Internalization of Values 价值观的内化 An examination of the significant areas of reflection, it seems to me, would bear upon the relative role which introjections and identifications play in the internalization and integration of value systems within the inner psychic world. But this is not the exclusive area of consideration. Just as the pathology of paranoid states cannot be understood in terms of either introjective or projective processes in isolation, but can only be grasped substantially by a fuller understanding of the interplay of both introjective and projective mechanisms, so in the consideration of the complex phenomena of value systems, such an integrative approach is essential to any further progress in understanding. We must, therefore, envision that the role of projection and its correlative cognitive elaborations which we have characterized as the paranoid construction, have an important role to play in the development of such value systems. Like the belief system which inheres in religious structures, the value system represents in part a cognitive elaboration which is organized in such a way as to build upon and integrate central projective elements which ultimately derive from the internal frame of reference. 在我看来，对重要的思考领域的考察，将涉及到 内摄和认同 在 内在心理世界 的价值体系 的内化和整合中 所发挥的相对作用。但这并不是考虑的唯一领域。正如偏执状态的病理不能孤立地用内摄或投射过程来理解，而只能通过更充分地理解内摄和投射两种机制的相互作用来实质性地把握一样，在考虑价值系统的复杂现象时，这种综合的方法对于理解的任何进一步进展都是至关重要的。因此，我们必须设想，投射的作用及其相关的被我们定性为偏执性建构的认知精化，在这种价值体系的发展中具有重要作用。如同宗教结构中固有的信仰体系一样，价值体系在一定程度上代表了一种认知精化，这种精化的组织方式是建立在中心投射元素的基础上，并将其整合起来，而这些元素最终来自内部参照框架。 A value system, taken in terms of its reference to the formation of identity and within the framework of the inner world of the subject's experience, must be based on the internal structural configurations which derive from specific introjections and identifications. At this point it is not clear how such internalizing processes work to build and maintain value systems. Part of the resolution of the problem lies in the understanding of how such internalizing processes contribute in specific and varied ways to the organization of ego and superego functions. Undoubtedly the formation of the internal value system relates to the establishing of such components of psychic structure in complex and variable ways. Other complex issues, however, are involved in the manner in which values are formed in the broader scale of group processes—at whatever level of complex group cultural experience or process this takes place. 价值体系，从其对身份形成的参照来看，在主体经验的内心世界的框架内，必须以具体的内摄和认同所衍生的内部结构配置为基础。在这一点上，我们并不清楚这种内化过程如何作用于价值体系的建立和维持。解决这个问题的部分原因在于理解这种内化过程如何以具体而多样的方式促进自我和超我功能的组织。无疑，内部价值体系的形成与这种心理结构成分的建立有关，其方式复杂多变。然而，在更大范围的群体过程中形成价值的方式 涉及到其他复杂的问题——无论这发生在复杂群体文化体验或过程 的哪个层次。 This suggestion can only be made with a certain amount of trepidation, since we are treading upon thin ice and in a situation of darkness and obscurity, where any given step can be a false one. We are proposing here that the basic analysis which we have undertaken in the understanding of paranoid mechanisms and their relationship to the paranoid process provides an important conceptual vehicle that may be able to contribute to the illumination and clarification of these problems. It may also be hoped in a reciprocal fashion that further exploration of these unchartered ways in the understanding of value formation and value theory will provide us with a further purchase on the clinical problems which relate to the paranoid process. Progress in the understanding of human behavior and experience is never linear but rather is epicyclic or dialectic, turning back upon itself iluminating glimmers which shed new light and bring new complexity and ever-increasing deepening to our understanding of complex human motivations and capacities. Reflection on values, in an even more telling and dramatic fashion, impresses us once again with the important lesson of the continuity of human experience and its complex transactional intertwining at all levels of human organization and functioning, from the level of individual intrapsychic dynamics to the most complex and variable functionings of the great masses of mankind. But we must leave this dark continent for another expedition. 这一建议只能在一定程度上战战兢兢地提出来，因为我们是在如履薄冰，处于黑暗和模糊的境地[战战兢兢，如临深渊，如履薄冰？]，任何一步都可能是错误的。我们在这里提出，我们在理解偏执机制及其与偏执过程的关系方面所做的基本分析，提供了一个重要的概念载体，也许能够有助于这些问题的阐明和澄清。同时，也可以对等地希望，在对价值形成和价值理论的理解上，进一步探索这些未知的途径，会为我们进一步理解与偏执过程有关的临床问题提供帮助。对人类行为和经验的理解的进步从来都不是线性的，而是周期性或辩证性的，它反过来照亮自己，为我们对 复杂的人类动机和能力的理解 带来新的复杂性和不断的深入。对价值观的反思，以一种更有说服力和戏剧性的方式，再次给我们留下了重要的教训，即人类经验的连续性及其在人类组织和运作的各个层面上的复杂的相互交织，从个体的心理内动力学层面到人类广大群众最复杂多变的运作层面。但我们必须离开这块黑暗的大陆，进行另一次考察。