Resolution of Ambivalence 矛盾心理的解决 If we can recall at this point our discussion of the influence of paranoid mechanisms in the Oedipal period, we can recall that the Oedipal involvement provides for the young child the initial point of a more complex level of social involvement. It is in terms of the Oedipal situation and his involvement in it that the child begins to grapple with the complexities of relating to individuals in terms of more complex social relationships, rather than in terms of one-to-one situations which characterized earlier developmental experiences. We have also seen the manner and the extent to which paranoid mechanisms are called into play in the service of resolving the inherent ambivalence of such involvements. 如果我们此时能够回顾我们对俄狄浦斯时期偏执机制的影响的讨论，我们就可以回忆起，俄狄浦斯关系为幼儿提供了更复杂的社会关系的初始点。正是在俄狄浦斯情境和他的关系方面，儿童开始在更复杂的社会关系中，而不是在早期发展经验所特有的一对一情境中，努力处理与个体关系的复杂性。我们还看到了偏执机制 为解决这种关系的内在矛盾性 而发挥作用的方式和程度，。 The Oedipal situation itself is an expression of such mechanisms and is to that extent brought into being by the workings of the mechanisms of introjection and projection. The need to resolve ambivalence and the manner of its accomplishment suggest that the loved object can only be protected from destructive impulses by the diversion of such impulses to alternate objects which are then assigned a negative status. The conflict which is inherent in all ambivalence, namely the impulse to destroy what one loves and wishes to preserve, can be resolved to the extent that the conflicting impulses can be distributed between different objects. Thus the use of the familiar mechanisms of splitting and projection to resolve ambivalence leads to a situation in which the loved object is preserved by projecting destructive impulses to a relatively devalued object, thus leaving the preserved object relatively idealized. 俄狄浦斯情境本身就是这种机制的一种表现，并在一定程度上是由内摄和投射机制的运作而产生的。解决矛盾心理的需要及其实现方式表明，只有通过将这种冲动转移到替代客体上，然后赋予其消极的地位，才能保护所爱客体免受破坏性冲动的影响。所有矛盾心理所固有的冲突，即破坏一个个体所爱的和希望保存的东西的冲动，可以在冲突的冲动可以在不同客体之间分配的范围内得到解决。因此，利用人们熟悉的分裂和投射机制来解决矛盾心理，就会出现这样的情况：通过将破坏性冲动投射到一个相对贬值的客体上，从而使被保存的客体相对理想化，从而保存了所爱的客体。 Where the object of the displaced destructive impulses is a part of one's self, the outcome is potentially toxic and self-destructive. This is the course that is followed in many forms of depressive illness, in which the value of the ambivalently held object is sustained by means of the devaluation of the self (Rochlin, 1965). We have already examined the implications of this depressive alternative to a paranoid resolution. However, as Pinderhughes (1970, 1971) points out, the destructive impulses are ultimately a part of the self and can only successfully be gotten rid of and projected insofar as they are linked associatively with those components of one's own person which lend themselves readily to devaluation and expulsion. Thus the object of destructive impulses must be linked to representations of expendable body parts or products so that it can be successfully utilized as an object for projection. Thus a variety of processes of riddance of devalued body product scan come into play as the symbolic equivalents of the projective displacement of negative and destructive attitudes. The most striking and powerful of such bodily processes of devaluation and riddance is obviously the anal one. Pinderhughes comments: 当被转移的破坏性冲动的客体是一个人自体的一部分时，其结果可能是有毒的和自体毁灭的。这就是许多形式的抑郁性疾病所遵循的过程，在这种情况下，被矛盾心理环绕的客体的价值是通过贬低自体的方式来维持的（Rochlin，1965）。我们已经研究了这种抑郁性替代对偏执性解决的意义。然而，正如Pinderhughes(1970，1971)所指出的，破坏性冲动最终是自体的一部分，只有当它们与自己身上那些容易被贬低和驱逐的成分联系在一起时，才能成功地被摆脱和投射。因此，破坏性冲动的客体必须与可消耗的身体部分或产品的表征相联系，这样才能成功地利用它作为投射的客体。因此，各种 摆脱贬值的身体产品扫描的 过程就出现了，作为消极和破坏性态度的投射性置换的符号等价物。在这种身体的贬值和摆脱过程中，最引人注目、最有力的显然是肛门过程。Pinderhughes评论道： Mental representations associated with excreted body products are invested with a denigrating false belief system as they are ejected, projected upon, and attacked. Mental representations of persons or groups may be invested with denigrating false belief systems, often by linkages with excreted body products through relationships in the body image. Idealized persons, groups, and body parts are invested with an aggrandizing false belief system. Both patterns are employed normally and consistently in the resolution of ambivalence by a non-pathological but nevertheless paranoid mechanism which projects negative components of ambivalent feelings toward a renounced outside object, and positive components toward an object one associates with oneself. Each individual achieves thereby an outward expression of destructive aggression without endangering any acknowledged parts of the self (1971. pp. 680-681). 与被排泄的身体产品[即排泄物]相关的心理表征在被弹射、投射和攻击的过程中，被注入了诋毁性的错误信念系统。个体或群体的心理表征可能会被注入诋毁性的错误信念系统，通常是通过身体形象中的关系与被排泄的身体产品联系在一起。理想化的个体、群体和身体部位则被投入了夸大的错误信念系统。这两种模式在解决矛盾心理的过程中都被正常地、持续地使用，通过一种非病理的、但却偏执的机制，将矛盾情感的负面成分投射到一个被放弃的外部客体上，而将正面成分投射到一个与自己相关的客体上。每个体都因此实现了破坏性攻击的外在表达，而不危及自体的任何公认部分(1971年，第680-681页)。 Thus as we have seen in the context of Oedipal relationships the ambivalence in the relationship with each parent is thus reduced by distributing ambivalent feelings between them. Classically, in the positive resolution of the Oedipal constellation, it is the opposite-sex parent who is consciously idealized and sought after, while the same-sex parent becomes the object of aggressive and negative impulses. However, in the negative resolution of the Oedipal configuration, the opposite tendency obtains—namely, that the same-sex parent becomes the object of positive and idealized strivings while the opposite-sex parent becomes the recipient of negative projections. Thus the libidinal bond with the one parent and the aggressive bond with the other serves to protect from the threat of psychic loss of these significant objects which is involved in the destructive components of the underlying ambivalence. Thus the protection from the threat of loss and separation is dependent on the success with which this process can be worked through and the paranoid mechanisms successfully employed in the interests of resolving ambivalence. The paranoid mechanisms thus serve to divert destructive feelings and to resolve ambivalence. They accomplish this by the use of displacements, projections, introjections, and the institution of a form of false belief system in which one object is relatively idealized and the other devalued (the paranoid construction). 因此，正如我们在俄狄浦斯关系的环境中所看到的那样，通过在父母之间分配矛盾感情，从而减少了与父母双方关系中的矛盾心理。经典地讲，在俄狄浦斯状态的正向解决中，异性父母才会被有意识地理想化和追求，而同性父母则成为攻击性和负面冲动的客体。然而，在俄狄浦斯局面的负面解决中，却获得了相反的倾向——即同性父母成为正面的、理想化努力的客体，而异性父母则成为负面投射的接受者。因此，与父母一方的力比多纽带和与另一方的攻击性纽带的作用是保护免受这些重要客体的心理损失的威胁，而这些重要客体参与了潜在矛盾心理的破坏性成分。因此，保护不受损失和分离的威胁，取决于能否成功地完成这一过程，以及能否成功地利用偏执机制来解决矛盾心理。因此，偏执机制的作用是转移破坏性的感情，解决矛盾心理。它们通过使用置换、投射、内摄，以及建立一种虚假的信念系统，在这种系统中，一个客体被相对理想化，而另一个客体则被贬低（偏执建构）来实现这一目的。