Nonpathological Paranoia 非病理偏执症 The burden of these conclusions is obvious, since it points us in the direction of resolving broad areas of social conflict in terms of the underlying paranoid mechanisms. As Pinderhughes (1970), in a lucid discussion of these issues, has observed: 这些结论的负担是显而易见的，因为它为我们指明了从根本的偏执机制方面解决广泛的社会冲突领域的方向。正如Pinderhughes(1970)在对这些问题的明晰讨论中所指出的： Nonpathological paranoia well might be viewed as a pervasive, even universal, process stimulated by and dealing with conflicting psychic impulses. Such a concept is consistent with the vast scale on which we find conflict, exploitation, discrimination, and destruction taking place between human beings. 非病态的偏执症很可能被看作是一种普遍的、甚至是全都有的、由冲突的心理冲动所刺激和处理的过程。这种概念与我们发现人类之间发生的冲突、剥削、歧视和破坏的巨大规模是一致的。 One of the reasons why we have made so little progress in curbing and eliminating discrimination, exploitation, violence and war lies in our refusal to recognize and acknowledge that all human beings depend heavily upon paranoid processes throughout their lives. Most persons are too narcissistic to conceptualize themselves as primitive or irrational in thinking and behavior. They prefer instead to view themselves as intelligent and rational, while failing to observe that their intelligence and reason are impaired in the service of paranoid processes which aggrandize those with whom they identify and denigrate those they project upon. Intellect and reason are employed unconsciously to maintain and advance the position, benefits, and comforts of some persons at the expense of others (p. 608). 我们在遏制和消除歧视、剥削、暴力和战争方面进展甚微的原因之一，在于我们拒绝承认和确认所有人在一生中都严重依赖偏执过程。大多数人过于自恋，以至于不能承认自己在思维和行为方面是原始或非理性的。他们宁愿把自己看成是智慧和理性的，而没有注意到他们的智慧和理性在为偏执过程服务的过程中受到了损害，偏执过程使他们所认同的人得到好处，并诋毁他们所投射的人。智慧和理性被无意识地用于维持和提高某些人的地位、利益和舒适度，以其他人的利益为代价(第608页)。 In the perspective which is being proposed in the present study, however, we wish to emphasize the adaptive aspects of the paranoid process. It is our conviction that only when we can envision and appreciate the positive and constructive and adaptive role of paranoid mechanisms, both in the organization and sustaining of individual personalities and in the formation and function of broader social groupings and processes, will we be able to come to terms effectively either with the pathological distortions which affect individual personalities or the patterns of social distortion and conflict which afflict the broader ranges of social experience. 然而，在本研究正在提出的观点中，我们希望强调偏执过程的适应性方面。我们相信，只有当我们能够设想和理解偏执机制在组织和维持个体人格以及在更广泛的社会分组和进程的 形成和功能方面的正面、建设性和适应性作用时，我们才能有效地接受影响个体人格的病态扭曲 或 折磨更广泛的社会经验的 社会扭曲和冲突模式。 We would like to turn at this juncture to more specific areas of sociocultural adaptation and to specify, if possible, the ways in which paranoid mechanisms serve the process of social adaptation in these respective orders. I must remind my readers that in this connection our purpose here is no more than to suggest the direction of further exploration and thinking and to sketch the portrait of the modality of paranoid expressions in the broadest and unfortunately most impressionistic terms. It can be hoped however, that these observations may have some heuristic value. 我们想在此刻转向社会文化适应的更具体的领域，并在可能的情况下，按各自的顺序 具体说明偏执机制为社会适应过程服务的方式。我必须提醒我的读者，在这方面，我们在这里的目的无非是提出进一步探索和思考的方向，并以最宽泛的 然而不幸地是最印象化的语言 勾勒出偏执表现方式的肖像。不过，可以希望这些看法可能具有一定的启发价值。