Introjection and the False Self-system 内摄和虚假自体系统 The point that I am making here on a theoretical level is that the false self-system, which can be clinically and phenomenologically described, is organized around and built out of introjects. The false self-system becomes the bearer of the content of the pathology in these patients in very striking and specific ways. The content of the introjects may be split and opposed, as we have seen clearly in the introjective content of the victim as against the victimizer. Often the false self-system would tend to be organized around one or the other of these introjective contents, not to the exclusion of other aspects, since the organization may take place at other times in relationship specifically to those other contents. 我在这里从理论层面提出的观点是，虚假自体系统，可以从临床和现象上描述，它是围绕着内摄物组织和建立起来的。虚假自体系统在这些患者身上以非常显著和具体的方式成为病理内容的承载者。内摄物的内容可能是分裂和对立的，正如我们在受害者对迫害者的内摄性内容中清楚地看到的那样。通常，虚假自体系统会倾向于围绕这些内摄内容中的一个或另一个内容来组织，而不是排斥其他方面，因为这种组织可能在其他时候发生，特别地与这些其他内容有关系。 But typically, when the content of the false self-system is organized around one introjective pole, the residual introjective content is projected. Consequently, it does not seem to function as an operative part of the false self-system at that point in time. However, as we have seen clearly—either under the influence of situational stress, activation of conflicts, intensification of anxiety, or for other defensive reasons—the introjective alignment can shift and the pattern of introjection and projection can be altered, with an accompanying alternation in the false self-system. Even in the case of Bob B., for whom a false self-system seemed to maintain a consistency over time, we are well aware that the appearance of ambition, successful attainment, professional standing, etc., was broken at innumerable points by a reorganization of the self-system in terms of his weakness, impotency, inadequacy, etc. 但通常情况下，当虚假自体系统的内容围绕着一个内摄性极点组织起来时，残留的内摄性内容就会被投射出来。因此，在那个时间点上，它似乎并不作为虚假自体系统的操作部分发挥作用。然而，正如我们已经清楚地看到的那样——无论是在情境压力的影响下，冲突的激活，焦虑的加剧，还是出于其他防御性的原因——内摄性对齐都会发生变化，内摄和投射的模式也会发生改变，随之而来的是虚假自体系统的交替。即使在鲍勃的病例中，对他来说，虚假自体系统似乎在一段时间内保持了一致性，但我们很清楚，雄心壮志、成功成就、职业地位等表征，在无数个点上被他的弱点、无能、不足等自体系统的重组所打破。 Another interesting facet, which is very striking in the case of both Jim J. and Karen K., is that the false self-system becomes organized, persists, carries out its function, and gives rise to the sorts of neurotic disturbance that we have seen in these patients—but that nonetheless the patient is able to carry on a level of authentic development and meaningful and autonomous self-expression which reflects the operations of a true self. But somehow or other, the functioning of the true self fades into the background and is overridden by the fantasy content which is related to the false self-system. Thus in the case of Karen K., it was clinically striking that, despite her fears of vulnerability, there was no question of her capacity to function under situations of considerable stress and her ability to tolerate anxiety, and to perform on a high level of responsibility. A similar thing was true of Jimmy J., despite his conviction, linked inexorably with his false self-system, of his own defectiveness and impotence. 另一个有趣的方面，在吉姆和卡伦的病例中非常引人注目，那就是虚假自体系统变得有组织，持续存在，发挥它的功能，并引起我们在这些病人身上看到的各种神经质的干扰——但尽管如此，病人还是能够进行真实的发展和有意义的、自主的自体表达，这反映了真实自体的运作。但不知何故或其他原因，真实自体的运作消失在背景中，被与虚假自体系统有关的幻想内容所覆盖。因此，在卡伦的病例中，临床上令人震惊的是，尽管她害怕脆弱，但她在相当大的压力情况下的运作能力和她忍受焦虑的能力，以及履行高度责任的能力是没有问题的。吉米的情况也是如此，尽管他坚信自己的缺陷和无能，这与他虚假自体体系有着不可分割的联系。 Thus it seems clear that the introjective process, modeled after Freud's original ideas pertaining to narcissistic identification, forms a modification of the self-system which provides a meaningful structural referent within the organization of the psyche and which bears rather complex and as yet poorly understood relationships to both the true self and the structural components of the psychic apparatus—specifically ego and superego. This takes us back to the question raised earlier regarding the location of specific introjective contents in either ego or superego. It is clear at this point that the problem cannot be adequately understood until we have settled the issues that are related to the complexities of the self. I do not wish at this point to undertake an investigation of the theoretical aspects of the metapsychology of these processes, but the importance of their understanding cannot be underestimated. 因此，似乎很清楚的是，以弗洛伊德关于自恋认同的原始观念为模型的内摄过程，形成了自体系统的一种修改，它在心理的组织中提供了一个有意义的结构性参照物，并且它与真实的自体和心理装置的结构性组成部分--具体地说是自我和超我--有着相当复杂的、尚未被理解的关系。这就把我们带回到前面提出的关于特定的内摄性内容在自我或超我中的位置的问题。在这一点上，很明显，在我们解决了与自体的复杂性有关的问题之前，这个问题不能被充分理解。我不希望在这一点上对这些过程的元心理学的理论方面进行调查，但对它们的理解的重要性是不能低估的。 Moreover, it seems to me that the progression toward a better understanding of them must lie in the direction of understanding the processes which underlie the development of a false self-system, which is phenomenologically available to us on the level of clinical observation. An important aspect of this process is the whole problem of introjection and the manner in which internalized objects are integrated into our inner world. It is the operative presumption in this consideration and in the further theoretical considerations that we will undertake that introjection is closely related to the dynamics of self, and it will be our attempt here to specify the terms under which introjection and identification relate to the derivatives of the false and true self-systems. I would want to say at this point that the true self is derived from the functioning of what I have called authentic ego-identifications. These are clearly distinguished from introjections and function at a quite distinct level of metapsychological integration. I have attempted to differentiate these functions on more specifically theoretical grounds elsewhere (1971b, 1972). 此外，在我看来，要想更好地理解它们，必须朝着理解虚假自体系统的发展过程的方向发展，我们可以在临床观察的层面上从现象学上获得这个过程。这个过程的一个重要方面是整个内摄的问题，以及内化客体被整合入我们内心世界的方式。在这一考虑和我们将进行的进一步的理论考虑中，操作性的假定是，内摄与自体的动力学密切相关，我们在这里将试图具体说明内摄和认同与虚假自体系统和真实自体系统的衍生物有关的术语。在这一点上，我想说的是，真正的自体是从我所称的真实的自我认同的运作中衍生出来的。这些明显区别于内摄，在一个相当不同的元心理学整合层面上发挥作用。我曾试图在其他地方以更具体的理论理由来区分这些功能（1971b，1972）。