BROADER IMPLICATIONS 更广泛的影响 Thus the understanding of the paranoid process intends to embrace and express these various aspects of psychic functioning. We are attempting, in other words, to provide a formulation which will embrace these multiple facts in a meaningful, consistent, and unified manner. The concept, therefore, must have sufficient breadth and explanatory power to embrace the forms of pathology which we can identify as specifically paranoid. But if we were to restrict our considerations to merely the identifiable forms of pathology, we would be constraining ourselves within the limits set by an older and narrower set of concerns and interests. The material we have been considering makes it clear that paranoid mechanisms are at work in many other aspects of human experience than those which can be labeled simply as pathological. 因此，对偏执过程的理解打算包含并表达这些不同方面的心理功能。换句话说，我们正试图提供一种提法，将这些多重事实，以一种有意义的、一贯的和统一的方式包括在内。因此，这一概念必须有足够的广度和解释力来包括我们识别为偏执的各种病理学形式。但是，如果我们把我们的考虑仅仅局限于可识别的病理形式，我们就会把自己限制在一种更古老、更狭隘的关注和兴趣所设定的范围之内。我们一直在考虑的材料清楚地表明，偏执机制，还在人类经验的许多其他方面起着作用，而不仅是那些被贴上病理标签的方面。 Paranoid forms of thinking in fact seem to form a meaningful part of the fabric of human experience. We have discussed the continuity between more specifically paranoid forms of thinking and acting and more general psychological phenomena such as envy, prejudice, and jealousy. Even if one were to allow that these minor forms of psychopathology were identifiable at large in the general population, one might still feel that states of acute envy or jealousy might be regarded as transitional states of otherwise normally functioning personalities. If one stops, however, to consider the phenomena of prejudice, it becomes clear that we are dealing with something that cannot be considered in a limited fashion within the restrictive context of psychopathology. Prejudicial thinking is built into the very fabric of the organization of our society and our culture. If we can recognize prejudice as being neurotically motivated and can consider it as a form of psychopathology somehow operative within the range of normal functioning, then we begin to obliterate the concept of psychopathology itself. 偏执思维方式实际上似乎构成了人类经验结构中有意义的一部分。我们已经讨论了更具体的偏执型思维和行为方式，与更普遍的心理现象如羡慕、偏见和嫉妒之间的连续性。即使我们承认这些轻微的精神病理症状[指羡慕、偏见、嫉妒]在一般人群中是可以辨认出来的，我们仍然可能会觉得强烈的羡慕或嫉妒可能会被认为是正常人格的过渡状态。然而，如果我们停止思考偏见现象，很明显，我们正在处理的事情[即理解偏执]，在精神病理学的限制性背景下，是不能以有限的方式来考虑的。偏见的思想是建立在我们的社会和文化的组织结构中。如果我们能认识到偏见是由神经上的原因引起的，并能把它看作是一种以某种方式在正常功能范围内起作用的精神病理，那么我们就开始消除精神病理本身的概念。 But my intention here is to extend the function and the implications of the paranoid process even further. I will argue that the paranoid process is an important positive and constructive force in the organization of society and in the development of individual personality. The process is intimately involved in the forming and sustaining of social groupings, it expresses itself in a variety of ways in the structuring of social institutions, it is woven through the whole fabric and process of political organization of society, and it is a functional part of the fundamental orientation which underlies the organization and structuring of belief systems. This latter aspect of the implementation of the paranoid process is critical to the understanding of religious phenomena and the more general aspects of religious functioning. And finally the paranoid process is one of the major contributing forces to the organization of value systems, which are so deeply embedded in the workings of social structures and cultural forces. 但我在此的目的是进一步扩展偏执过程的功能和影响。我认为偏执过程是社会组织和个人人格发展中的一种重要的积极和建设性力量。这个过程与社会组织的形成和维持关系密切,它体现在各种社会制度的构建方法中,它贯穿了社会政治组织的整个结构与过程，它是位于信仰体系的组织和结构之下的基本取向的功能部分。偏执过程实现的后一方面，对理解宗教现象和宗教功能的更一般方面，至关重要。最后，偏执过程是价值体系组织的主要贡献力量之一，价值体系深深植根于社会结构和文化力量的运作中。 On a more specifically psychological level, the contention being advanced in this study is that the paranoid process has important developmental aspects as well. The idea which we are developing, then, would suggest that the process has important contributions to make at critical points in individual development, and perhaps most strikingly at the level of adolescent development in the process of identity formation. 在更具体的心理学层面上，本研究提出的论点是，偏执过程也有重要的发展意义。因此，我们正在发展的观点表明，这一过程在个人发展的关键时刻，可能最显著地是在认同形成过程中的青春期发展阶段，有重要的贡献。 It is clear, then, that this formulation of the paranoid process is one which effectively disengages it from its roots in psychopathology and gives it a broader and more sweeping conceptualization. The paranoid process then embraces both pathological and nonpathological manifestations. If it is asource of deviation and distortion on one hand, it must also be seen as a force in the positive upbuilding of personality and society. The force of the argument that we are advancing is directed to the appreciation that one cannot understand the one without the other, that one cannot understand the pathological manifestations of the paranoid process without at the same time understanding its functions and effects in the more normal, nonpathological, and broader aspects of its implementation. 很明显，偏执过程的这种提法，有效地将其从精神病理学的根源中分离出来，并给予它一个更广泛、更全面的概念化。偏执过程包括病理和非病理的表现。如果它是一种偏差和扭曲的根源，那么它也必须被看作是一种人格和社会建设的积极力量。我们正在提出的论点的力量是指向这样一种认识，即我们无法在对一者缺乏了解的情况下理解另一者，我们无法理解偏执过程的病理表现，如果我们不理解其在更正常的，非病理的，更广泛的实现方面的功能和作用的情况下。 Our attempt in this theoretical consideration will be to define and explore the lines of continuity along the various manifestations of the paranoid process, so that its consistency and inner coherency become more specific and intelligible. The object of our study and consideration then is not specific manifestations of the paranoid process, but rather the process itself. 我们在这一理论思考的尝试将是定义和探索沿着偏执过程的各种表现的连续性，使其一致性和内在的内聚性变得更加具体和可理解。我们研究和思考的对象不是偏执过程的具体表现，而是过程本身。 If such a consideration reaches beyond the limits of psychiatric concern, it cannot be said to reach beyond the limits of psychoanalytic concern. From its very beginnings, a general cultural interest has been an integral part of the focus of psychoanalytic concern, dating indeed from the interests of Freud himself in the dreaming processes and the vicissitudes of meaning in human psychological functioning. Freud's discoveries in The Interpretations of Dreams (1900) were intended to be part of his own inner compulsion to understand not only human psychopathology, but the inner workings of the human mind itself. As early as 1895, Freud wrote to Fliess. 如果这种考虑超出了精神病学关注的范围，就不能说它超出了精神分析关注的范围。从一开始，一种普遍的文化兴趣就成为精神分析关注的焦点的一个组成部分，这的确可以追溯到弗洛伊德本人对梦境过程和人类心理功能中意义变迁的兴趣。弗洛伊德在《梦的解析》(1900)一书中的发现，旨在成为他内心冲动的一部分，这冲动不仅要了解人类精神病理学，还要了解人类精神本身的内部运作。早在1895年，弗洛伊德就写信给弗里斯。 But the chief reason was this; a man like me cannot live without a hobby-horse, a consuming passion—in Schiller's words a tyrant. I have found my tyrant, and in his service I know no limits. My tyrant is psychology; it has always been my distant, beckoning goal, and now, since I have hit on the neurosis, it has come so much the nearer. I am plagued with two ambitions: to see how the theory of mental functioning takes shape if quantitative considerations,a sort of economics of nerve-force, are introduced into it; and secondly, to abstract from psychopathology what may be of benefit to normal psychology. Actually a satisfactory general theory of neuropsychotic disturbances is impossible if it cannot be brought into association with clear assumptions about normal mental processes(1887-1902, pp.122-123). 但主要的原因是这样的：像我这样的人，如果没有一个热衷的领域，没有一种强烈的激情(用席勒的话来说，就是一个君王)，就无法生存。我找到了我的君王，为他服务，我知道没有限制。我的君王是心理学;它一直是我遥不可及的、诱人的目标，而现在，自从我偶然发现了神经症，它离我更近了。我有两个雄心壮志:一是想看看如果把定量的考虑——一种神经力量的经济学——引入其中，心智功能理论将如何形成;其次，从精神病理学中抽象出对正常心理学有益的东西。事实上，一个令人满意的神经性精神障碍的通论是不可能的，如果它不能与关于正常精神过程的明确假设联系起来的话(1887-1902，第122-123页)。 The broader implications then of the study of psychopathology were apparent in the thinking of Freud—the culturalist and generalist—from almost the beginning of his scientific endeavors. But the extension of understanding from the level of psychopathology to broader cultural concerns—particularly when it is articulated in terms of specific functions and mechanisms—demands and requires the formulation of a broader conceptual framework. 精神病理学研究的更广泛的含义在弗洛伊德——文化主义者和通才——的思想中表现得很明显，几乎是从他从事科学研究的开始就这样。但是，将理解从精神病理学的层面扩展到更广泛的文化问题——特别是当它以特定的功能和机制表达出来的时候——需要并需要一个更广泛的概念框架的形成。 In focusing on the notion of process, we are attempting to bring into clearer articulation a specific set of functions, operations, and intentions, which characterize the operation of the paranoid process in any of its multiple manifestations. The articulation of the functions, operations, and intentions of the paranoid process constitutes an essential definition of that process. In our attempt to theoretically describe and define these various aspects of the process, we will be in effect—to whatever degree possible—defining the process itself. 在关注过程概念的过程中，我们试图将一组特定的功能、操作和意图清晰地表达出来，它们是偏执过程多种表现中，偏执过程运作的特征。对偏执过程的功能、操作和意图的阐述，构成了该过程的基本定义。在我们试图从理论上描述和定义过程的这些不同方面时，我们将尽可能有效地定义过程本身。