Interpretive System 解释性系统 This final organization of the delusional system reflects a strain toward consistency and completeness of explanation in the interpretive aspect of the delusion. Cognitive processes are structured in such a way as to form a meaningful interpretive system which can serve as the basis for clarification, explanation, and understanding. Once this organized interpretive schema is elaborated, any new cognitive input tends to be assimilated to the system and organized according to drive-determined principles. Real events are distorted and reinterpreted to fit the overall picture provided by the schema; nonspecific and trivial happenings are endowed with important and relevant significances; contradictory evidences are either rejected or ignored, or transformed to fit the overriding implications of the system. Further crystallization and fixation of this system of interpretations and beliefs leads to the picture of classic paranoia. 这个妄想系统的最后组织[指的是解释性系统]反映了在妄想的解释方面有种朝向一致性和完整性解释的张力。认知过程被加以组织从而形成一个有意义的解释系统，作为澄清、解释和理解的基础。一旦这个有组织的解释图式被制造出来，任何新的认知输入都倾向于被系统吸收，并根据驱力决定的原则进行组织。真实的事件被扭曲和重新解释，以符合模式提供的总体情况;非特定的、琐碎的事情被赋予重要的、相关的意义;相互矛盾的证据要么被拒绝，要么被忽视，要么被改造成符合该体系压倒一切的含义。这一解释和信仰体系的进一步结晶和固定导致了经典偏执的图景。 The paranoid puts a considerable amount of intellectual energy into the construction and interpretation of his view of reality. Freud (1914) had noted the tendency of paranoids to construct speculative systems, and attributed this to the externalization of the critical agency or conscience which he felt provided the inner resources for philosophical speculation. The classic example of this kind of speculative elaboration was the involved cosmological system evolved by Schreber(Freud,1911). Such elaborate speculative systemization and organization of forces in external reality provides the paranoid with a consistent and coherent world view which supports his need for conviction of rightness, and erases the last semblances of uncertainty in his delusional beliefs. His tolerance for uncertainty or ambiguity is minimal, since it is precisely such uncertainty that poses a threat to his existence whose severity parallels the degree of his pathology. Furthermore, the elaboration of the pseudocommunity provides the paranoid with a meaningful context of object-relations, distorted and threatening though they may be, and serves to provide a meaningfulness for his personal existence which otherwise he would lack. It provides him with a context within which he carries out his life and fixes his place in a determinate fashion. 偏执者把相当多的智力精力投入到他对现实的看法的建构和解释上。弗洛伊德(1914)注意到偏执者倾向于建构推测系统，并将此归因于他认为为哲学推测提供内部资源的批判代理[指内化的批判性客体]或良知的外化。这种推测阐述的经典例子是由Schreber(弗洛伊德，1911)发展而来的宇宙系统。这种对外部现实中力量的精心推测性系统化和组织化，为偏执者提供了一种连贯一致的世界观，这种世界观支持他对正确信念的需要，并消除了他的妄想信念中最后一丝不确定性。他对不确定性或模棱两可的容忍度是最低的，因为正是这种不确定性对他的存在构成了威胁，其严重程度与他的病理程度相当。此外，精心建构的伪共同体为偏执者提供了一种有意义的客体关系背景，尽管这些对象关系可能是扭曲和威胁的，但它们为偏执者的个人存在提供了一种意义，否则他将缺乏这种意义。它为他提供了一个环境，让他在其中完成自己的生活，并以一种确定的方式确定自己的位置。 We can reemphasize at this point,at the risk of repetitiousness,that the paranoid need to eliminate ambiguity,to establish a consistent and coherent view of reality, and to formulate a belief system which enunciates in some determinate fashion one's place in life and one's relation to the structure of the world around one, is a basic human need which is shared by other forms of interpretive thinking and is not exclusively restricted to paranoia. I have undertaken this reevaluation of the elements of paranoia not to minimize the pathological distortion involved, but rather to emphasize the continuity between the elements, paranoia and what passes for less pathological and even normal states of mind. It is important for our understanding of the mechansms by which paranoia emerges as a distinctive pathological condition to understand how closely it is related to other states of mind which are more socially viable. It suggests furthermore that the genetic processes which underlie paranoid states may not be deviant elements in personal and social development, but may in fact be necessary components of normal and relatively healthy personal and social growth. With these rather nonspecific indications of the relationship between paranoia and related states,I would like to pass on to more specific consideration of both pathological and nonpathological conditions which share in varying degrees the elements of paranoid states. 在这一点上，我们可以在重复的风险下再次强调，偏执者需要消除模棱两可，建立一致和连贯的现实观，并制定一种信仰体系，以一种确定的方式阐释一个人在生活中的位置，以及一个人与他周围世界结构的关系，是一种基本的人类需求，由其他形式的解释性思维共享，并不仅仅局限于偏执。 我对偏执元素进行这种重新评估，不是为了尽量减少所涉及的病态扭曲，而是为了强调偏执元素与被认为不那么病态、甚至是正常心态之间的连续性。了解它与其他更具有社会可行性的心理状态之间的密切关系，对于我们理解偏执作为一种独特的病理状态出现的机制，是很重要的。此外，它还表明，构成偏执状态基础的起源过程可能不是个人和社会发展中的异常因素，而实际上可能是正常和相对健康的个人和社会成长的必要组成部分。考虑到偏执和相关状态之间关系的这些相当不明确的迹象，我想转向对病理和非病理条件更具体的考虑，它们在不同程度上共享偏执状态的元素。