的共同特征。孤独和孤立感是青少年的通病。更自恋的青少年可能会寻求他人以获得他们的爱慕——异化的青少年更喜欢孤立自己，经常拒绝干扰他的孤立的尝试。许多青少年在集体活动中寻求这些情绪的缓解。参与这些活动的动机是需要群体的接受和认可，也就是所谓的“同侪群体压力”。抽大麻几乎普遍具有这种品质;这是一种次要的逃避形式，但它也有分享集体经验，从无法忍受的孤独感中获得短暂解脱的内涵。它还象征着一种共同的反正统，反文化立场——一种对成人世界所认为的接受标准的拒绝。