Group Formation 群体形成 The resolution of ambivalence in the Oedipal context serves as a paradigm for the use of paranoid mechanisms in the resolution of ambivalence more generally. In the organization of groups and the working out of group behavior, protection from the sense of loss and separation is accomplished by idealizing and libidinizing the values and attitudes and beliefs of one's own group while, at the same time, devaluing, rejecting, and opposing the values and attitudes of what does not belong to one's own group. Many aspects of these forms of group-related paranoid mechanisms act to insure that group members will direct positive feelings toward one another and toward their own group and negative feelings toward outsiders. The process serves to resolve the inherent ambivalence in any such group relationship and provides a greater constancy and stability of psychic relationships. It is a form of normal delusion formation which serves to aggrandize one object or set of objects and conversely denigrates and devalues all other objects. 在俄狄浦斯环境中解决矛盾心理的方法，可以作为使用偏执机制解决更普遍的矛盾心理的一个范式。在群体的组织和群体行为的运作中，通过将自己群体的价值观、态度和信仰理想化和力比多化，同时贬低、拒绝和反对不属于自己群体的价值观和态度，从而达到保护自己不受失落感和分离感的目的。这些形式的与群体有关的偏执机制的许多方面的作用，是为了保证群体成员会把正面感情引向彼此和自己的群体，而把负面感情引向外人。这个过程的作用是解决任何这种群体关系中固有的矛盾心理，并提供更大的心理关系的恒定性和稳定性。这是一种正常妄想形成的形式，它的作用是美化一个客体或一组客体，反之则贬低和贬低所有其他客体。 This can take place at a family level, as we have clearly seen in our case studies. A pervasive attitude in many of these families is that safety, security, acceptance, and approval can be expected only within the bosom of the family, and conversely what one can expect to receive from the outside world is rejection, hostility, undermining attacks, and destructive hostility. Clearly at this level the mechanisms of ingroup formation, based on introjection and separation from the outgroup in terms of hostile and destructive projection, are fully operative. But the concept can be applied readily to the broader field of social relationships and can provide us a basic insight into the nature of social processes, the formation of social groups, and the problems of social conflict. Thus the hypothesis which Pinderhughes had formulated and which is quite congruent with the point of view in the present study, can be given as follows: 正如我们在案例研究中清楚地看到的那样，这种情况可能发生在家庭一级。在许多这样的家庭中，一种普遍的态度是，只有在家庭的怀抱中才能期待安全、保障、接受和认可，反之，人们可以期待从外部世界得到的是拒绝、敌意、削弱性攻击和破坏性敌意。显然，在这个层面上，基于内摄 和 以敌意和破坏性投射与外群体分离 的小团体形成机制是完全有效的。但这一概念可以很容易地应用于更广泛的社会关系领域，可以为我们提供对社会过程的本质、社会群体的形成以及社会冲突问题的基本认识。因此，Pinderhughes提出的假说，与本研究报告的观点十分一致，可以如下表述： One relates by introjection to representatives of groups of which one feels a part, and one relates by projection to representatives of groups which one perceives as different from one's own. Thus, a group or its constituents are perceived and related to as if they were a single object. One is inclined to join or leave, to swallow or spit out, to accept or reject, and to associate pleasure or discomfort with social groups insofar as they are perceived as similar to one's own or different from one's own (Pinderhughes, 1971, p. 685). 一个个体通过内摄与自己感觉是其中一部分的群体的代表发生关系，一个个体通过投射与自己认为不同于自己的群体代表发生关系。因此，一个群体或它的成员被认为是一个单一的客体，并与之相关。一个个体倾向于加入或离开，吞下或吐出，接受或拒绝，并将快乐或不适与社会群体联系在一起，只要它们被认为与自己的群体相似或与自己的群体不同(Pinderhughes, 1971, p.685)。 Thus the operation of paranoid mechanisms can be seen to serve highly adaptive functions in the elaboration of social groupings and in the working out of social processes. One of the primary adaptive functions in the mobilization of paranoid mechanisms is the avoidance of loss and the resolution of ambivalence. Where the levels of ambivalence are not excessively intense, and where the susceptibility to loss is not catastrophic or overwhelming, and where sufficient ego-resources have been allowed to emerge by way of significantly constructive introjections and internalizations, there will be a sufficient capacity for trust to enable an individual to form social bonds with other individuals and to align their paranoid responses with those of others to permit the development of such nonpathological and group-related paranoid systems. Thus they can become members of an ingroup and share a certain set of values, attitudes, positions, belief systems, or ideologies, etc., with other like-minded individuals. 因此，可以看出偏执机制的运作在社会群体的精化和社会过程的运作中具有高度的适应性功能。在偏执机制的调动中，主要的适应功能之一是避免损失和解决矛盾心理。当矛盾心理的程度不是过于强烈，当对损失的敏感性不是灾难性的或压倒性的，当足够的自我资源被允许通过显著的建设性的内摄和内化的方式出现时，将有足够的信任能力使一个个体能够与其他个体形成社会纽带，并使他们的偏执反应与其他人的反应相一致，从而允许发展这种非病理性的和与群体相关的偏执系统。这样，他们就可以成为小团体内的成员，与其他志同道合的人分享某一套价值观、态度、立场、信仰体系或意识形态等。 Such individuals are able to respond to and satisfy the needs which underlie the paranoid process and thus achieve a sense of belonging and acceptance which mitigates the basic ambivalence that threatens both their internal sense of self and their sense of participation and belonging extrinsically. Thus the paranoid mechanisms are placed in the service of important adaptive ends. However, where individuals are unable to form such social bonds, they become vulnerable to increasingly idiosyncratic belief systems, and the workings of the paranoid process must then begin to verge toward the pathological. 这样的个体能够回应和满足作为偏执过程基础的需求，从而获得归属感和被接纳感，这种归属感和被接纳感减轻了基本的矛盾心理，这种矛盾心理既威胁到他们内在的自体感，也威胁到他们外在的参与感和归属感。因此，偏执机制被用于为 重要的适应性目 服务。然而，当个体无法形成这样的社会纽带时，他们就容易受到越来越特异的信念系统的影响，偏执过程的运作就一定会开始接近病态的边缘。 Consequently the nonpathological group-related paranoias operate to idealize by projection the groups with which an individual affiliates himself and with which he identifies, and they correspondingly serve to denigrate by means of projection the groups from which the individual disassociates himself. Thus the forming of such groups can provide a buffer against the loss of significant relationship and belonging within one's own group, but at the same time it provides a potent source for intergroup conflict. 因此，非病理的 群体相关的 偏执症 通过投射的方式，将个体认为自己隶属于并与之认同 的群体理想化，并相应地通过投射的方式贬低个体与之脱离的群体。因此，这种群体的形成可以提供一种缓冲，防止一个体在自己的群体中失去重要的关系和归属，但同时它也为群体间的冲突提供了一个有力的来源。 Reciprocally, of course, the group process provides a support and context within which the individual paranoia can assert itself and sustain itself. Given the mutual support and reinforcement for the false belief system shared by the group, the belief system then becomes for the group a matter of principle, an ideology, or a dogma, for which group members are willing to contend, fight, and even in certain extreme situations surrender their lives. In reflecting on the paranoid process, consequently, it is important to remember that the system of delusional belief which characterized the paranoid distortion is driven by strong internal defensive and adaptive needs. It is motivated by the need to resolve intolerable ambivalence and to avoid the pain of loss—most poignantly and pressingly the pain of narcissistic loss and deprivation. Thus the individual psyche resorts to any devices which offer it the promise of sustaining narcissistic impairment and integrating a sense of self and identity, which is both internally consistent and coherent and articulated within a context of acceptance and belonging. It is precisely this aspect of the pressure toward identity which the group formation most acutely responds to. 当然，反过来说，群体进程提供了一种支持和环境，使个体的偏执症能够坚持和维持自己。既然群体共享的错误信念系统得到了相互支持和强化，那么这个信念系统对群体来说就变成了一个原则问题、一种意识形态或一种教条，群体成员愿意为之争论、斗争，甚至在某些极端的情况下献出自己的生命。因此，在反思偏执过程时，必须记住，以偏执扭曲为特征的妄想信念系统是由强烈的内在防御和适应需要所驱动的。它的动机是为了解决无法忍受的矛盾心理和避免损失的痛苦——最尖锐和迫切的是自恋的损失和剥夺的痛苦。因此，个体心理会诉诸于任何能给它提供抵挡自恋损伤和整合自体和身份感的承诺的装置，这种自体和身份感既是内部一致的、连贯的，又是在接纳和归属的背景下表达的。群体的形成正是对身份压力的这一方面作出的最强烈的反应。