Conflict over Values 冲突的价值观 A central element of the alienation syndrome is the rejection of, or the conflict over, social values. The alienation syndrome, as we have already noted, lies at the interface between the person and social processes. The feature raises a problem in differential diagnosis. Psychiatrists have tended to see the clinical manifestations of the alienation syndrome more in terms of the parameters of inner psychic dysfunction and less in terms of the social parameters. Thus the alienation syndrome is usually described in terms of some form of character pathology, or in terms of its narcissistic aspects, or in terms of its depressive aspects. 异化综合征的一个核心元素是对社会价值观的拒绝或冲突。正如我们已经注意到的，异化综合征存在于人与社会进程之间的界面。这一特征在鉴别诊断中提出了一个问题。精神病学家倾向于从内在精神障碍的参数来看异化综合征的临床表现，而较少从社会参数来看。因此，异化综合征通常被描述为某种形式的性格病理学，或从自恋的方面，抑郁的方面 来加以描述。 But the associated estrangement reflects a more basic rejection of values which the society embodies and implicitly requires that they accept. Their rejection of these values may leave them in a relatively valueless vacuum, or they may actively foster divergent values which they oppose to those prevailing in the culture around them. Or there may arise an inner conflict between partially accepted values of the general culture and partially accepted values of a divergent nature. The alienation syndrome adds specifically to those other well-known clinical pictures the aspect of value conflict and a tendency to reject the accepted cultural value system of one's own society. 但相关的疏远反映了对社会所体现和含蓄要求他们接受的价值观的更基本的拒绝。他们对这些价值观的拒绝可能会使他们处于一个相对没有价值的真空中，或者他们可能会积极地培养不同的价值观，这些价值观与他们周围文化中盛行的价值观相反。或者，在一般文化中 被部分接受的价值观 和 具有不同性质的被部分接受的价值观之间 可能产生内在的冲突。疏远感症候群为其他众所周知的临床表现增添了价值冲突的一面，以及一种拒绝接受自己社会的文化价值体系的倾向。 The rebellious expression of the alienation syndrome is characterized by the formulation or acceptance of a divergent set of values. Often this takes place in conjunction with a group of like-minded individuals who can share the same set of deviant values. It should be noted that the term "deviant" in this context does not have the connotation of better or worse, but simply emphasizes that the values of the subgroup stand somehow in opposition to the general culture. Such value-oriented subgroupings are alienated from the larger social group, but may be quite unified within themselves. This allows the alienated individual to achieve a compensatory sense of belonging. This compensatory aspect of group formation is a significant part of the motivation behind adolescent gangs and the youth movement in general. The value deviance can be focused and expressed in almost any aspect of behavior—clothing, hairstyles, sexual mores, languages, expression of values, attitudes, beliefs, etc. 异化症候群的叛逆表现的特征是形成或接受一套不同的价值观。这种情况通常发生在一群志同道合的人身上，他们拥有相同的异常价值观。应该指出的是，在这种情况下，“异常”一词并没有更好或更坏的含义，只是强调了该子群体的价值观在某种程度上与一般文化是对立的。这种以价值为导向的小群体与较大的社会群体是疏离的，但其内部可能是相当统一的。这使得被疏远的个体获得了一种补偿性的归属感。这种群体形成的补偿是青少年帮派和整个青年运动背后的部分重要动机。价值观异常可以集中和表达在行为的几乎任何方面——衣着、发型、性观念、语言、价值观的表达、态度、信仰等等。 The important dimension of this value divergence is not so much the formation of new and constructive and meaningful values; but the emphasis in the alienation syndrome falls on the rejection, and, in the rebellious extreme, the overthrow of preexisting values. Divergent alienated groups seize on any ideology or any formulation of divergent attitudes to express their rejection. Often in the service of frustrated and impotent rage, the objective seems to be to find the most extreme form of articulation of values that might fly in the face of prevailing social values. Thus rebellious groups spout the most extreme Socialist and Communist rhetoric: the thoughts of Chairman Mao are preferred in many quarters. There is also a need to question and challenge and confront social institutions and practices on all levels. 这种价值观差异的重要方面，并非形成新的建设性的、有意义的价值观;但异化综合征的重点在于拒绝 和 以极端叛逆的形式 对既有价值观的颠覆。有差异的异化群体利用 任何意识形态 或 任何不同的态度 来表达他们的拒绝。通常，服务于沮丧和无能暴怒，其目标似乎是找到违反主流社会价值观的价值观的最极端的表达形式。因此，造反的团体喷口而出最极端的社会主义和共产主义言论:毛主席的思想在许多地方更受欢迎。还需要对所有各级的社会机构和做法提出质疑和挑战。 One of the basic questions I wish to raise in this discussion is concerned with the formation of divergent values. The capacity to reformulate and revitalize values is essential to the continuing flexibility, strength, and vitality of any social system. The formation of divergent or deviant values can have a constructive impact on the social system, or it can have a decidedly destructive impact. Thus there is an inherent ambiguity about alienation. Is it an expression of psychopathology, or does it carry the potential for growth and revitalization of social values? Are the elements of the alienation syndrome, as I have described them, a form of pathological failure to mature, or the product of inner conflicts; or are they a necessary by-product of a dialectic of deviance and revolt that the reformulation of social values requires? It is not so easy to disentangle these elements. They may be closely intertwined and one has to examine each individual case carefully in order to gain some approach to resolution. The extremes of rebellious alienation are rarely met. Rarely does one see the naked wish to overthrow and destroy, without an accompanying ideology and a wish to replace what is rejected by something better. The dimensions of this dramatic struggle between the potential for the emergence of new values and the potential for revolutionary destructiveness was displayed quite clearly in Fred's inner conflict. 在讨论中，我想提出的一个基本问题是关于不同价值观的形成。重新制订和恢复 价值观 的能力 对任何社会制度的持续灵活性、力量和活力都是必不可少的。不同或偏差的价值观的形成，可以对社会制度产生建设性的影响，也可以产生决定性的破坏性影响。因此，异化在本质上是模棱两可的。它是一种精神病理学的表现，还是承载着社会价值观增长和复兴的潜力？异化综合征的要素，正如我所描述的，是一种走向成熟的病理失败，或者是内在冲突的产物;或者它们是社会价值重构所需要的异常与反抗的辩证的必然副产品？要理清这些要素并非易事。它们可能是紧密联系在一起的，人们必须仔细检查每一个个案，以便找到解决问题的方法。叛逆的异化的极端很少出现。也很少有人看到赤裸裸的推翻和破坏的愿望，而没有伴随的用更好的东西取代被拒绝的东西的意识形态和愿望。在弗雷德的内心冲突中，新价值观的潜在出现 和 革命性的潜在破坏 之间的激烈斗争表现得非常清楚。