Introjection and Projection 内摄和投射 One of the basic insights that has derived from the intensive study of families is that in the course of development individuals internalize something from the family structure. This has been conceptualized as internalization of a family-role structure or superego. Certain aspects of the transactional networks in families can be introjected and thus contribute to the organization and functioning of the individual personality. The issue of autonomy, which is so crucial in many ways to the understanding of paranoid dynamics, cannot be divorced from homeostatic balancing of autonomous functioning within the family system. The observation of an increase in autonomous functioning in one family member being paralleled by a decrease in autonomous functioning in one or another family member is commonplace. When the "sick" member improves, decompensation and pathology may break out elsewhere in the family. It is as though the autonomous functioning of some family members can be sustained only in terms of the nonautonomous functioning of others. Moreover, unconscious if not conscious, efforts are brought to bear to keep the nonautonomous members in that place and position. One is reminded of Harold Searles' (1965) observations and analysis of what he calls the effort to drive the other person crazy. The effort is often motivated unconsciously by the inner need of the one driving to preserve his own precarious self-esteem and autonomy. 从对家庭的深入研究中得出的一个基本见解是，在发展的过程中，个体内化家庭结构中的某些东西。这已被概念化为 家庭角色结构或超我 的内化。家庭中事务网络的某些方面可以被内摄，从而促进个体人格的组织和功能。自主权的问题(其在很多方面对理解偏执动力学是至关重要的)，不能脱离家庭系统内 自主功能 的自我平衡。一个家庭成员自主功能的增加与另一个家庭成员自主功能的减少是平行的，这种观察是常见的。当“患病”成员改善时，失代偿和病理可能在家庭的其他地方爆发。似乎有些家庭成员的自主功能只能通过其他家庭成员的非自主功能来维持。此外，如果不是有意识的，也会无意识地努力使非自主成员保持在那个位置和地位。这让人想起哈罗德·瑟尔斯(1965)的观察和分析，他称之为 把别人逼疯的努力。逼人的人的努力往往是无意识地受到内在需要的驱使，以保持自己岌岌可危的自尊和自主性。 Another pattern that is closely related to the balance of autonomy is the tendency for families to assign good and bad roles. This is the well-known mechanism of scapegoating (Vogel and Bell, 1967). It is usually accompanied by a complementary idealization of other family members. The process brings mechanisms of projection and introjection into play. Fantasies become shared and mutually reinforcing. Family transactions become rigidly fixed in terms of these assigned roles and the affected members are deprived of all flexibility or initiative. The member who is assigned the bad role (scapegoat) is deprived of any opportunity to test out or clarify his position or to assert himself in appropriately aggressive or autonomous ways. It should be emphasized that it is not only the external relationships and interactions that undermine the affected member, but that aspects of the family structure are introjected and thus oppose any autonomous tendency from within (Boszormenyi-Nagy, 1965). 与自主性平衡密切相关的另一种模式是家庭倾向于分配好的和坏的角色。这就是众所周知的替罪羊机制(Vogel和Bell, 1967)。它通常伴随着对其他家庭成员的互补理想化。这个过程使投射和内摄机制。幻想被共享和相互加强。家庭事务在这些分配的角色方面变得严格固定，受影响的成员被剥夺了所有的灵活性或主动性。被分配到坏角色(代罪羔羊)的成员被剥夺了任何机会来测试或澄清他的立场，或以适当的攻击或自主的方式来维护他自己。应该强调的是，不仅是外部关系和互动削弱了受影响的成员，而且家庭结构的各个方面被内摄，因此反对任何来自内部的自主倾向(Boszormenyi-Nagy, 1965)。 We have only begun to realize that the inner psychological reality of families has to do with the complex interplay of projections and introjections. To the extent that family members are caught up in the emotional matrix of the family (Meissner, 1964, 1970e), they are involved in the process of projection and introjection, they contribute to the projective elaborations which play upon all the involved family members and they internalize the projective matrix that is set up and sustained by the family interaction. What is introjected, and thereby becomes part of the inner world of each member, is the complex of interpersonal projections and introjections—the stuff of psychoanalytic personality formation which is based on and derived from object-relations. That does not exhaust the introjective context of the family, even if one takes into account all of the family members, including siblings. There is a sense in which the family system, taken as a whole, is introjected, with its patterns of emotional expressivity, codes, rules of interpretation, cognitive and expressive styles, patterns of organization of experience and handling of anxiety (Framo, 1965). Bowen (1965) has employed the term "family projection process" to describe the process by which the family arrives at a family projection which can then be put on a member. The affected member can then accept the projection by introjection, and thus verifies the projection. He describes three steps in the process: in the process of projecting the sick role on one family member, for example, the process involves (1) thinking of the member as sick, (2) diagnosing the member and designating him as "patient," and (3) treating the patient as a sick person. The process is complementary to the previously described patterns of family interaction involving family assumptions and definition of self. The family projective process, however, brings into play unconscious and repressed aspects of family functioning which derive specifically from the inner world. The contents of parental projections, which have the major determinative force, derive from their respective introjective patterns gained from their own families of origin. 我们才刚刚开始认识到，家庭的内在心理现实 与 投射和内摄的复杂相互作用有关。在某种程度上，家庭成员被困在家庭的情感环境中(迈斯纳，1964年，1970 e)，他们卷入到投射和内摄的过程中，他们为投射性精化做贡献，投射性精化在所有卷入的家庭成员身上起作用，他们内化这个投射性环境，这个投射性环境是被家庭互动建立和维持着的。被内摄的东西，因此成为每个成员内心世界的一部分的，是人际投射和内摄的复合体——基于和派生自客体关系的精神分析人格形成的素材。即使把包括兄弟姐妹在内的所有家庭成员都考虑在内，这也没有穷尽家庭的内摄环境。在某种意义上，家庭系统作为一个整体被内摄，其情感表达模式、代码、解释规则、认知和表达风格、组织经验和焦虑处理的模式(Framo, 1965)。Bowen(1965)使用了“家庭投射过程”这个术语来描述一个家庭达到一个家庭投射的过程，这个家庭投射然后可以放到一个成员身上。然后，受影响的成员通过内摄接受投射，从而验证投影。他描述了这个过程中的三个步骤:例如，在把生病的角色投射到一个家庭成员的过程中，这个过程包括(1)把这个成员想象成生病的人，(2)诊断这个成员并把他指定为“病人”，(3)把这个病人当作病人来对待。这个过程是对之前描述的包括家庭假设和自体定义的家庭互动模式的补充。然而，家庭投射过程使家庭功能的无意识和被压抑的方面发挥作用，而这些方面是特别来自于内心世界的。父母投射的内容主要来自于父母从自己的家庭获得的各自的内摄模式，具有主要的决定力。 The child, then, during the course of his development, is reacted to in large measure in terms of the parental projections. He becomes, in a sense, a projective reincarnation of the ghosts of the past—the introjects that derive from the parents' own childhood. As a consequence, he is called on to fulfill certain rigidly projected roles which leave little room for him to grow up in the experience of himself as a unique human individual or as experiencing the sense of change that goes with the process of development. The child is left in a psychological vacuum without appropriate objects with which he can relate and through which he can gain some sense of homeostatic control over inner impulses. The parents hate his projected identity and fear his developing self, so that he too comes to hate and fear his own inner self along with the magical powers that his parents ascribe to him and which he neither understands nor feels are within his capacity to control. He becomes convinced that he is the malevolent cause of the misfortunes and suffering that befall the family and is the responsible agent. The rest of the family may unconsciously reinforce this conviction by a variety of conscious and unconscious blaming and scapegoating mechanisms (Searles, 1965). 孩子在成长的过程中，会在很大程度上对父母的投射做出反应。在某种意义上，他成为了过去鬼魂的投射性转世——父母自己的童年所产生的内摄物。因此，他被要求履行某些严格投射的角色，这些角色给他在他自己的体验里留下的成长空间很小，在这些对自己的体验中，他本该将自己体验为一个独特的人类个体，或体验随着发展过程而产生的变化感。孩子被留在了一个心理真空中，没有合适的客体可以与他联系，通过这些客体，他可以获得对内在冲动的某种自体平衡的控制。父母憎恨他投射出来的身份，恐惧他发展中的自体，因此他也开始憎恨和恐惧自己的内在自体，以及父母赋予他的、他既不理解也不觉得在他能力范围内的神奇力量。他开始相信，他是家庭不幸和痛苦的罪魁祸首，是该对此责任的人。家庭的其他成员可能无意识地通过各种有意识和无意识的指责和替罪羊机制来强化这种信念(Searles, 1965)。