时间：2015年03月04日|3192次浏览|5次赞
翻了很久的词条，还专门找了高手来做校正。放出来玩玩
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（ from 《the language of Winnicott1996》 P295）
翻译： 老垓蕤 校正： 何许人
Self 自体 （ from 《the language of Winnicott1996》 P295）
翻译： 老垓蕤 校正： 何许人
1 Subjectivity and self 1 主体性和自体
2 The self as bubble and kernel 2 作为泡泡和内核的自体
3 Primary unintegration 3 原初未整合
4 Three selves 4 三个自体
5 The quality of care that strengthens the sense of self 5 增强自体感的照料的品质
6 The false self 6 虚假自体
7 Split-off intellect 7 分裂的智力
8 Symbolic realization 8 象征性实现
9 The true self 9 真实自体
10 Compliance and compromise 10 顺从和妥协
11 Psychotherapy and the search for self 11 心理治疗和对主体地追寻
Although Winnicott frequently states that there is a difference between the “self” and the “ego”, his
distinction is not always clear across the whole of his work, because frequently the term “self” is used interchangeably with the terms “ego” and “psyche”.
尽管温尼科特屡次声称在“自体”与“自我”之间存在差异,但纵观其全部著作他对于二者的区别并不总是很清晰，这是因为他屡次地将术语“自体”用于和术语“自我”以及“心灵”（ psyche） 进行互换。
In his last decade, the term “self” was used to describe how the individual feels subjectively, and it is the sense of “feeling real” that Winnicott places at the centre of the sense of self.
在他最后十年， 术语“自体”被用于描述个体对其主体性的感觉， 温尼科特把“感到真实”放到自体感的中心位置。
Developmentally, the “self” starts off as a potential in the newborn infant; given a good-enough
environment, it develops into a whole self—that is, a person who is able to distinguish between Me and Not-me.
发展地来看， “自体”始于新生儿的一种潜能；给一个足够好的环境，它就会发展成完整的自体——换句话说， 是一个能识别出我与非我的人。
In the last decade of his life, Winnicott distinguished between the true and false self and emphasized an incommunicado, isolated core self, which for mental health needs to stay protected at all costs.
在生命的最后十年，温尼科特在真假自体之间区分出并强调了一个出于心理健康需要、必须要保护的、 无法与外界交流的孤立的核心自体。
1 Subjectivity and Self
For the reader, Winnicott's precise meaning of the term “self” may often be confusing. Throughout his work,although he often differentiates between the ego and the self (see EGO: 1 ), it is useful to bear in mind that the ego is an aspect of the self that has a particular function: to organize and integrate experience.
1 主体性和自体
对读者而言，温尼科特“自体”的准确含义可能经常被混淆。通观他的著作， 尽管是他经常对自我与自体进行区分（参见自我： 1）， 自我是自体的一个方面， 它有一个特殊功能：组织和整合经验，记住这一点是很有帮助的。
Thus the self is made up of all the different aspects of personality that, in Winnicott's language, form the Me, as distinct from the Not-me, of each person. The term “self”, therefore, describes a subjective sense of being.
因而，自体即是由人格中的不同方面组成的，在温尼科特的语言中，正是这些不同方面构成了每个人的“我”， 与“非我”相区分。 术语“自体”，因此，描述了人的主体感。
It may be discerned across Winnicott's work that the terms self, ego, and psyche imply different
emphases on internal reality and function, and that, as with all the terms he uses, not one can—nor should—be pinned down.
通观温尼科特作品，可以看出自体、自我和心灵这些术语涉及到对内在现实和功能的不同方面的强调， 并且，如同他所使用的所有术语一样，无一能够，也不应该是僵化固定的。
Generally, Winnicott places the self (core or true) at the beginning of life, but when he is referring to a whole self, the birth of the self is located at the stage of concern. (see CONCERN: 5; EGO: 2)
通常,温尼科特把自体(核心自体或者真自体)安置在生命的最初的位置上,但当他开始涉及到整个自体时,自体的诞生是位于担忧阶段.(参见担忧:5;自我:2)
2 The Self as Bubble and Kernel
In 1949, in his paper “Birth Memories, Birth Trauma and Anxiety”, Winnicott quotes one of his
patients, to describe the self:
2 作为泡泡与核心的自体
在 1949 年他的论文《出生回忆，出生创伤和焦虑》 里，温尼科特引用了他的一位病人的话来描述自体：
I am indebted to a patient for a way of putting this which came from an extremely deep-rooted
appreciation of the position of the infant at an early stage…. This patient said: “At the beginning the individual is like a bubble. If the pressure from outside actively adapts to the pressure within, then the bubble is the significant thing, that is to say the infant's self. If, however, the environmental pressure is greater or less than the pressure within the bubble, then it is not the bubble that is important but the environment. The bubble adapts to the outside pressure”.
[ Birth memories”, 1949, pp. 182-183]
我很感激一个病人,用一种方式来描述(使我)深刻地领悟到,(自体)是来自于在早期阶段时的婴儿的位置….这个病人说： 在最开始，个体就像一个泡泡。如果外界的压力积极适应于内部的压力，那么泡泡也是重要的东西， 更确切地说是婴儿的自体。然而，如果环境压力大于或者小于内在泡泡的压力， 那么重要的不是泡泡而是环境了。 泡泡要去适应于外在压力。
[《出生回忆》， 1949， 182-183 页]
Winnicott used this quote to describe the infant's task, during birth, of dealing with the impingement of the environment on the body-self—like the bubble adapting to outside pressure:
温尼科特用这些话来描述了婴儿的任务，在出生期间， 对待施加于身体-自体的环境的冲击——就好像泡泡适应于外部压力。
Before birth, and especially if there is delay, there can quite easily be repeated experiences for an infant in which, for the time being, the stress is on environment rather than on self, and it is likely that the unborn infant becomes more and more caught up in this sort of intercourse with the environment as the time of birth arrives. Thus, in the natural process the birth experience is an exaggerated sample of something already known to the infant. For the time being, during the birth, the infant is a reactor and the important thing is the environment; and then after birth there is a return to a state of affairs in which the important thing is the infant, whatever that means. In health the infant is prepared before birth for some environmental impingement, and already has had the experience of a natural return from reacting to a state of not having to react, which is the only state in which the self can begin to be.
[“Birth memories”, 1949, p. 183]
出生之前,特别是如果存在着晚产,暂时地只强调环境而不是强调自体, 这是很容易在婴儿身上重复的体验,就好像当出生的那一刻来临时,未出生的婴儿也可能变得越来越沉溺于这种与环境的交流里。因此在自然进程中， 出生经验是一个被婴儿夸大的已知的东西。在出生期间，婴儿暂时是个反应器，最重要的是环境；在出生后，存在着一个返回的状态，在这里最重要的是婴儿，无论这意味着什么。在出生前，健康的婴儿准备好去应付某些环境的冲击， 并也已有对无反应状态的反应自然返回的经验，这个反应状态也是自体能开始产生的唯一状态。
[《出生回忆》， 1949， 183 页]
In this paper, the self is located even before birth, and it is clear that it cannot begin to “be” if it is in the position of having to react to impingements by the environment. (see ENVIRONMENT: 5;
PSYCHE-SOMA: 4;REGRESSION: 2, 3)
在此论文中，自体的确定甚至早于出生，而且很清楚的一点是：如果是在必须对环境的冲击做出反应的位置上， 自体是不可能开始“存在”的。（参见环境： 5；身心关系： 4；退行： 2， 3）
Later, in 1952, in a paper entitled, “Anxiety Associated with Insecurity”, Winnicott describes the
mother infant dyad before the beginning of object relationships as an environmental-individual set-up (see BEING:1 )—a shell (mother) and kernel (baby)—which metaphorically depicts that the self, and all its parts, begins right inside the mother-infant unit:
之后，在 1952 年，在一篇题为《与不安全相联系的焦虑》 的文章中，温尼科特描述了母婴二元早于以环境-个体组织形式存在的客体关系的开端。（参见 存在： 1） ——外壳（母亲）和核心（婴儿） ——它隐喻性地描述了自体，其所有部分， 正是开始于内部的母婴单元：
The centre of gravity of the being does not start off in the individual. It is in the total set-up. By good enough child care, technique, holding, and general management the shell becomes gradually taken over and the kernel (which has looked all the time like a baby to us) can begin to be an individual…. The human being now developing an entity from the centre can become localized in the baby's body and so can begin to create an external world at the same time as acquiring a limiting membrane and an inside.
[“Anxiety associated with insecurity”, 1952, p. 99]
存在的重心不是以个体开始。它是以总体组织开始。通过对孩子足够好的照顾、技术、抱持、和常规管理， 外壳逐步接管，核心（对我们而言，看起来总是像婴儿）开始成为了个体….人类现在从位于婴儿身体的 中心 里发展出了一个实体 , 并且在获得了一个有界限的 薄膜 (limiting membrane)和一个内在的同时,婴儿也是如此开始创造出了外部世界。
[《与不安全相联系的焦虑》， 1952， 99 页]
Although self and ego are not mentioned here, the entity, it must be assumed, refers to the potential and developing self or/and ego. (see EGO: 1 , 2). Ego and self are used interchangeably in the final paragraph of Primary Maternal Preoccupation” (1956):
尽管自体和自我没有在这被提到， 但这个实体，它必须被假设为， 泛指潜在的和发展中的自体或者/和自我。（参见自我： 1， 2）自我和自体被可替换地使用在《原初母性的全神贯注》 最后的段
落(1956)：
Ego here implies a summation of experience. The individual self starts as a summation of resting
experience, spontaneous motility, and sensation, return from activity to rest….
[ Primary maternal preoccupation”, 1956, p. 305]
自我在这里意味着体验的总和。个体的自体是以休息经验(resting experience)、 自发的运动性以及
感知觉、从活动返回到休息等的总和而开始的。
[《原初母性的全神贯注》， 1956， 305 页]
The emphasis here, in 1956, is that the beginning of the self is a “summation of experience”, which in 1962 is described as the beginning of the ego:
The first question that is asked about that which is labelled the ego is this: is there an ego from the start?The answer is that the start is when the ego starts.
[“Ego integration in child development”, 1962, p. 56]
这里强调的是，在 1956 年，自体的起源是“体验的总和”，而在 1962 年则被描述为自我的起源：
第一个被问及的问题是关于贴上标签的自我： 生命之初存在自我吗？答案是， 生命之初是从自我出发的。
[《儿童发展中的自我整合》， 1962,56 页]
A footnote added to this reads:
It is well to remember that the beginning is a summation of beginnings.
[“Ego integration”, p. 56]
这篇文章中的一个脚注：
要记住，生命之初是一些开始的总和。
[《自我整合》， 56 页]
Nevertheless, in the same paper Winnicott writes categorically:
It will be seen that the ego offers itself for study long before the word self has relevance. The word self arrives after the child has begun to use the intellect to look at what others see or feel or hear and what they conceive of when they meet this infant body.
[“Ego integration”, p. 56]
尽管如此，在同一篇文章里，温尼科特明确地写道：
可以看出，自我被自身所理解远早于与自体相关联。当孩子开始使用理解力去审视别人去看什么、
感觉什么或听什么以及当他们与这个孩子身体相遇时在设想什么，自体这个词是在这之后才到来
的。
[《自我整合》， 56 页]
Here it seems that for Winnicott the self does not come into being until the infant begins to separate Me from Not-me—during the stage of concern.
这里看起来， 对温尼科特而言，直到婴儿在担忧（ concern）阶段开始从非我中分离出我，自体才得以形成。
3 Primary Unintegration
The subject of inner reality and psychic reality is explored by Winnicott in his 1935 paper, “The Manic Defence”. By 1945, in “Primitive Emotional Development”, the themes of inner reality are elaborated,and Winnicott postulates a state of primary unintegration—sometimes referred to as primary narcissism—which specifically refers to the state of the infant's potential self. So, for Winnicott, the self does not exist until awareness takes place, which emphasizes the “sense” in the existence of “self” (this theme is explored in Winnicott's work on transitional phenomena, playing, and the search for self—see PLAYING: 5, 6; SELF: 11 ; TRANSITIONAL PHENOMENA: 6).
3 原初未整合
内部现实和精神现实的主题在温尼科特 1935 年论文《躁狂的防御》中被探讨。在 1945 年，在《原始情绪发展》一文中，内部现实的主题被详尽说明，温尼科特假设了一个原初未整合的阶段——有时作为原始自恋被提及——具体指的是婴儿潜在的自体阶段。所以对温尼科特而言，自体并不存在， 直到意识产生，它强调了 “自体”存在中的“感觉”。（这个主题在温尼科特的关于过渡现象、游戏 和寻找自体的著作中继续被探索——参见游戏： 5， 6；自我：11； 过渡现象： 6）
For self-awareness to take place, there are three processes that need to emerge out of the state of primary unintegration. They are:
…integration, personalization, and following these, the appreciation of time and space and other
properties of reality—in short realization.
[“Primitive emotional development”, 1945, p. 149]
为了自我意识的发生，需要在原初未整合阶段中发生三个过程。它们是：
“ 。。。整合，个性化，和紧随这些的，真实的时间和空间还有其它现实特性的鉴别(appreciation)
能力——在短时的认识中”
[《原始情感发展》， 1945， 149 页]
Winnicott refers briefly to the problem associated with personalization:
A problem related to that of personalization is that of the imaginary companions of childhood. These are not simple fantasy constructions. Study of the future of these imaginary companions (in analysis) shows that they are sometimes other selves of a highly primitive type.
[“Primitive emotional development”, p. 151]
温尼科特简要提到个性化的相关问题：
“一个涉及到个性化的问题是童年期的想象同伴。它们不是简单的幻想建构。对于这些想象同伴的（分析中）的未来的研究显示，他们有时候是一些非常原始类型的自体。 ”
[《原始情感发展》， 1945， p.151]
Winnicott does not explore the phenomenon of imaginary companions in this paper, but he states that this sort of use of imagination is a very primitive and magical creation [which is] … easily used as a defence, as it magically by-passes all the anxieties associated with incorporation, digestion, retention and expulsion.
[“Primitive emotional development”, p. 151]
温尼科特没有在他的这篇文章里探究想象的伙伴关系现象， 而是陈述道， 这种对于想象的利用是一个非常原始和神奇的创造[它是]……很容易被用作一种防御，因为它神奇的绕过了所有与摄入，同化，保存，排出相联系起来的焦虑。 ”
[《原始情感发展》， 151 页]
This introduces the theme of the nature of defence, which, in this context, suggests that the self is forced to defend itself, if under attack. One useful defence is that of dissociation.
Out of the problem of unintegration comes another, that of dissociation. Dissociation can usefully be studied in its initial or natural forms. According to my view there grows out of unintegration a series of what are then called dissociations, which arise owing to integration being incomplete or partial.
[“Primitive emotional development”, p. 151]
这引入了防御的性质这个主题，在此语境里，它暗示着，若受到攻击， 自体就被强迫防御自己。一个有用的的防御就是解离(dissociation)。
“因为未整合(unintegration)而出现了另一个问题，那就是解离(dissociation)。 解离能够在其最初或自然的形态中得以研究。 根据我的观点，从未整合中产生一系列的被称为解离的东西，它们的出现是因为不完整或局部的整合。 ”
[《原始情感发展》， 151 页]
From this statement, Winnicott goes on to explain that the infant, right at the start, has not yet been able to appreciate that he remains the same baby whether he is “quiet” or “excited”:
For example, there are quiet and excited states. I think an infant cannot be said to be aware at the start that while feeling this and that in his cot or enjoying the skin stimulations of bathing, he is the same as himself screaming for immediate satisfaction, possessed by an urge to get at and destroy something unless satisfied by milk. This means that he does not know at first that the mother he is building up through his quiet experiences is the same as the power behind the breasts that he has in his mind to destroy.
[“Primitive emotional development”, p. 151]
从这个说法出发，温尼科特继续解释道： 婴儿，从一开始，他还没有能力去鉴别这一事实，即当他无论是处在“安静”或者“兴奋”状态中，他都是同一个孩子：
“例如， 存在着安静及兴奋状态。我认为，不能说一个婴儿在最初就是能意识到，当他在他的小床上感觉到各种各样的感觉，或者他享受到洗澡时的皮肤刺激的时侯，他还是他自己，尖叫为了立即获得满足，除非立刻得到奶水的满足，他就受到一个强烈的冲动所推动，迫切希望得到并摧毁某个东西。这意味着他首先不知道，他通过安宁的体验逐步建立起的母亲，与他脑海中想要去摧毁的乳房背后的那个强有力的母亲，是同一个母亲。 ”
[《原始情感发展》， 151 页]
Here are two infants in one and two mothers in one. At the beginning, from the subject's point of view,the emotions involved in the “quiet” and “excited” moods are separate and “dissociated”. The work of integration is to bring them together. (see AGGRESSION: 6; CONCERN: 3, 4, 5; HATE: 6)
这有两个婴儿在一组，两个母亲在一组。最开始，从主观的角度出发，涉及到情感的“安静”心境和“兴奋”心境是被分离和“解离”的。整合工作就是将它们结合在一起。（参见攻击性： 6；担忧： 3， 4， 5；恨： 6）
4 Three Selves
Winnicott refers to the existence of three selves in one personality in only one paper, in 1950,
“Aggression in Relation to Emotional Development”:
The personality comprises three parts: a true self, with Me and Not-me clearly established, and with some fusion of the aggressive and erotic elements; a self that is easily seduced along lines of erotic experience,but with the result of a loss of sense of real; a self that is entirely and ruthlessly given over to aggression.
[“Aggression in relation to emotional development”, 1950, p. 217]
4 三个自体
只在 1950 年的《与情绪发展有关的攻击性 》一文中，温尼科特指出在一种人格中存在着三种自
体：
人格包含了三部分：一个真实自体，伴随着我与非我已明确建立， 且伴随着攻击性和情欲因素的
融合； 和一个容易受到色欲（ erotic）经验影响，导致真实感丧失的自体； 以及一个完全被
攻击性所无情控制了的自体。
[《与情绪发展有关的攻击性》， 1950， 217 页]
In this model the true self has already established boundaries—unlike the self that is easily won over and the self “given over to aggression”. Later on in the same paper, Winnicott links this ruthless self with the impulsive gesture, in health, that seeks externality (see AGGRESSION: 7):
在这种模式下,真实自体已经建立了边界——不像那些容易被掌控的自体,和“被攻击性所控制”
的自体。 在同篇论文的后文中，温尼科特把这个无情的自体链接于在健康中寻找外部存在的冲动
的姿态（ impulsive gesture）（参见攻击： 7）
The main conclusion to be made out of these considerations is that confusio through our using the term aggression sometimes when we mean spontaneity. The impulsive gesture reaches out and becomes aggressive when opposition is reached. There is reality in this experience, and it very easily fuses into the erotic experiences that await the new-born infant. I am suggesting: it is this impulsiveness, and the aggression that develops out of it, that makes the infant need an external object, and not merely a satisfying object.
由这些考虑所得出的主要结论是:当我们用意为自发性的时候，有时会与我们使用的术语攻击性
产生混淆。当遇到对抗， 冲动的姿态会展开并且变得有攻击性。 在这种体验中有一个现实情况，
在新生的婴儿身上是很容易变成性欲化的体验。 我认为:它是这样的一种冲动,(并且攻击性从这里
发展出来,)它使得婴儿需要一个外部客体,并不只是一个满意的客体。
[“Aggression in relation to emotional development”, 1950, p. 217]
[《与情绪发展有关的攻击性》， 1950， 217 页]
The content of these two paragraphs illustrates Winnicott's own theoretical development at this time (this part of the paper was presented to a private group in 1954), which seems to dispense with Freud's instinct theory (the impulse now is to seek an object rather than satisfaction), as well as the postulation that creativity comes out of the early “primitive love impulse” rather than the need to repair, as in Klein's theory of the depressive position”.
这两个段落的内容同时表明了温尼科特自己理论的发展（在 1954 年的文章里， 这部分文章在 1954年的一个私人小组中被报告）。 它看起来像是摒弃了弗洛伊德的本能理论（冲动现在是寻找客体而不是满足），除此之外它假定（原初） 创造力是由早期的“原始爱的冲动”而产生，而不是如
克莱因的抑郁位理论中说的修复的需要。
In other words, whereas Freud believed that the instinct in the human infant strove to be satiated,
Winnicott came to see that satisfaction can be a “fobbing-off” if the infant has not felt his part in
obtaining satisfaction.
换句话说，鉴于弗洛伊德相信人类婴儿的本能力求得到满足，温尼科特继而认为如果婴儿不能在
获得满意的过程中感觉到他的部分,那么满意也可以被当作一种“搪塞”。
In the same year, 1954, in “The Depressive Position in Normal Development”, Winnicott explores the meaning of fobbing off.
在同一年， 1954 年，在“正常发展中的抑郁位”中，温尼科特探索了搪塞的意义。
The baby is fobbed off by the feed itself; instinct tension disappears, and the baby is both satisfied and cheated. It is too easily assumed that a feed is followed by satisfaction and sleep. Often distress follows this fobbing off, especially if physical satisfaction too quickly robs the infant of zest. The infant is then left with: aggression undischarged—because not enough muscle erotism or primitive impulse (or motility), was used in the feeding process; or a sense of “flop”—since a source of zest for life has gone suddenly, and the infant does not know it will return. All this appears clearly in clinical analytic experience, and is at least not contradicted by direct observation of infants.
[“Depressive position”, 1954, p. 268]
婴儿在其喂食中被搪塞；本能的不安消失了，婴儿既被满足也被欺骗。 很容易假设，进食之后随
之而来的满足和睡眠。这种搪塞之后时常跟随着困恼，特别是身体满足得太快而抢走了婴儿的热
情。婴儿随后剩下的是： 未释放的攻击性——因为没有充分的肌肉性欲（ muscle erotism）或原
始冲动（或运动性） 被用于进食过程；或者一种被“抛下”的感觉——由于生命中热情的根源突
然消失，而且婴儿也不知道它还会回来。所有这些都会明确出现在临床分析经验中，至少和对婴
儿的直接观察结果是不矛盾的。
[《抑郁位》， 1954 年， 268 页]
Two years later, in Winnicott's lecture in celebration of Freud's centenary year, he seems to hail the ruthlessness in the creative artist when he says that ordinary guilt-ridden people find this bewildering; yet they have a sneaking regard for ruthlessness that does in fact … achieve more than guilt-driven labour.
[“Psychoanalysis and the sense of guilt”, 1956, p. 27]
两年后，在弗洛伊德百年诞辰的庆祝演讲中，温尼克特似乎是在向有创造力的艺术家中的无情致
敬——当他说到充满内疚的普通人对这一无情感到困惑；然而，他们 却偷偷地留意到无情实际上
比内疚驱使（ guilt-driven） 完成了更多的工作。
[《精神分析和内疚感》， 1956， 27 页]
Winnicott implies that this ruthlessness is very much part of the creative drive, placed at the beginning of life in love, rather than through Freud's sublimation or through a reparative drive in Klein's depressive position.(see AGGRESSION: 7, 8; CREATIVITY: 1 , 2, 3)
温尼科特表明这个无情是创造性驱力中非常重要的部分， 它在生命的初期是处于爱中，而不是通
过弗洛伊德的升华或者是通过在克莱因抑郁位的修复性驱力。（参见攻击性： 7,8；创造性： 1,2,3）
For the self to develop, however, the aggressive ruthlessness in the infant, which is part of the
“primitive love impulse”, has to be met by the external environment, the mother, so as to strengthen the self. Always with the emphasis on the environment, Winnicott finally comes to combine the true self and the ruthless self of 1954 into the true self of 1960. (see COMMUNICATION: 10)
然而，为了让自体得到发展， 婴儿的攻击性无情，是“原初爱的冲动”的一部分，必须满足于外
部环境，母亲，以便加强自体。 总是强调于环境，温尼科特最终把真自体和 1954 年的无情自体
逐步合并到了 1960 年的真自体（的概念）里。（参见： 交流： 10）
5 The Quality of Care That Strengthens the Sense of Self
Thus the themes of self-defence and dissociation culminate in Winnicott's 1960 paper “Ego Distortion in Terms of True and False Self”. Here, Winnicott draws a distinction between true and false self with reference to a spectrum. At one end the false self protects the true self and at the other end the false self does not know about the true self because it is so hidden.
5 照顾的质量会加强自体感
因此,自体-防御和解离的主题在温尼科特 1960 年的论文《真假自体角度的自我扭曲》 里达到顶
峰。在这里，温尼科特参考频谱范围（ spectrum)对真假自体做了一个区分。 在（频谱范围的）一
端， 假自体保护了真自体， 在（频谱范围的）另一端， 假自体也不了解真自体因为它如此的隐秘。
Elaborating on his evolving thoughts on the nature of aggression in relation to instincts and the
environment, Winnicott arrives at a clear thesis about the difference between what he calls “ego-needs” and id-needs”. Recall the infant who cannot recognize that he is essentially the same baby whether he is quiet or excited (see AGGRESSION: 6; CONCERN: 3)
在详细阐明了和本能与环境有关的攻击性的性质的发展性思想后，温尼科特在他称之为“自我
需要”和“本我需要”之间获得了明确区分的论点。这让我们回忆起那个婴儿，他不能认出自己
无论是安静的还是兴奋时，在本质上都是同一个婴孩。（参见攻击性： 6；担忧： 3）
It must be emphasised that in referring to the meeting of infant needs I am not referring to the
satisfaction of instincts. In the area that I am examining the instincts are not yet clearly defined as internal to the infant.
必须强调的是，我所指的婴儿需要的满足并不是指本能的满足。在我考察的范围内 ,本能尚未被
明确地内在于婴儿。
The instincts can be as much external as can a clap of thunder or a hit. The infant's ego is building up strength and in consequence is getting towards a state in which id-demands will be felt as part of the self, and not as environmental. When this development occurs, then id-satisfaction becomes a very important strengthener of the ego, or of the True Self; but id-excitements can be traumatic when the ego is not yet able to include them, and not yet able to contain the risks involved and the frustrations experienced up to the point when id-satisfaction becomes a fact.
[“Ego distortion”, 1960, p. 141]
本能可以是外部的， 就像打雷或撞击是一样的。婴儿的自我在增强力量，其结果是朝向某种状态，
在其中， 那些本我的要求被体验为自体的一部分,而不是环境性的。当这个发展出现时， 本我满
足就会变成自我或者真自体非常重要的助力器；但是,当自我还不能囊括那些本我兴奋时， 并且
还不能容纳所涉及的危险和体验到的挫折时（这些挫折是在本我满足变成事实时体验到的）
这些本我兴奋也会是创伤性的。
[《自我扭曲》， 1960， 141 页]
The id-demands—biologically driven instincts—will only become part of the self, integrated into
experience,if the mother is able to meet the infant's needs. This meeting of needs consists of receiving as well as giving—responding to the infant's impulsive gesture. (see CONCERN: 7)
如果母亲能满足婴儿的需要， 本我要求——生物学上的本能驱动——只能成为自体的部分，整合
进入经验。 对婴儿的需要的满足，是由对其本能冲动姿态的接收和回应所构成的。（参见担忧： 7）
Always mindful of the parallels between infant care and patient care, Winnicott transposes this notion of ego and id needs:A patient said to me: “Good management” (ego care) “such as I have experienced during this hour IS a feed” (id satisfaction). He could not have said this the other way round, for if I had fed him he would have complied and this would have played into his False Self defence, or else he would have reacted and rejected my advances, maintaining his integrity by choosing frustration.
[“Ego distortion”, p. 141 -142]
（出于）总是要注意在婴儿护理和病人护理的相似之处的原因，温尼科特将自我和本我需要的概
念位置做了变换：一个病人对我说：“好的管理”（自 我关怀）“就好像我在这一小时所体验到的
就是一次喂养”（本我满足）。他不会说这是另一个途径在运作，因为我的喂养他将会顺从并且这
也会扮演为假自体的防御，否则，他将对我提前做出反应并拒绝我的建议，通过选择挫折保持他
的完整性。
[《自我扭曲》， 141 -142 页]
Good management refers to the holding nature of the analytic frame. This is reminiscent of a paragraph from Winnicott's 1945 paper, “Primitive Emotional Development”, where he illustrates the patient's need to use the analyst to collect himself (integrate):
Integration starts right away at the beginning of life, but in our work we can never take it for granted.We have to account for it and watch its fluctuations.
好的管理指的是抱持自然的分析框架。这是温尼科特 1945 年论文中的一个令人怀念的段落，《原
始情感发展》，（在其中）他阐明了病人的需要是利用分析师去收集他自己（整合）：
整合在生命之初就马上开始，但在我们的工作中却不能理所当然的这么认为。我们必须说明它并
观察它的波动。
An example of unintegration phenomena is provided by the very common experience of the patient
who proceeds to give every detail of the week-end and feels contented at the end if everything has been said, though the analyst feels that no analytic work has been done. Sometimes we must interpret this as the patient's need to be known in all his bits and pieces by one person, the analyst. To be known means to feel integrated at least in the person of the analyst. This is the ordinary stuff of infant life, and an infant who has had no one person to gather his bits together starts with a handicap in his own self-integrating task, and perhaps he cannot succeed, or at any rate cannot maintain integration with confidence.
[“Primitive emotional development”, 1945, p. 150]
一个病患的寻常经验为未整合现象提供了例子：他在周末提供所有的细节,如果能说出所有的东西，他在最后会感觉满意，尽管分析师感觉这并没有什么分析工作可做。有时我们必须解释这些，因为病患需要他自己所有的琐碎都被分析师知道。被知道意味着感觉到整合，至少在分析师这里。这是婴儿生活中普通的材料，如果婴儿的碎片没有被人收集到一起，他就会以一个障碍来开始他的自体整合任务，他也许不会成功，或者至少对整合不能保持信心。
[《原始情感发展》， 1945， 150 页 ]
Winnicott continued to work on this theme in the final decade of his life. He emphasized the holding environment in the consulting room, which would facilitate the patient to arrive at his own
interpretation. Like the infant who needs to feel that the satisfactory feed is due to his effort, so, too, the patient needs to feel that the analytic work is part of his effort. (see COMMUNICATION: 6)
温尼科特在他生命的最后十年持续工作在这个主题。他强调在咨询室中的抱持环境，可以促进病
患抵达他自己的解释。就好像婴儿需要感觉到满意的喂养是归功于他自己的努力，因此，病患需
要感觉到分析工作也是他自己努力的一部分。 (参见交流:6)
6 The False Self
It is in his clinical practice that Winnicott came to distinguish between a true and a false self. The false self—called by one patient the “caretaker self”—is the self that Winnicott realizes he has to deal with for the first two or three years of the analytic work with that patient. This case leads him to divide the false-self organization into a spectrum ranging from the pathological to the healthy. In each classification, however, the false self is a structure that is there to defend the true self, even—or especially—at the healthy end. The early environment shapes the quality of defence required (see ENVIRONMENT: 1 ). This theme is further elaborated in Winnicott's 1963 paper, “Communicating and Not Communicating Leading to a Study of Certain Opposites”.
(see COMMUNICATION: 10)
6 假自体
在温尼科特的临床实践中，他逐渐区分了真自体和假自体。 温尼科特意识到假自体——被一个病
患称为“临时代理的自体” ——是他在分析工作中的头两三年里必须应对的那个病人的自体。这个案例引导他把假自体组织从谱系范围取值从病理到健康。无论如何，在每一个分类中，假自体在这里是保护真自体的一个结构，甚至——或者尤其是——在健康的一端。早期环境塑造了所需防御的品质。（参见环境： 1）在温尼科特 1963 年的论文中，这个主题有更深入地说明， 交流或者不交流导致某种对立的学习（参见交流： 10）
7 Split-off Intellect
The false-self personality could well deceive the world, says Winnicott when referring to a particularly fine intellect that could become localized in the false self.
7.分裂的智力
假自体人格可以很好的误导世界，当指一个特殊的、 好的智力可能存在于假自体中的时候，温尼
科特这样说。
When there has taken place this double abnormality, (i) the False Self organized to hide the True Self,and (ii) an attempt on the part of the individual to solve the personal problem by the use of a fine intellect, a clinical picture results which is peculiar in that it very easily deceives. The world may observe academic success of a high degree, and may find it hard to believe in the very real distress of the individual concerned, who feels “phoney” the more he or she is successful. When such individuals destroy themselves in one way or another, instead of fulfilling promise, this invariably produces a sense of shock in those who have developed high hopes of the individual.
[“Ego distortion”, 1960, p. 144]
当发生了这个双重异常时，（ i） 假自体组织起来隐藏真自体， 以及（ ii） 个体企图为了解决个人
（人际问题）而使用好智力， 这一独特的临床现象是很具有欺骗性的。我们能观察到（病人的）高度学术成就，并感到很难相信其真正不幸，他或她越成功就能感到越“虚假”。 当这样的个体以某种方式来毁灭自己，而不是履行诺言时， 那些对这些人产生极高期望的人总是会产生一种震惊感。
[《自我扭曲》， 1 960， 144 页]
In 1965, in a paper he presented to teachers at the Devon Centre for Further Education, Winnicott
locates the aetiology of the split-off intellect:
在 1965 年，在一篇向英国德文郡中心的进修老师介绍的文章中，温尼科特定位了分裂智力的病
因学。
If we now take the case of a baby whose mother's failure to adapt is too rapid, we can find that the baby survives by means of the mind. The mother exploits the baby's power to think things out and to collate and to understand. If the baby has a good mental apparatus this thinking becomes a substitute for maternal care and adaptation. The baby “mothers” himself by means of understanding, understanding too much….
如果我们现在以一个婴儿为例，他母亲在适应方面失败的太快，我们能发现婴儿通过心灵而生存下来。母亲挖掘了孩子的力量去考虑事情，并且核实和理解。如果孩子有一个好的精神结构，这个思考变成了母性照顾和适应的替代。这个婴儿依靠理解、 太多理解来“像母亲一样照料”他自己….
This results in the uneasy intelligence of some whose good brains have become exploited. The
intelligence is hiding a degree of deprivation. In other words, there is always for those with exploited brains a threat of a breakdown from intelligence and understanding to mental chaos or to disintegration of the personality.
[“New light on children's thinking”, 1965, p. 156]
一些人的智力不稳定其结果是，他们的好脑子已被开发。这个智力隐藏在一定程度的剥夺里。或者说，对那些有开发头脑来说，从智力和理解力到内部的混乱或者个性的失整合(disintegration)总是有一个坍塌的危险。
[《儿童思考的新曙光》， 1965， 156 页]
8 Symbolic Realization
The aetiology of the false self is located in the early mother-infant relationship, and the mother's part is crucial. Winnicott defines what he means by good-enough:
The good-enough mother meets the omnipotence of the infant and to some extent makes sense of it.She does this repeatedly. A True Self begins to have life, through the strength given to the infant's weak ego by the mother's implementation of the infant's omnipotent expressions.
[“Ego distortion”, p. 145]
8.象征性实现
对假自体的的成因说明是定位于早期的母婴关系的，母亲的部分是关键性的。温尼科特阐明了他
的“足够好” 的含义：
足够好的母亲满足婴儿的全能并且某种程度上制造了这种感觉。她反复做这些。 真自体开始有生
命，通过婴儿的全能表达被母亲实现所产生的力量给予到婴儿虚弱的自我。
[《自我扭曲》， 145 页]
This adaptation on the part of the mother will enable the infant to symbolize. Winnicott stresses that this depends on the infant's gesture made real by the mother's response to it, leading on to the infant's ability to use a symbol. (This was elaborated in the last decade of Winnicott's work in all of the papers included in Playing and Reality, especially the paper “The Use of an Object and Relating through Identifications). (see AGGRESSION: 10; CREATIVITY: 3; PLAYING: 7)
在母亲部分的适应是使婴儿能够去采用象征。温尼科特强调依赖于母亲对婴儿姿态的反应，而使
得它变得真实， 这导致婴儿使用象征的能力。（这在温尼科特最后十年的著作的所有文章中，包
括在游戏与现实，特别是在《客体的使用和通过认同而产生的关系》 这一篇）（参见攻击性： 10；
创造性： 3；游戏： 7）
Symbolic Realisation, a book published in 1951 by the French analyst, M. A. Sechehaye, is an account of the analyst's work with a schizophrenic patient over a period of time, detailing the way in which she, the analyst, had to adapt her psychoanalytic technique in order to provide the patient with something she had never received from her early environment. The account presents a journey of how Sechehaye managed to meet the patient's needs and how this “adaptation to needs” contributed to the patient's capacity to begin to make use of symbols. “Symbolic realization” refers to the patient's use of real objects in the sessions, which come to represent and compensate for the early environmental failure. This, in turn, aids the patient to start distinguishing between Me and Not-me.
法国分析师 M.A.薛施蔼在 1951 年出版了《象征性实现》一书，记录了与一个精神分裂病患一起分析的过程，列举了她作为分析师的工作方式，她必须改变她的精神分析技术以便为病患提供那些她在自己的早期环境中没有收到的东西。这个过程记录显示了薛施蔼如何设法满足病患的需要，以及这个“适应需要”是如何有助于病患有能力开始利用符号象征的。“象征的实现”指示着病人在治疗中使用实在的物体，这代表并补偿了早期环境的失败。这反过来帮助病人区分我和非我。
Winnicott occasionally refers to Sechehaye's work, and his theory of adaptation to need is particularly pertinent in the case of a deprived and disturbed patient. By using the paradigm of the mother in a state of primary maternal preoccupation who is able to adapt to her infant's needs, Winnicott finds a way of recognizing regression to dependence within the analytic session and how the analyst must meet the
regression. (seeREGRESSION: 2, 9, 10)
温尼科特偶尔引用薛施蔼的作品， 他的适应需要的理论特别适用于剥夺的和失常情况下的病患。通过使用能适应婴儿需要的《原初母性的全神贯注》 的范例， 温尼科特找到了一种方法识别在分析会谈中对依赖的退行，以及分析家应当如何对待这一退行。（参见退行： 2， 9， 10）
9 The True Self
To balance the concept of the false self, Winnicott suggests the existence of a true self:
At the earliest stage the True Self is the theoretical position from which comes the spontaneous gesture and the personal idea. The spontaneous gesture is the True Self in action. Only the True Self can be creative and only the True Self can feel real. Whereas a True Self feels real, the existence of a False Self results in a feeling unreal or a sense of futility.
[“Ego distortion”, 1960, p. 148]
9 真自体
为了平衡假自体的概念，温尼科特提出真自体的存在：
在最早阶段， 真自体的理论位置来自 于自发姿态和个人想法。 自 发姿态是真自体在运转。只有真
自体可以是创造性的并且只有真自体感觉真实。 然而， 真自体感觉真实， 假自体的存在的引起
了不真实的感觉或者是无价值的感觉。
Winnicott makes reference to his patient with the “caretaker self” who came, at the end of her analysis, “to the beginning of her life” which had so far “contained no true experience…. She starts with fifty years of wasted life, but at last she feels real, and therefore she now wants to live” ( “ Ego Distortion”,p. 148).
温尼科特提到的这个有“照顾者自体”的病人，在分析的结尾，她来到了“生命的最初”， 到目前为止里面“没有包含有真实体验...她浪费 50 年生命，但最后她感觉到真实，并且因此从现在开始想要去生活”（《自我扭曲》， 148 页）
And then Winnicott elaborates his description of the true self, which seems very similar to, if not thesame as, his description, two years later, of the ego, in “Ego Integration in Child Development” in 1962.It is important to note that according to the theory being formulated here the concept of an individual inner reality of objects applies to a stage later than does the concept of what is being termed the TrueSelf. The True Self appears as soon as there is any mental organization of the individual at all, and it means little more than the summation of sensori-motor aliveness.
[“Ego distortion”, p. 149]
继而温尼科特便详细阐述了他有关真实自体的描述，此种描述看似非常相似于——倘若不是相同于——他两年后在《儿童发展中的自我整合》（ 1962）一文中有关自我的描述。
要特别注意的是， 按照他理论的构想，这里的个体内部的客体现实的概念适用于后一个阶段的概念，而不是称为真自体的概念。 当个体的心理组织一出现， 真自体就出现了， 并且它仅仅意味着感觉运动活力的总和。
[《自我扭曲》， 149 页]
Four years later, in 1964, Winnicott addressed an Oxford University group in a talk he entitled “The Concept of the False Self”. Here, he credits the concern for truth to poets and people who feel
intensely.Poets, philosophers and seers have always concerned themselves with the idea of a true self, and the betrayal of the self has been a typical example of the unacceptable. Shakespeare, perhaps to avoid being smug, gathered together a bundle of truths and handed them out to us by the mouth of a crashing bore called Polonius. In this way we can take the advice:
This above all: to thine own self be true,
And it must follow, as the night the day,
Thou canst not then be false to any man.
You could quote to me from almost any poet of standing and show that this is a pet theme of people who feel intensely. Also, you could point out to me that present-day drama is searching for the true core within what is square, sentimental, successful or slick.
[“Concept of false self”, 1964, pp. 65-66]
四年后，在 1964 年，温尼科特在牛津大学小组就题为“假自体概念”的话题发表演讲。这里，他把真的概念转向了诗人和感觉强烈的人。诗人，哲学家和先知总是将他们自己与真实自体的思想相关联，且对自体的背叛是不可接受的典型例子。莎士比亚也许为了避免飘飘然， 聚集了一大堆真理并把它们通过崩溃的、 令人讨厌的波洛尼厄牛斯之口交给我们。用这种方式我们可以采纳建议：
这比一切都重要：要忠实于你自己！
如黑夜终是追随著白日，你也必须如此遵此不渝。
这样你便不会欺骗任何人。
你可以向我引述任意有地位的诗人并表明这是那些感觉强烈的人所宠爱的主题。 你也可以向我指出现代戏剧仍是在正直的、 情感的、 成功的或漂亮的之中寻找着真实的核心。
[《假自体概念》， 1964,65-66 页]
10 Compliance and Compromise
Compliance is always associated with false-self living in Winnicott's language, and it is connected with despair rather than hope (see ANTISOCIAL TENDENCY: 2). In his 1962 paper, “Morals and
Education”,Winnicott states:
Immorality for the infant is to comply at the expense of the personal way of life. For instance, a child of any age may feel that to eat is wrong, even to the extent of dying for the principle. Compliance brings immediate rewards and adults only too easily mistake compliance for growth.
[“Morals and education”, 1962, p. 102]
10 顺从和妥协
顺从总是联系于温尼科特术语中的假自体,它也总关联于绝望而不是希望(参见反社会倾向:2)。在他 1962 年的文章里，“道德和教育”，温尼科特写明：
婴儿的不道德意味着在损害个人生活方式的情况下的顺从。 例如， 某个年龄的儿童可能觉得吃是错误的，甚至到了为这一原则而献身的程度。 顺从带来了即时奖励，成年人非常容易把顺从错误地当成是成长。
[《道德和教育》， 1962， 102 页]
Nevertheless, the ability to compromise is a sign of health in the appreciation of a shared reality; it is the positive and healthy component of the “normal equivalent of the False Self”:
There is a compliant aspect to the True Self in healthy living, an ability of the infant to comply and not to be exposed. The ability to compromise is an achievement. The equivalent of the False Self in normal development is that which can develop in the child into a social manner, something which is adaptable.In health this social manner represents a compromise. At the same time, in health, the compromise ceases to become allowable when the issues become crucial. When this happens the True Self is able to override the compliant self. Clinically this constitutes a recurring problem of adolescence.
[“Ego distortion”, pp. 149-150]
然而， 从对共享现实的鉴别意义上来说，妥协能力是一个健康的迹象；它是“假自体的对等物”中的积极和健康的成分：
真自体在健康生活中也存在顺从的方面， (也是)婴儿的一种能够去顺从而不是爆发的能力。妥协能力是一个成就。 假自体在正常发展中的对等物会在孩子身上发展出一种适应性的社会性态度。在健康状态下，这个社会性态度代表着一种妥协。同时， 健康状态下，当问题变得重要时妥协不再被许可。当这些发生时， 真自体能抹掉了顺从的自体。临床上，这些构成了青春期反复出现的问题。
Winnicott is really referring to what could be seen to be a healthy split in the personality and, as he describes it, a “not-wearing-the-heart-on-the-sleeve” self:
In one way I am simply saying that each person has a polite or socialized self, and also a personal private self that is not available except in intimacy. This is what is commonly found, and we could call it normal. If you look around, you can see that in health this splitting of the self is an achievement of personal growth;in illness the split is a matter of a schism in the mind that can go to any depth; at its deepest it is labelled schizophrenia.
[“Concept of false self”, 1964, p. 66]
温尼科特实际上指的是在人格中， 一个健康的分裂里能看到什么，并且如他所述，“不是感情流露在外的” (not-wearing-the-heart-on-the-sleeve)自体：
某种程度上我可以简单地说，每个人都有礼貌或者社会的自体， 和一个在亲密行为时才会使用的
个体的私人的自体。这是通常的情况，我们可以说它是正常的。如果你环顾四周，你会发现这个分裂的自体在健康里是个人成长的成就；而在疾病情况下，这一自体的分裂的关键问题是它可抵达任何程度的精神上的分裂；在最严重的情况下，它被称为精神分裂症。
[《假自体概念》， 1964， 66 页]
This is reminiscent of the “persona” (Latin for “mask”) in Jung's theory, which is defined by the polite and socialized presentation of the self in society. This makes it similar to the healthy false self of Winnicott's theory,which mediates between the personal private self and the external world at large. However, too much identification with one's persona is seen by Jung as a pathological
organization—like the pathological false self of Winnicott's spectrum.
这在荣格的理论中是令人回味的“人格面具”（拉丁文“面具”） 概念，它在社会中被定义为是以礼貌和社会化表现的自体。这使得它与温尼科特谱系中的健康的假自体相似，在个性的私人自体与整个外部世界之间斡旋。 然而，与个人的人格面具过度认同被荣格看作是一种病理性组织——就如同温尼科特谱系中病理性的假自体一样。
11 Psychotherapy and the Search for Self
11 心理疗法和寻找自体
What is significant about Winnicott's thesis of true and false self is its implication for technique in the analytic relationship. Winnicott encountered many patients who had received long analyses that, he discovered, were tantamount to pseudo-analyses.
温尼科特理论中真假自体的重要性是它在分析关系中的技术意义。温尼科特遇到很多曾接受过长程分析的病人，他发现它相当于假分析。
A principle might be enunciated, that in the False Self area of our analytic practice we find we make more headway by recognition of the patient's non-existence than by a long-continued working with the patient on the basis of ego-defence mechanisms. The patient's False Self can collaborate indefinitely with the analyst in the analysis of defences, being so to speak on the analyst's side in the game. This unrewarding work is only cut short profitably when the analyst can point to and specify an absence of some essential feature:
原理上可能表达的很清楚：在我们分析实践的假自体领域里，我们发现相比于与病患的自我防御机制的基础做长时间的工作而言， 对病人的“不存在”的识别，能带来更多的进展。 病患的假自体在分析的防御中可以和分析师无限期合作， 也可以说是在这场游戏中处于分析师的一侧。 当分析师指出并详细说明一些必要特征的缺失时，这种无价值的工作才能被有利地打断：
“ You have no mouth”,“ You have not started to exist yet”,“ Physically you are a man, but you do not know from experience anything about masculinity”, and so on. These recognitions of important fact,made clear at the right moments, pave the way for communication with the True Self.
[“Ego distortion”, 1960, p. 152]
“你没有嘴” ,“你还没有开始存在”，“身体上你是个男人，但你没有任何男性的经验”，等等。
这些重要事实的认识，在适当的时候澄清，为与真自体的联系做好了准备。
[《自我扭曲》， 1960， 152 页]
This is characteristic of Winnicott's revolutionary contribution to psychoanalysis, and it is followed by an example from the consulting-room of Winnicott's imaginative use of paradox.
温尼科特的这些革命性的特点有助于精神分析， 下面是一个来自咨询室的关于温尼科特的对于悖
论的想象性的运用的案例。
A patient who had much futile analysis on the basis of a False Self, co-operating vigorously with an analyst who thought this was his whole self, said to me: “The only time I felt hope was when you told me that you could see no hope, and you continued with the analysis”.
[“ Ego distortion”, p. 152]
一个基于假自体做了大量无用分析的病患，精神旺盛地与一位认为这些假自体就是他全部自体的分析师合作， (他)对我说：“只有在你告诉我看不到希望的时候，我才能感觉到希望，并且你延续了分析”。
[《自我扭曲》， 152 页]
Playing and Reality (1971a) is a collection of Winnicott's papers dedicated to the exploration of
“transitional phenomena” (see TRANSITIONAL PHENOMENA). In Chapter 4, entitled, “Playing:
Creative Activity and the Search for Self”, Winnicott defines psychotherapy as the search for the self,meaning the search for the sense of feeling real inside. The therapeutic area necessarily needs to be,like the good-enough environment, a facilitating space that is the third area—not inside, nor outside,but in-between (see CREATIVITY: 6;PLAYING: 8):
《游戏与现实》（ 1971a）是温尼科特致力于探索“过渡性现象”的论文集（参见过渡性现象）。在第四章，名为《游戏：创造性活动和寻找自体》里，温尼科特定义了作为寻找自体的心理疗法的含义是寻找内在真实的感觉。 必需的治疗范围需要像是一个足够好的环境和促进空间一样，它是一个第三区域——不在内部，也不在外部，而在中间（参见创造性： 6；游戏： 8）
psychotherapy is done in the overlap of the two play areas, that of patient and that of the therapist. If the therapist cannot play, then he is not suitable for the work. If the patient cannot play, then something needs to be done to enable the patient to become able to play, after which psychotherapy may begin.The reason why playing is essential is that it is in playing and only in playing that the patient is being creative.
这个心理疗法用于两个游戏区域重叠的部分，是在病患和治疗者之间。如果治疗者不能做游戏，那他就不适合这个工作。如果病患不能做游戏，那么就要做一些能让病患变得能够去做游戏的事情，之后，心理疗法开始了。 做游戏是必须的原因是，在做游戏中且只有在做游戏中病患才有创造性。
I am concerned with the search for self and the restatement of the fact that certain conditions are
necessary if success is to be achieved in this search. These conditions are associated with what is usually called creativity. It is in playing and only in playing that the individual child or adult is able to be creative and to use the whole personality, and it is only in being creative that the individual discovers the self.
[“Playing: Creative activity and the search for the self”, 1971 , p. 54]
我关心寻找自体并且重申一个事实:如果这一寻找要成功完成的话，那么有些条件是必须的。这些条件与通常被称为“创造性”相关。在做游戏中且只在做游戏中，儿童或者成人个体才能够有创造性并展现出整个人格，只有在创造性中，个体才能发现自体。
[《游戏：创造性活动和搜寻自体》， 1971， 54 页]
A great work of art or its equivalent does not indicate that the artist has discovered the self:
The self is not really to be found in what is made out of products of body or mind, however valuable these constructs may be in terms of beauty, skill, and impact…. The finished creation never heals the underlying lack of sense of self.
[“Playing: Creative activity”, pp. 54-55]
大量的艺术工作或对应的艺术作品并不表明艺术家已经发现了自体：
自体并不真的会在身体或心灵所创造的产物中被找到，然而这个有价值的产物可能是美的、有技巧的、有冲击力的……完成的创造永远不能付平潜在的自体感的缺失。
[《游戏：创造性活动》 54-55 页]
The “primary unintegration” of Winnicott's 1945 paper, “Primitive Emotional Development”, now
becomes the “resting state” and/or “formlessness”.
在温尼科特 1945 年的论文《原初未整合》 中，“原始情感发展”，现在变为“休息状态”与/或“无定形的”（ formlessness）。
The patient who has not experienced the relaxation of unintegration in his early life with his mother
needs to find this experience with his therapist, and this will depend on a sense of trust and reliability in the environment offered:
病患如果在与他母亲在一起的早期生活里，没有体验过未整合状态的放松，那么将要在他的治疗师那里找到这个体验，这将依赖于在提供的环境里信任和可靠的感觉：
The experience is one of a non-purposive state, as one might say a sort of ticking over of the
unintegrated personality. I referred to this as formlessness….
这个体验是种无目的的状态，如同某人可能说的一种未整合人格的缓慢运作一样。我将这些看作是无定形的。
Account has to be taken of the reliability or unreliability of the setting in which the individual is
operating.
可靠和不可靠在个人分析的设置中必须被考虑到。
We are brought up against a need for a differentiation between purposive activity and the alternative of non-purposive being….
我们在区分有目的的活动和不寻常的无目的存在上遇到了困难。
I am trying to refer to the essentials that make relaxation possible. In terms of free association this means that the patient on the couch or the child patient among the toys on the floor must be allowed to communicate a succession of ideas, thoughts, impulses, sensations that are not linked ….
[ Playing: Creative activity”, 1971 , p. 55]
我想说的是放松的必要条件。从自由联想的角度来说，这意味着我们任由躺椅上的病患或者是在地板玩具中间的病童，传递一连串的没有联系的观念、想法、 冲动和感觉…….
[《游戏：创造性活动》 1971， 55 页]
Although Winnicott appears to be celebrating Freud's technique of free association, at the same time he indicates that the linking together of “various components of free association material” is in danger of becoming a defence against the anxiety of not understanding. In other words, the analyst who is continually trying to find the links and to “understand” in order to interpret the unconscious will be interrupted in the ability to “be” with the patient and even—or especially—to accept nonsense:
尽管温尼科特好像是赞扬了弗洛伊德自由联想的技术，但同时他表明， 将“自由联想材料的各种成分”连接在一起， 是有危险变成对不理解而产生的焦虑的防御。或者说，分析师为了解释无意识而不断地尝试寻找连接和“理解”， 这将打断其和病人“相处” ——或者尤其是接受其胡说的能力：
…if one thinks of a patient who is able to rest after work but not able to achieve the resting state out of which a creative reaching-out can take place. According to this theory, free association that reveals a coherent theme is already affected by anxiety, and the cohesion of ideas is a defence organization.
Perhaps it is to be accepted that there are patients who at times need the therapist to note the nonsense,that is to say without the need for the patient to organize nonsense. Organized nonsense is already a defence, just as organized chaos is a denial of chaos. The therapist who cannot take this communication becomes engaged in a futile attempt to find some organization in the nonsense, as a result of which the patient leaves the nonsense area because of hopelessness about communicating nonsense.An opportunity for rest has been missed because of the therapist's need to find sense where nonsense is.
[“Playing: Creative activity”, 1971 , pp. 55-56]
...假设有个病人，在下班后可以休息，但不能进入休息状态，因而无法产生创造性的状态。根据这个理论，自由联想一旦显露出一个连贯的主题就已然为焦虑所影响了。这个连贯的想法本身就是一个防御组织。也许我们可以接受，有时病患需要治疗师注意这些胡说，但无需让病人把这些胡说组织起来。经过组织的胡说也已经是一个防御，就好像组织混乱是在否认混乱一样。不能接受这种交流方式的治疗师，会陷入一种无效的尝试，想要在胡说中找到一些有组织的东西。而结果是病患因为无法表达出胡说的意义，而离开了胡说的领域。一个休息的机会被错过了，因为治疗师想要在胡说里找到意义。
[《游戏：创造性活动》 1971， 55-56 页]
The patient is let down by an environment that does not facilitate the resting state. Winnicott believes that“ creative reaching out” cannot occur without this allowance of “formlessness”, and he illustrates the meaning he gives to formlessness in his account of one session with a patient that lasted for three hours. The account of the session is prefaced by Winnicott's plea to therapists:
因为没有提供一个有助于休息状态的环境，病人失望了。 温尼科特相信，如果没有默许这个“无定形的”存在，“创造性的展现”就不能发生， 并且在他与病患的会谈的记录中，他举例说明了“无定形的”含义是什么。那次会谈持续了三个小时，它的记录也是温尼科特对治疗师恳求的一个序言：
My description amounts to a plea to every therapist to allow for the patient's capacity to play, that is, to be creative in the analytic work. The patient's creativity can be only too easily stolen by a therapist who knows too much.
[“Playing: Creative activity”, p. 57]
我所描述的这些，是为了恳求每位治疗师，允许病患有能力去玩游戏，也就是说，让病患在分析
工作里有创造性。病患的创造性太容易被知道太多的治疗师偷走。
[《游戏：创造性活动》， 57 页]
Winnicott is specifically suggesting an attitude of mind; he does not go into whether or not he
recommends three-hour sessions. What he does make clear, however, is that this is what his patient had requested, and for him to have stipulated a specific period of time would have been an imposition on her process. His adaptation to her need is to offer an extension of the temporal frame.
温尼科特明确提出了自己的看法； 他并没有推荐说要做一次三小时的晤谈。 然而他清楚表明的是,
病人要求能保证一段特殊时段。 他适应了她的要求,提供了一个延长的时间框架。
The account of this three-hour session illustrates being, formlessness, and playing as part of the journey towards self-discovery. The search becomes more important (or just as important) as the discovery.
这三小时的会谈记录表明了存在、无定形的和做游戏作为自体发现过程的部分。搜寻变得比发现
更重要（或同等重要）。
Winnicott uses the patient's words to summarize what he wishes to convey:
She had asked a question, and I said that the answer to the question could take us to a long and
interesting discussion, but it was the question that interested me. I said: “You had the idea to ask that question”.
温尼科特使用了病患说的词来总结他所想要传达的：
她问了一个问题，我说问题的答案会带给我们一个漫长又有趣的讨论，不过我关心的是问题本身。
我说：“你要懂得去问那个问题”。
After this she said the very words that I need in order to express my meaning. She said, slowly, with deep feeling: “Yes, I see, one could postulate the existence of a ME from the question, as from the searching.”
此后，她就说出了我想表达的意思。她说，慢慢地，带着浓浓的情绪：“是的，我明白了，我们
可以从这个问题提出我的存在，就好像从搜索中得出的一样。”
She had now made the essential interpretation in that the question arose out of what can only be called her creativity, creativity that was a coming together after relaxation, which is the opposite of integration.
[“Playing: Creative activity”, pp. 63-64]
现在，她已经得出了重要的解释，我们可以说，那个问题呈现出了她的创造性，这个创造性是放
松后聚集到了一起，而放松是整合的反面。
[《游戏：创造性活动》， 63-64 页]
Winnicott's Cartesian conclusion—I question therefore I am—although not specified, involves an
awareness that comes about through searching and finding the question. This search and discovery,however,has to occur within a relationship, and the good-enough relationship is one that will reflect back:
温尼科特的笛卡尔哲学式的结论是——我问，故我在——尽管这并未明确说出， 包含着通过探索
和找到问题产生的一个觉察。 然而，这个搜寻和发现，发生在关系之中，并且足够好的关系是将
要反射回来：
The searching can come only from desultory formless functioning, or perhaps from rudimentary
playing, as if in a neutral zone. It is only here, in this unintegrated state of the personality, that that which we describe as creative can appear. This if reflected back, but only if reflected back, becomes part of the organized individual personality, and eventually this in summation makes the individual to be, to be found; and eventually enables himself or herself to postulate the existence of the self.
[“Playing: Creative activity”, 1971 , p. 64]
只有在散乱无形的功能，或者发展尚未完全的游戏，就像“一个不控制的中性地带”，搜寻才能产生。只有在这里，在人格未整合的状态里，我们所描述的创造性才能出现。这种状态如果被反射回来， 但只有在反射回来时，才会变成有组织的个体人格的一部分。最后，这个总和使个体存在，被发现；而且到最后，能让他或者她自己推论出自体的存在。
[《游戏：创造性活动》 1971， 64 页]
A year before his death, Winnicott indicated his personal apprehension about a definition of the self:the main thing has to do with the word “self”. I did wonder if I could write something out about this word, but of course as soon as I came to do it I found that there is much uncertainty even in my own mind about my own meaning. I found I had written the following:
在其死前的一年，温尼科特对自体的定义表达了自己的担心：
最重要的事情是与“自体”这个词有关。 我确实也不知道自己关于这个词能写出点什么，但当我一旦这样做了， 就会发现即使是自己也会对这个词的含义不是很确定。我发现自己曾这样写过：
For me the self, which is not the ego, is the person who is me, who is only me, who has a totality based on the operation of the maturational process. At the same time the self has parts, and in fact is constituted of these parts. These parts agglutinate from a direction interior-exterior in the course of the operation of the maturational process, aided as it must be (maximally at the beginning) by the human environment which holds and handles and in a live way facilitates. The self finds itself naturally placed in the body, but may in certain circumstances become dissociated from the body in the eyes and facial expression of the mother and in the mirror which can come to represent the mother's face. Eventually the self arrives at a significant relationship between the child and the sum of the identifications which (after enough of incorporation and introjection of mental representation) become organised in the shape of an internal psychic living reality.
对我来说， 自体（ self） 不同于自我（ ego）， 它是那个是我（ me） 的， 仅仅是我的人， 这个人具有一个基于成熟过程的运作的整体性。同时 ，自体也 有其构成部分，它实际上是由这些部分组成。在成熟过程的运作期间， 这些部分从内部外部凝聚在一起,必须(初始时最大程度的)辅以人性化环境， 可以帮助持续处理，以有活力的方式促进这个过程。 自体发现它自身自然地被安置到身体里，但也许在特定的环境下，会因为身体因素而解离。这些身体因素是母亲的眼睛和面部表情以及代表母亲面容的镜子。最终，自体到达了位于孩子与一些认同的总和之间的重要关系中。这些认同（在足够的吸收和心理表征的内投之后） 以内部精神存在的形式被组织起来了。
The relationship between the boy or girl with his or her own internal psychic organization becomes
modified according to the expectations that are displayed by the father and mother and those who have become significant in the external life of the individual. It is the self and the life of the self that alone makes sense of action or of living from the point of view of the individual who has grown so far and who is continuing to grow from dependence and immaturity towards independence, and the capacity to identify with mature love objects without loss of individual identity.
[“Basis for self in body”, 1971, p. 271]
父亲和母亲以及那些在个体的外部生命中变得重要的人所显示出的期望，改变了男孩或女孩与他的或她的内部精神组织之间的关系。 从个体的观点出发，是自体和自体的生活让生活和行动具有了意义。 这些个体成长到现在并且依然在继续成长，从依赖和不成熟中走向独立， 以及有能力认同于成熟的爱的客体而不失去个体的个性。
[《自体的身体基础》 1971， 271 页]
This description includes just about all the aspects of Winnicott's developmental theory. However, it is striking that although Winnicott clearly states at the start that the self is not the ego, he never really explains the difference.
这篇描述包含了温尼科特发展理论中几乎所有的方面。然而令人吃惊的是，尽管温尼科特一开始就明确表明了自体不是自我，但他从来没有真正解释出不同。
The process that “agglutinates” parts of the self entails the organization of experience. This alludes to a part of the self being the organizer—which must be the ego? Therefore the ego is a part of the self.
Moreover, here the self, which is located in the body, is the same as that referred to by Winnicott as the psyche-indwelling-in-the-soma, to which he also refers as the body-ego related to the process of personalization.
“凝聚” 自体的部分的这一过程需要有经验的组织。这暗示了自体的一部分成为组织者——这必须是自我？因此自我是自体的一部分。
再者，这里的自体，居于在身体里，这与温尼科特所使用的灵魂永存于肉体中是同样的，同时也被他用于身体自我与个性化的过程相关联。
In Bettelheim's book, Freud and Man's Soul (1983—a critique of the English translation of Freud's
work),he particularly criticizes the translation of “das Ich” into the Latin “ego” instead of into the
English “Me” or “I”.
在贝特尔海姆的书， 弗洛伊德和男人的灵魂（ 1983——一篇关于弗洛伊德著作的英文翻译的批评）里，他特别批评了把“ das Ich”翻译成拉丁文的“ ego”而不是翻译成英文里的“ Me” 或“ I”。
Bettelheim believes that the decision to use Latin instead of English must have been due to the wish to medicalize psychoanalysis. For Bettelheim, however, this meant a great cost, not just to the work of Freud, but to the essential intentions behind Freud's original choice of “das Ich”.
贝尔海姆相信使用拉丁文而不是英文的决定，一定是因为希望精神分析医学化。 然而，对贝尔海姆来说，这意味着巨大的损失，不仅仅是对弗洛伊德的著作，也是对弗洛伊德最初选择“das Ich”背后的基本意图而言。
No word has greater and more intimate connotations than the pronoun “I”. It is one of the most
frequently used words in spoken language—and, more important, it is the most personal word. To
mistranslate Ich as ego” is to transform it into jargon that no longer conveys the personal commitment we make when we say “I” or “me”—not to mention our subconscious memories of the deep emotional experience we had when, in infancy, we discovered ourselves as we learned to say “I”. I do not know whether Freud was familiar with Ortega y Gasset's statement that to create a concept is to leave reality behind, but he was certainly aware of its truth and tried to avoid this danger as much as possible. In creating the concept of the Ich, he tied it to reality by using a term that made it practically impossible to leave reality behind. Reading or speaking about the I forces one to look at oneself introspectively. By contrast, an “ego” that uses clear-cut mechanisms, such as displacement and projection, to achieve its purpose in its struggle against the “id” is something that can be studied from the outside, by observing others. With this inappropriate and—as far as our emotional response to it is concerned—misleading translation, an introspective psychology is made into a behavioural one, which observes from the outside.
[Bettelheim, 1983, pp. 53-54]
没有什么词比代词“我”有更多和更亲密的含义了。在口语中它是使用频率最高的词——并且 ，更重要的是，它是最个人的词。把 Ich 错译成 ego 将它变成术语， 不再表达当我们说“ I”或“ me”的时候构成的 个 人保证， ——更不必说我们所拥有的浓浓地情感体验里的潜意识记忆(subconscious memories)，当在婴儿期，因为我们学会说“ I”（我）而发现我们自己。我不知道弗洛伊德是否熟悉奥特加·伊·加塞特所说的，创造一个概念就要离开背后的现实，但他必然是意识到了这句话的真理性，并且尽可能的避免这个危险。在创造“ Ich”这个术语时，他把它联系于现实，通过使用这个术语，使得它几乎不可能离开背后的现实。读或者说“我”迫使人向内看待自己。与之形成对比的是，“ ego”使用了轮廓清晰的机制，比如转移和投射，在与“ id”的对立中达成了它的用途， 这是可以通过被外部观察，通过观察其他人可被研究的。 伴随着这个不恰当的以及——就我们的情绪反应而言，它联系于——令人误解的翻译，一个内省心理学被制作为可被从外部观察的行为学科。
[贝尔海姆： 1983， 53-54 页]
A close study of Winnicott's use of the word “ego” reveals it to be a specific function of the self. The “Me” is a term Winnicott came to use precisely for the same reason as Freud used “das Ich”—that is, to accentuate the subjective and internal experience. In fact, the whole of Winnicott's work can be seen to be dedicated to the evocation of subjectivity.
细究温尼科特对“ ego”这个词的使用揭示出它成为了 self的一种特殊功能。温尼科特对“ Me”这个术语开始精确使用是与弗洛伊德使用“ das Ich”是原因相同——也就是，强调了主体和内部经验。实际上，温尼科特的整部著作都可被视作献身于对主体性的召唤。
References 参考文献
1945 Primitive emotional development. In: 1958a. 1945d
1949 Birth memories, birth trauma, and anxiety. In: 1958a. 1958f
1950 Aggression in relation to emotional development. In: 1958a. 1958b
1952 Anxiety associated with insecurity. In: 1958a. 1958d
1954 The depressive position in normal development. In: 1958a. 1955c
1956 Primary maternal preoccupation. In: 1958a. 1958n
1956 Psychoanalysis and the sense of guilt. In: 1965b. 1958o
1960 Ego distortion in terms of true and false self. In: 1965b. 1965m
1962 Ego integration in child development. In: 1965b. 1965n
1962 Morals and education. In: 1965b. 1963d
1964 The concept of the false self. In: 1986b. 1986e
1965 New light on children's thinking. In: 1989a. 1989s
1971 Basis for self in body. In: 1989a. 1971d
1971 Playing: creative activity and the search for self. In: 1971a. 1971r
翻译： 老垓蕤 校正： 何许人
Self 自体 （ from 《the language of Winnicott1996》 P295）
翻译： 老垓蕤 校正： 何许人
1 Subjectivity and self 1 主体性和自体
2 The self as bubble and kernel 2 作为泡泡和内核的自体
3 Primary unintegration 3 原初未整合
4 Three selves 4 三个自体
5 The quality of care that strengthens the sense of self 5 增强自体感的照料的品质
6 The false self 6 虚假自体
7 Split-off intellect 7 分裂的智力
8 Symbolic realization 8 象征性实现
9 The true self 9 真实自体
10 Compliance and compromise 10 顺从和妥协
11 Psychotherapy and the search for self 11 心理治疗和对主体地追寻
Although Winnicott frequently states that there is a difference between the “self” and the “ego”, his
distinction is not always clear across the whole of his work, because frequently the term “self” is used interchangeably with the terms “ego” and “psyche”.
尽管温尼科特屡次声称在“自体”与“自我”之间存在差异,但纵观其全部著作他对于二者的区别并不总是很清晰，这是因为他屡次地将术语“自体”用于和术语“自我”以及“心灵”（ psyche） 进行互换。
In his last decade, the term “self” was used to describe how the individual feels subjectively, and it is the sense of “feeling real” that Winnicott places at the centre of the sense of self.
在他最后十年， 术语“自体”被用于描述个体对其主体性的感觉， 温尼科特把“感到真实”放到自体感的中心位置。
Developmentally, the “self” starts off as a potential in the newborn infant; given a good-enough
environment, it develops into a whole self—that is, a person who is able to distinguish between Me and Not-me.
发展地来看， “自体”始于新生儿的一种潜能；给一个足够好的环境，它就会发展成完整的自体——换句话说， 是一个能识别出我与非我的人。
In the last decade of his life, Winnicott distinguished between the true and false self and emphasized an incommunicado, isolated core self, which for mental health needs to stay protected at all costs.
在生命的最后十年，温尼科特在真假自体之间区分出并强调了一个出于心理健康需要、必须要保护的、 无法与外界交流的孤立的核心自体。
1 Subjectivity and Self
For the reader, Winnicott's precise meaning of the term “self” may often be confusing. Throughout his work,although he often differentiates between the ego and the self (see EGO: 1 ), it is useful to bear in mind that the ego is an aspect of the self that has a particular function: to organize and integrate experience.
1 主体性和自体
对读者而言，温尼科特“自体”的准确含义可能经常被混淆。通观他的著作， 尽管是他经常对自我与自体进行区分（参见自我： 1）， 自我是自体的一个方面， 它有一个特殊功能：组织和整合经验，记住这一点是很有帮助的。
Thus the self is made up of all the different aspects of personality that, in Winnicott's language, form the Me, as distinct from the Not-me, of each person. The term “self”, therefore, describes a subjective sense of being.
因而，自体即是由人格中的不同方面组成的，在温尼科特的语言中，正是这些不同方面构成了每个人的“我”， 与“非我”相区分。 术语“自体”，因此，描述了人的主体感。
It may be discerned across Winnicott's work that the terms self, ego, and psyche imply different
emphases on internal reality and function, and that, as with all the terms he uses, not one can—nor should—be pinned down.
通观温尼科特作品，可以看出自体、自我和心灵这些术语涉及到对内在现实和功能的不同方面的强调， 并且，如同他所使用的所有术语一样，无一能够，也不应该是僵化固定的。
Generally, Winnicott places the self (core or true) at the beginning of life, but when he is referring to a whole self, the birth of the self is located at the stage of concern. (see CONCERN: 5; EGO: 2)
通常,温尼科特把自体(核心自体或者真自体)安置在生命的最初的位置上,但当他开始涉及到整个自体时,自体的诞生是位于担忧阶段.(参见担忧:5;自我:2)
2 The Self as Bubble and Kernel
In 1949, in his paper “Birth Memories, Birth Trauma and Anxiety”, Winnicott quotes one of his
patients, to describe the self:
2 作为泡泡与核心的自体
在 1949 年他的论文《出生回忆，出生创伤和焦虑》 里，温尼科特引用了他的一位病人的话来描述自体：
I am indebted to a patient for a way of putting this which came from an extremely deep-rooted
appreciation of the position of the infant at an early stage…. This patient said: “At the beginning the individual is like a bubble. If the pressure from outside actively adapts to the pressure within, then the bubble is the significant thing, that is to say the infant's self. If, however, the environmental pressure is greater or less than the pressure within the bubble, then it is not the bubble that is important but the environment. The bubble adapts to the outside pressure”.
[ Birth memories”, 1949, pp. 182-183]
我很感激一个病人,用一种方式来描述(使我)深刻地领悟到,(自体)是来自于在早期阶段时的婴儿的位置….这个病人说： 在最开始，个体就像一个泡泡。如果外界的压力积极适应于内部的压力，那么泡泡也是重要的东西， 更确切地说是婴儿的自体。然而，如果环境压力大于或者小于内在泡泡的压力， 那么重要的不是泡泡而是环境了。 泡泡要去适应于外在压力。
[《出生回忆》， 1949， 182-183 页]
Winnicott used this quote to describe the infant's task, during birth, of dealing with the impingement of the environment on the body-self—like the bubble adapting to outside pressure:
温尼科特用这些话来描述了婴儿的任务，在出生期间， 对待施加于身体-自体的环境的冲击——就好像泡泡适应于外部压力。
Before birth, and especially if there is delay, there can quite easily be repeated experiences for an infant in which, for the time being, the stress is on environment rather than on self, and it is likely that the unborn infant becomes more and more caught up in this sort of intercourse with the environment as the time of birth arrives. Thus, in the natural process the birth experience is an exaggerated sample of something already known to the infant. For the time being, during the birth, the infant is a reactor and the important thing is the environment; and then after birth there is a return to a state of affairs in which the important thing is the infant, whatever that means. In health the infant is prepared before birth for some environmental impingement, and already has had the experience of a natural return from reacting to a state of not having to react, which is the only state in which the self can begin to be.
[“Birth memories”, 1949, p. 183]
出生之前,特别是如果存在着晚产,暂时地只强调环境而不是强调自体, 这是很容易在婴儿身上重复的体验,就好像当出生的那一刻来临时,未出生的婴儿也可能变得越来越沉溺于这种与环境的交流里。因此在自然进程中， 出生经验是一个被婴儿夸大的已知的东西。在出生期间，婴儿暂时是个反应器，最重要的是环境；在出生后，存在着一个返回的状态，在这里最重要的是婴儿，无论这意味着什么。在出生前，健康的婴儿准备好去应付某些环境的冲击， 并也已有对无反应状态的反应自然返回的经验，这个反应状态也是自体能开始产生的唯一状态。
[《出生回忆》， 1949， 183 页]
In this paper, the self is located even before birth, and it is clear that it cannot begin to “be” if it is in the position of having to react to impingements by the environment. (see ENVIRONMENT: 5;
PSYCHE-SOMA: 4;REGRESSION: 2, 3)
在此论文中，自体的确定甚至早于出生，而且很清楚的一点是：如果是在必须对环境的冲击做出反应的位置上， 自体是不可能开始“存在”的。（参见环境： 5；身心关系： 4；退行： 2， 3）
Later, in 1952, in a paper entitled, “Anxiety Associated with Insecurity”, Winnicott describes the
mother infant dyad before the beginning of object relationships as an environmental-individual set-up (see BEING:1 )—a shell (mother) and kernel (baby)—which metaphorically depicts that the self, and all its parts, begins right inside the mother-infant unit:
之后，在 1952 年，在一篇题为《与不安全相联系的焦虑》 的文章中，温尼科特描述了母婴二元早于以环境-个体组织形式存在的客体关系的开端。（参见 存在： 1） ——外壳（母亲）和核心（婴儿） ——它隐喻性地描述了自体，其所有部分， 正是开始于内部的母婴单元：
The centre of gravity of the being does not start off in the individual. It is in the total set-up. By good enough child care, technique, holding, and general management the shell becomes gradually taken over and the kernel (which has looked all the time like a baby to us) can begin to be an individual…. The human being now developing an entity from the centre can become localized in the baby's body and so can begin to create an external world at the same time as acquiring a limiting membrane and an inside.
[“Anxiety associated with insecurity”, 1952, p. 99]
存在的重心不是以个体开始。它是以总体组织开始。通过对孩子足够好的照顾、技术、抱持、和常规管理， 外壳逐步接管，核心（对我们而言，看起来总是像婴儿）开始成为了个体….人类现在从位于婴儿身体的 中心 里发展出了一个实体 , 并且在获得了一个有界限的 薄膜 (limiting membrane)和一个内在的同时,婴儿也是如此开始创造出了外部世界。
[《与不安全相联系的焦虑》， 1952， 99 页]
Although self and ego are not mentioned here, the entity, it must be assumed, refers to the potential and developing self or/and ego. (see EGO: 1 , 2). Ego and self are used interchangeably in the final paragraph of Primary Maternal Preoccupation” (1956):
尽管自体和自我没有在这被提到， 但这个实体，它必须被假设为， 泛指潜在的和发展中的自体或者/和自我。（参见自我： 1， 2）自我和自体被可替换地使用在《原初母性的全神贯注》 最后的段
落(1956)：
Ego here implies a summation of experience. The individual self starts as a summation of resting
experience, spontaneous motility, and sensation, return from activity to rest….
[ Primary maternal preoccupation”, 1956, p. 305]
自我在这里意味着体验的总和。个体的自体是以休息经验(resting experience)、 自发的运动性以及
感知觉、从活动返回到休息等的总和而开始的。
[《原初母性的全神贯注》， 1956， 305 页]
The emphasis here, in 1956, is that the beginning of the self is a “summation of experience”, which in 1962 is described as the beginning of the ego:
The first question that is asked about that which is labelled the ego is this: is there an ego from the start?The answer is that the start is when the ego starts.
[“Ego integration in child development”, 1962, p. 56]
这里强调的是，在 1956 年，自体的起源是“体验的总和”，而在 1962 年则被描述为自我的起源：
第一个被问及的问题是关于贴上标签的自我： 生命之初存在自我吗？答案是， 生命之初是从自我出发的。
[《儿童发展中的自我整合》， 1962,56 页]
A footnote added to this reads:
It is well to remember that the beginning is a summation of beginnings.
[“Ego integration”, p. 56]
这篇文章中的一个脚注：
要记住，生命之初是一些开始的总和。
[《自我整合》， 56 页]
Nevertheless, in the same paper Winnicott writes categorically:
It will be seen that the ego offers itself for study long before the word self has relevance. The word self arrives after the child has begun to use the intellect to look at what others see or feel or hear and what they conceive of when they meet this infant body.
[“Ego integration”, p. 56]
尽管如此，在同一篇文章里，温尼科特明确地写道：
可以看出，自我被自身所理解远早于与自体相关联。当孩子开始使用理解力去审视别人去看什么、
感觉什么或听什么以及当他们与这个孩子身体相遇时在设想什么，自体这个词是在这之后才到来
的。
[《自我整合》， 56 页]
Here it seems that for Winnicott the self does not come into being until the infant begins to separate Me from Not-me—during the stage of concern.
这里看起来， 对温尼科特而言，直到婴儿在担忧（ concern）阶段开始从非我中分离出我，自体才得以形成。
3 Primary Unintegration
The subject of inner reality and psychic reality is explored by Winnicott in his 1935 paper, “The Manic Defence”. By 1945, in “Primitive Emotional Development”, the themes of inner reality are elaborated,and Winnicott postulates a state of primary unintegration—sometimes referred to as primary narcissism—which specifically refers to the state of the infant's potential self. So, for Winnicott, the self does not exist until awareness takes place, which emphasizes the “sense” in the existence of “self” (this theme is explored in Winnicott's work on transitional phenomena, playing, and the search for self—see PLAYING: 5, 6; SELF: 11 ; TRANSITIONAL PHENOMENA: 6).
3 原初未整合
内部现实和精神现实的主题在温尼科特 1935 年论文《躁狂的防御》中被探讨。在 1945 年，在《原始情绪发展》一文中，内部现实的主题被详尽说明，温尼科特假设了一个原初未整合的阶段——有时作为原始自恋被提及——具体指的是婴儿潜在的自体阶段。所以对温尼科特而言，自体并不存在， 直到意识产生，它强调了 “自体”存在中的“感觉”。（这个主题在温尼科特的关于过渡现象、游戏 和寻找自体的著作中继续被探索——参见游戏： 5， 6；自我：11； 过渡现象： 6）
For self-awareness to take place, there are three processes that need to emerge out of the state of primary unintegration. They are:
…integration, personalization, and following these, the appreciation of time and space and other
properties of reality—in short realization.
[“Primitive emotional development”, 1945, p. 149]
为了自我意识的发生，需要在原初未整合阶段中发生三个过程。它们是：
“ 。。。整合，个性化，和紧随这些的，真实的时间和空间还有其它现实特性的鉴别(appreciation)
能力——在短时的认识中”
[《原始情感发展》， 1945， 149 页]
Winnicott refers briefly to the problem associated with personalization:
A problem related to that of personalization is that of the imaginary companions of childhood. These are not simple fantasy constructions. Study of the future of these imaginary companions (in analysis) shows that they are sometimes other selves of a highly primitive type.
[“Primitive emotional development”, p. 151]
温尼科特简要提到个性化的相关问题：
“一个涉及到个性化的问题是童年期的想象同伴。它们不是简单的幻想建构。对于这些想象同伴的（分析中）的未来的研究显示，他们有时候是一些非常原始类型的自体。 ”
[《原始情感发展》， 1945， p.151]
Winnicott does not explore the phenomenon of imaginary companions in this paper, but he states that this sort of use of imagination is a very primitive and magical creation [which is] … easily used as a defence, as it magically by-passes all the anxieties associated with incorporation, digestion, retention and expulsion.
[“Primitive emotional development”, p. 151]
温尼科特没有在他的这篇文章里探究想象的伙伴关系现象， 而是陈述道， 这种对于想象的利用是一个非常原始和神奇的创造[它是]……很容易被用作一种防御，因为它神奇的绕过了所有与摄入，同化，保存，排出相联系起来的焦虑。 ”
[《原始情感发展》， 151 页]
This introduces the theme of the nature of defence, which, in this context, suggests that the self is forced to defend itself, if under attack. One useful defence is that of dissociation.
Out of the problem of unintegration comes another, that of dissociation. Dissociation can usefully be studied in its initial or natural forms. According to my view there grows out of unintegration a series of what are then called dissociations, which arise owing to integration being incomplete or partial.
[“Primitive emotional development”, p. 151]
这引入了防御的性质这个主题，在此语境里，它暗示着，若受到攻击， 自体就被强迫防御自己。一个有用的的防御就是解离(dissociation)。
“因为未整合(unintegration)而出现了另一个问题，那就是解离(dissociation)。 解离能够在其最初或自然的形态中得以研究。 根据我的观点，从未整合中产生一系列的被称为解离的东西，它们的出现是因为不完整或局部的整合。 ”
[《原始情感发展》， 151 页]
From this statement, Winnicott goes on to explain that the infant, right at the start, has not yet been able to appreciate that he remains the same baby whether he is “quiet” or “excited”:
For example, there are quiet and excited states. I think an infant cannot be said to be aware at the start that while feeling this and that in his cot or enjoying the skin stimulations of bathing, he is the same as himself screaming for immediate satisfaction, possessed by an urge to get at and destroy something unless satisfied by milk. This means that he does not know at first that the mother he is building up through his quiet experiences is the same as the power behind the breasts that he has in his mind to destroy.
[“Primitive emotional development”, p. 151]
从这个说法出发，温尼科特继续解释道： 婴儿，从一开始，他还没有能力去鉴别这一事实，即当他无论是处在“安静”或者“兴奋”状态中，他都是同一个孩子：
“例如， 存在着安静及兴奋状态。我认为，不能说一个婴儿在最初就是能意识到，当他在他的小床上感觉到各种各样的感觉，或者他享受到洗澡时的皮肤刺激的时侯，他还是他自己，尖叫为了立即获得满足，除非立刻得到奶水的满足，他就受到一个强烈的冲动所推动，迫切希望得到并摧毁某个东西。这意味着他首先不知道，他通过安宁的体验逐步建立起的母亲，与他脑海中想要去摧毁的乳房背后的那个强有力的母亲，是同一个母亲。 ”
[《原始情感发展》， 151 页]
Here are two infants in one and two mothers in one. At the beginning, from the subject's point of view,the emotions involved in the “quiet” and “excited” moods are separate and “dissociated”. The work of integration is to bring them together. (see AGGRESSION: 6; CONCERN: 3, 4, 5; HATE: 6)
这有两个婴儿在一组，两个母亲在一组。最开始，从主观的角度出发，涉及到情感的“安静”心境和“兴奋”心境是被分离和“解离”的。整合工作就是将它们结合在一起。（参见攻击性： 6；担忧： 3， 4， 5；恨： 6）
4 Three Selves
Winnicott refers to the existence of three selves in one personality in only one paper, in 1950,
“Aggression in Relation to Emotional Development”:
The personality comprises three parts: a true self, with Me and Not-me clearly established, and with some fusion of the aggressive and erotic elements; a self that is easily seduced along lines of erotic experience,but with the result of a loss of sense of real; a self that is entirely and ruthlessly given over to aggression.
[“Aggression in relation to emotional development”, 1950, p. 217]
4 三个自体
只在 1950 年的《与情绪发展有关的攻击性 》一文中，温尼科特指出在一种人格中存在着三种自
体：
人格包含了三部分：一个真实自体，伴随着我与非我已明确建立， 且伴随着攻击性和情欲因素的
融合； 和一个容易受到色欲（ erotic）经验影响，导致真实感丧失的自体； 以及一个完全被
攻击性所无情控制了的自体。
[《与情绪发展有关的攻击性》， 1950， 217 页]
In this model the true self has already established boundaries—unlike the self that is easily won over and the self “given over to aggression”. Later on in the same paper, Winnicott links this ruthless self with the impulsive gesture, in health, that seeks externality (see AGGRESSION: 7):
在这种模式下,真实自体已经建立了边界——不像那些容易被掌控的自体,和“被攻击性所控制”
的自体。 在同篇论文的后文中，温尼科特把这个无情的自体链接于在健康中寻找外部存在的冲动
的姿态（ impulsive gesture）（参见攻击： 7）
The main conclusion to be made out of these considerations is that confusio through our using the term aggression sometimes when we mean spontaneity. The impulsive gesture reaches out and becomes aggressive when opposition is reached. There is reality in this experience, and it very easily fuses into the erotic experiences that await the new-born infant. I am suggesting: it is this impulsiveness, and the aggression that develops out of it, that makes the infant need an external object, and not merely a satisfying object.
由这些考虑所得出的主要结论是:当我们用意为自发性的时候，有时会与我们使用的术语攻击性
产生混淆。当遇到对抗， 冲动的姿态会展开并且变得有攻击性。 在这种体验中有一个现实情况，
在新生的婴儿身上是很容易变成性欲化的体验。 我认为:它是这样的一种冲动,(并且攻击性从这里
发展出来,)它使得婴儿需要一个外部客体,并不只是一个满意的客体。
[“Aggression in relation to emotional development”, 1950, p. 217]
[《与情绪发展有关的攻击性》， 1950， 217 页]
The content of these two paragraphs illustrates Winnicott's own theoretical development at this time (this part of the paper was presented to a private group in 1954), which seems to dispense with Freud's instinct theory (the impulse now is to seek an object rather than satisfaction), as well as the postulation that creativity comes out of the early “primitive love impulse” rather than the need to repair, as in Klein's theory of the depressive position”.
这两个段落的内容同时表明了温尼科特自己理论的发展（在 1954 年的文章里， 这部分文章在 1954年的一个私人小组中被报告）。 它看起来像是摒弃了弗洛伊德的本能理论（冲动现在是寻找客体而不是满足），除此之外它假定（原初） 创造力是由早期的“原始爱的冲动”而产生，而不是如
克莱因的抑郁位理论中说的修复的需要。
In other words, whereas Freud believed that the instinct in the human infant strove to be satiated,
Winnicott came to see that satisfaction can be a “fobbing-off” if the infant has not felt his part in
obtaining satisfaction.
换句话说，鉴于弗洛伊德相信人类婴儿的本能力求得到满足，温尼科特继而认为如果婴儿不能在
获得满意的过程中感觉到他的部分,那么满意也可以被当作一种“搪塞”。
In the same year, 1954, in “The Depressive Position in Normal Development”, Winnicott explores the meaning of fobbing off.
在同一年， 1954 年，在“正常发展中的抑郁位”中，温尼科特探索了搪塞的意义。
The baby is fobbed off by the feed itself; instinct tension disappears, and the baby is both satisfied and cheated. It is too easily assumed that a feed is followed by satisfaction and sleep. Often distress follows this fobbing off, especially if physical satisfaction too quickly robs the infant of zest. The infant is then left with: aggression undischarged—because not enough muscle erotism or primitive impulse (or motility), was used in the feeding process; or a sense of “flop”—since a source of zest for life has gone suddenly, and the infant does not know it will return. All this appears clearly in clinical analytic experience, and is at least not contradicted by direct observation of infants.
[“Depressive position”, 1954, p. 268]
婴儿在其喂食中被搪塞；本能的不安消失了，婴儿既被满足也被欺骗。 很容易假设，进食之后随
之而来的满足和睡眠。这种搪塞之后时常跟随着困恼，特别是身体满足得太快而抢走了婴儿的热
情。婴儿随后剩下的是： 未释放的攻击性——因为没有充分的肌肉性欲（ muscle erotism）或原
始冲动（或运动性） 被用于进食过程；或者一种被“抛下”的感觉——由于生命中热情的根源突
然消失，而且婴儿也不知道它还会回来。所有这些都会明确出现在临床分析经验中，至少和对婴
儿的直接观察结果是不矛盾的。
[《抑郁位》， 1954 年， 268 页]
Two years later, in Winnicott's lecture in celebration of Freud's centenary year, he seems to hail the ruthlessness in the creative artist when he says that ordinary guilt-ridden people find this bewildering; yet they have a sneaking regard for ruthlessness that does in fact … achieve more than guilt-driven labour.
[“Psychoanalysis and the sense of guilt”, 1956, p. 27]
两年后，在弗洛伊德百年诞辰的庆祝演讲中，温尼克特似乎是在向有创造力的艺术家中的无情致
敬——当他说到充满内疚的普通人对这一无情感到困惑；然而，他们 却偷偷地留意到无情实际上
比内疚驱使（ guilt-driven） 完成了更多的工作。
[《精神分析和内疚感》， 1956， 27 页]
Winnicott implies that this ruthlessness is very much part of the creative drive, placed at the beginning of life in love, rather than through Freud's sublimation or through a reparative drive in Klein's depressive position.(see AGGRESSION: 7, 8; CREATIVITY: 1 , 2, 3)
温尼科特表明这个无情是创造性驱力中非常重要的部分， 它在生命的初期是处于爱中，而不是通
过弗洛伊德的升华或者是通过在克莱因抑郁位的修复性驱力。（参见攻击性： 7,8；创造性： 1,2,3）
For the self to develop, however, the aggressive ruthlessness in the infant, which is part of the
“primitive love impulse”, has to be met by the external environment, the mother, so as to strengthen the self. Always with the emphasis on the environment, Winnicott finally comes to combine the true self and the ruthless self of 1954 into the true self of 1960. (see COMMUNICATION: 10)
然而，为了让自体得到发展， 婴儿的攻击性无情，是“原初爱的冲动”的一部分，必须满足于外
部环境，母亲，以便加强自体。 总是强调于环境，温尼科特最终把真自体和 1954 年的无情自体
逐步合并到了 1960 年的真自体（的概念）里。（参见： 交流： 10）
5 The Quality of Care That Strengthens the Sense of Self
Thus the themes of self-defence and dissociation culminate in Winnicott's 1960 paper “Ego Distortion in Terms of True and False Self”. Here, Winnicott draws a distinction between true and false self with reference to a spectrum. At one end the false self protects the true self and at the other end the false self does not know about the true self because it is so hidden.
5 照顾的质量会加强自体感
因此,自体-防御和解离的主题在温尼科特 1960 年的论文《真假自体角度的自我扭曲》 里达到顶
峰。在这里，温尼科特参考频谱范围（ spectrum)对真假自体做了一个区分。 在（频谱范围的）一
端， 假自体保护了真自体， 在（频谱范围的）另一端， 假自体也不了解真自体因为它如此的隐秘。
Elaborating on his evolving thoughts on the nature of aggression in relation to instincts and the
environment, Winnicott arrives at a clear thesis about the difference between what he calls “ego-needs” and id-needs”. Recall the infant who cannot recognize that he is essentially the same baby whether he is quiet or excited (see AGGRESSION: 6; CONCERN: 3)
在详细阐明了和本能与环境有关的攻击性的性质的发展性思想后，温尼科特在他称之为“自我
需要”和“本我需要”之间获得了明确区分的论点。这让我们回忆起那个婴儿，他不能认出自己
无论是安静的还是兴奋时，在本质上都是同一个婴孩。（参见攻击性： 6；担忧： 3）
It must be emphasised that in referring to the meeting of infant needs I am not referring to the
satisfaction of instincts. In the area that I am examining the instincts are not yet clearly defined as internal to the infant.
必须强调的是，我所指的婴儿需要的满足并不是指本能的满足。在我考察的范围内 ,本能尚未被
明确地内在于婴儿。
The instincts can be as much external as can a clap of thunder or a hit. The infant's ego is building up strength and in consequence is getting towards a state in which id-demands will be felt as part of the self, and not as environmental. When this development occurs, then id-satisfaction becomes a very important strengthener of the ego, or of the True Self; but id-excitements can be traumatic when the ego is not yet able to include them, and not yet able to contain the risks involved and the frustrations experienced up to the point when id-satisfaction becomes a fact.
[“Ego distortion”, 1960, p. 141]
本能可以是外部的， 就像打雷或撞击是一样的。婴儿的自我在增强力量，其结果是朝向某种状态，
在其中， 那些本我的要求被体验为自体的一部分,而不是环境性的。当这个发展出现时， 本我满
足就会变成自我或者真自体非常重要的助力器；但是,当自我还不能囊括那些本我兴奋时， 并且
还不能容纳所涉及的危险和体验到的挫折时（这些挫折是在本我满足变成事实时体验到的）
这些本我兴奋也会是创伤性的。
[《自我扭曲》， 1960， 141 页]
The id-demands—biologically driven instincts—will only become part of the self, integrated into
experience,if the mother is able to meet the infant's needs. This meeting of needs consists of receiving as well as giving—responding to the infant's impulsive gesture. (see CONCERN: 7)
如果母亲能满足婴儿的需要， 本我要求——生物学上的本能驱动——只能成为自体的部分，整合
进入经验。 对婴儿的需要的满足，是由对其本能冲动姿态的接收和回应所构成的。（参见担忧： 7）
Always mindful of the parallels between infant care and patient care, Winnicott transposes this notion of ego and id needs:A patient said to me: “Good management” (ego care) “such as I have experienced during this hour IS a feed” (id satisfaction). He could not have said this the other way round, for if I had fed him he would have complied and this would have played into his False Self defence, or else he would have reacted and rejected my advances, maintaining his integrity by choosing frustration.
[“Ego distortion”, p. 141 -142]
（出于）总是要注意在婴儿护理和病人护理的相似之处的原因，温尼科特将自我和本我需要的概
念位置做了变换：一个病人对我说：“好的管理”（自 我关怀）“就好像我在这一小时所体验到的
就是一次喂养”（本我满足）。他不会说这是另一个途径在运作，因为我的喂养他将会顺从并且这
也会扮演为假自体的防御，否则，他将对我提前做出反应并拒绝我的建议，通过选择挫折保持他
的完整性。
[《自我扭曲》， 141 -142 页]
Good management refers to the holding nature of the analytic frame. This is reminiscent of a paragraph from Winnicott's 1945 paper, “Primitive Emotional Development”, where he illustrates the patient's need to use the analyst to collect himself (integrate):
Integration starts right away at the beginning of life, but in our work we can never take it for granted.We have to account for it and watch its fluctuations.
好的管理指的是抱持自然的分析框架。这是温尼科特 1945 年论文中的一个令人怀念的段落，《原
始情感发展》，（在其中）他阐明了病人的需要是利用分析师去收集他自己（整合）：
整合在生命之初就马上开始，但在我们的工作中却不能理所当然的这么认为。我们必须说明它并
观察它的波动。
An example of unintegration phenomena is provided by the very common experience of the patient
who proceeds to give every detail of the week-end and feels contented at the end if everything has been said, though the analyst feels that no analytic work has been done. Sometimes we must interpret this as the patient's need to be known in all his bits and pieces by one person, the analyst. To be known means to feel integrated at least in the person of the analyst. This is the ordinary stuff of infant life, and an infant who has had no one person to gather his bits together starts with a handicap in his own self-integrating task, and perhaps he cannot succeed, or at any rate cannot maintain integration with confidence.
[“Primitive emotional development”, 1945, p. 150]
一个病患的寻常经验为未整合现象提供了例子：他在周末提供所有的细节,如果能说出所有的东西，他在最后会感觉满意，尽管分析师感觉这并没有什么分析工作可做。有时我们必须解释这些，因为病患需要他自己所有的琐碎都被分析师知道。被知道意味着感觉到整合，至少在分析师这里。这是婴儿生活中普通的材料，如果婴儿的碎片没有被人收集到一起，他就会以一个障碍来开始他的自体整合任务，他也许不会成功，或者至少对整合不能保持信心。
[《原始情感发展》， 1945， 150 页 ]
Winnicott continued to work on this theme in the final decade of his life. He emphasized the holding environment in the consulting room, which would facilitate the patient to arrive at his own
interpretation. Like the infant who needs to feel that the satisfactory feed is due to his effort, so, too, the patient needs to feel that the analytic work is part of his effort. (see COMMUNICATION: 6)
温尼科特在他生命的最后十年持续工作在这个主题。他强调在咨询室中的抱持环境，可以促进病
患抵达他自己的解释。就好像婴儿需要感觉到满意的喂养是归功于他自己的努力，因此，病患需
要感觉到分析工作也是他自己努力的一部分。 (参见交流:6)
6 The False Self
It is in his clinical practice that Winnicott came to distinguish between a true and a false self. The false self—called by one patient the “caretaker self”—is the self that Winnicott realizes he has to deal with for the first two or three years of the analytic work with that patient. This case leads him to divide the false-self organization into a spectrum ranging from the pathological to the healthy. In each classification, however, the false self is a structure that is there to defend the true self, even—or especially—at the healthy end. The early environment shapes the quality of defence required (see ENVIRONMENT: 1 ). This theme is further elaborated in Winnicott's 1963 paper, “Communicating and Not Communicating Leading to a Study of Certain Opposites”.
(see COMMUNICATION: 10)
6 假自体
在温尼科特的临床实践中，他逐渐区分了真自体和假自体。 温尼科特意识到假自体——被一个病
患称为“临时代理的自体” ——是他在分析工作中的头两三年里必须应对的那个病人的自体。这个案例引导他把假自体组织从谱系范围取值从病理到健康。无论如何，在每一个分类中，假自体在这里是保护真自体的一个结构，甚至——或者尤其是——在健康的一端。早期环境塑造了所需防御的品质。（参见环境： 1）在温尼科特 1963 年的论文中，这个主题有更深入地说明， 交流或者不交流导致某种对立的学习（参见交流： 10）
7 Split-off Intellect
The false-self personality could well deceive the world, says Winnicott when referring to a particularly fine intellect that could become localized in the false self.
7.分裂的智力
假自体人格可以很好的误导世界，当指一个特殊的、 好的智力可能存在于假自体中的时候，温尼
科特这样说。
When there has taken place this double abnormality, (i) the False Self organized to hide the True Self,and (ii) an attempt on the part of the individual to solve the personal problem by the use of a fine intellect, a clinical picture results which is peculiar in that it very easily deceives. The world may observe academic success of a high degree, and may find it hard to believe in the very real distress of the individual concerned, who feels “phoney” the more he or she is successful. When such individuals destroy themselves in one way or another, instead of fulfilling promise, this invariably produces a sense of shock in those who have developed high hopes of the individual.
[“Ego distortion”, 1960, p. 144]
当发生了这个双重异常时，（ i） 假自体组织起来隐藏真自体， 以及（ ii） 个体企图为了解决个人
（人际问题）而使用好智力， 这一独特的临床现象是很具有欺骗性的。我们能观察到（病人的）高度学术成就，并感到很难相信其真正不幸，他或她越成功就能感到越“虚假”。 当这样的个体以某种方式来毁灭自己，而不是履行诺言时， 那些对这些人产生极高期望的人总是会产生一种震惊感。
[《自我扭曲》， 1 960， 144 页]
In 1965, in a paper he presented to teachers at the Devon Centre for Further Education, Winnicott
locates the aetiology of the split-off intellect:
在 1965 年，在一篇向英国德文郡中心的进修老师介绍的文章中，温尼科特定位了分裂智力的病
因学。
If we now take the case of a baby whose mother's failure to adapt is too rapid, we can find that the baby survives by means of the mind. The mother exploits the baby's power to think things out and to collate and to understand. If the baby has a good mental apparatus this thinking becomes a substitute for maternal care and adaptation. The baby “mothers” himself by means of understanding, understanding too much….
如果我们现在以一个婴儿为例，他母亲在适应方面失败的太快，我们能发现婴儿通过心灵而生存下来。母亲挖掘了孩子的力量去考虑事情，并且核实和理解。如果孩子有一个好的精神结构，这个思考变成了母性照顾和适应的替代。这个婴儿依靠理解、 太多理解来“像母亲一样照料”他自己….
This results in the uneasy intelligence of some whose good brains have become exploited. The
intelligence is hiding a degree of deprivation. In other words, there is always for those with exploited brains a threat of a breakdown from intelligence and understanding to mental chaos or to disintegration of the personality.
[“New light on children's thinking”, 1965, p. 156]
一些人的智力不稳定其结果是，他们的好脑子已被开发。这个智力隐藏在一定程度的剥夺里。或者说，对那些有开发头脑来说，从智力和理解力到内部的混乱或者个性的失整合(disintegration)总是有一个坍塌的危险。
[《儿童思考的新曙光》， 1965， 156 页]
8 Symbolic Realization
The aetiology of the false self is located in the early mother-infant relationship, and the mother's part is crucial. Winnicott defines what he means by good-enough:
The good-enough mother meets the omnipotence of the infant and to some extent makes sense of it.She does this repeatedly. A True Self begins to have life, through the strength given to the infant's weak ego by the mother's implementation of the infant's omnipotent expressions.
[“Ego distortion”, p. 145]
8.象征性实现
对假自体的的成因说明是定位于早期的母婴关系的，母亲的部分是关键性的。温尼科特阐明了他
的“足够好” 的含义：
足够好的母亲满足婴儿的全能并且某种程度上制造了这种感觉。她反复做这些。 真自体开始有生
命，通过婴儿的全能表达被母亲实现所产生的力量给予到婴儿虚弱的自我。
[《自我扭曲》， 145 页]
This adaptation on the part of the mother will enable the infant to symbolize. Winnicott stresses that this depends on the infant's gesture made real by the mother's response to it, leading on to the infant's ability to use a symbol. (This was elaborated in the last decade of Winnicott's work in all of the papers included in Playing and Reality, especially the paper “The Use of an Object and Relating through Identifications). (see AGGRESSION: 10; CREATIVITY: 3; PLAYING: 7)
在母亲部分的适应是使婴儿能够去采用象征。温尼科特强调依赖于母亲对婴儿姿态的反应，而使
得它变得真实， 这导致婴儿使用象征的能力。（这在温尼科特最后十年的著作的所有文章中，包
括在游戏与现实，特别是在《客体的使用和通过认同而产生的关系》 这一篇）（参见攻击性： 10；
创造性： 3；游戏： 7）
Symbolic Realisation, a book published in 1951 by the French analyst, M. A. Sechehaye, is an account of the analyst's work with a schizophrenic patient over a period of time, detailing the way in which she, the analyst, had to adapt her psychoanalytic technique in order to provide the patient with something she had never received from her early environment. The account presents a journey of how Sechehaye managed to meet the patient's needs and how this “adaptation to needs” contributed to the patient's capacity to begin to make use of symbols. “Symbolic realization” refers to the patient's use of real objects in the sessions, which come to represent and compensate for the early environmental failure. This, in turn, aids the patient to start distinguishing between Me and Not-me.
法国分析师 M.A.薛施蔼在 1951 年出版了《象征性实现》一书，记录了与一个精神分裂病患一起分析的过程，列举了她作为分析师的工作方式，她必须改变她的精神分析技术以便为病患提供那些她在自己的早期环境中没有收到的东西。这个过程记录显示了薛施蔼如何设法满足病患的需要，以及这个“适应需要”是如何有助于病患有能力开始利用符号象征的。“象征的实现”指示着病人在治疗中使用实在的物体，这代表并补偿了早期环境的失败。这反过来帮助病人区分我和非我。
Winnicott occasionally refers to Sechehaye's work, and his theory of adaptation to need is particularly pertinent in the case of a deprived and disturbed patient. By using the paradigm of the mother in a state of primary maternal preoccupation who is able to adapt to her infant's needs, Winnicott finds a way of recognizing regression to dependence within the analytic session and how the analyst must meet the
regression. (seeREGRESSION: 2, 9, 10)
温尼科特偶尔引用薛施蔼的作品， 他的适应需要的理论特别适用于剥夺的和失常情况下的病患。通过使用能适应婴儿需要的《原初母性的全神贯注》 的范例， 温尼科特找到了一种方法识别在分析会谈中对依赖的退行，以及分析家应当如何对待这一退行。（参见退行： 2， 9， 10）
9 The True Self
To balance the concept of the false self, Winnicott suggests the existence of a true self:
At the earliest stage the True Self is the theoretical position from which comes the spontaneous gesture and the personal idea. The spontaneous gesture is the True Self in action. Only the True Self can be creative and only the True Self can feel real. Whereas a True Self feels real, the existence of a False Self results in a feeling unreal or a sense of futility.
[“Ego distortion”, 1960, p. 148]
9 真自体
为了平衡假自体的概念，温尼科特提出真自体的存在：
在最早阶段， 真自体的理论位置来自 于自发姿态和个人想法。 自 发姿态是真自体在运转。只有真
自体可以是创造性的并且只有真自体感觉真实。 然而， 真自体感觉真实， 假自体的存在的引起
了不真实的感觉或者是无价值的感觉。
Winnicott makes reference to his patient with the “caretaker self” who came, at the end of her analysis, “to the beginning of her life” which had so far “contained no true experience…. She starts with fifty years of wasted life, but at last she feels real, and therefore she now wants to live” ( “ Ego Distortion”,p. 148).
温尼科特提到的这个有“照顾者自体”的病人，在分析的结尾，她来到了“生命的最初”， 到目前为止里面“没有包含有真实体验...她浪费 50 年生命，但最后她感觉到真实，并且因此从现在开始想要去生活”（《自我扭曲》， 148 页）
And then Winnicott elaborates his description of the true self, which seems very similar to, if not thesame as, his description, two years later, of the ego, in “Ego Integration in Child Development” in 1962.It is important to note that according to the theory being formulated here the concept of an individual inner reality of objects applies to a stage later than does the concept of what is being termed the TrueSelf. The True Self appears as soon as there is any mental organization of the individual at all, and it means little more than the summation of sensori-motor aliveness.
[“Ego distortion”, p. 149]
继而温尼科特便详细阐述了他有关真实自体的描述，此种描述看似非常相似于——倘若不是相同于——他两年后在《儿童发展中的自我整合》（ 1962）一文中有关自我的描述。
要特别注意的是， 按照他理论的构想，这里的个体内部的客体现实的概念适用于后一个阶段的概念，而不是称为真自体的概念。 当个体的心理组织一出现， 真自体就出现了， 并且它仅仅意味着感觉运动活力的总和。
[《自我扭曲》， 149 页]
Four years later, in 1964, Winnicott addressed an Oxford University group in a talk he entitled “The Concept of the False Self”. Here, he credits the concern for truth to poets and people who feel
intensely.Poets, philosophers and seers have always concerned themselves with the idea of a true self, and the betrayal of the self has been a typical example of the unacceptable. Shakespeare, perhaps to avoid being smug, gathered together a bundle of truths and handed them out to us by the mouth of a crashing bore called Polonius. In this way we can take the advice:
This above all: to thine own self be true,
And it must follow, as the night the day,
Thou canst not then be false to any man.
You could quote to me from almost any poet of standing and show that this is a pet theme of people who feel intensely. Also, you could point out to me that present-day drama is searching for the true core within what is square, sentimental, successful or slick.
[“Concept of false self”, 1964, pp. 65-66]
四年后，在 1964 年，温尼科特在牛津大学小组就题为“假自体概念”的话题发表演讲。这里，他把真的概念转向了诗人和感觉强烈的人。诗人，哲学家和先知总是将他们自己与真实自体的思想相关联，且对自体的背叛是不可接受的典型例子。莎士比亚也许为了避免飘飘然， 聚集了一大堆真理并把它们通过崩溃的、 令人讨厌的波洛尼厄牛斯之口交给我们。用这种方式我们可以采纳建议：
这比一切都重要：要忠实于你自己！
如黑夜终是追随著白日，你也必须如此遵此不渝。
这样你便不会欺骗任何人。
你可以向我引述任意有地位的诗人并表明这是那些感觉强烈的人所宠爱的主题。 你也可以向我指出现代戏剧仍是在正直的、 情感的、 成功的或漂亮的之中寻找着真实的核心。
[《假自体概念》， 1964,65-66 页]
10 Compliance and Compromise
Compliance is always associated with false-self living in Winnicott's language, and it is connected with despair rather than hope (see ANTISOCIAL TENDENCY: 2). In his 1962 paper, “Morals and
Education”,Winnicott states:
Immorality for the infant is to comply at the expense of the personal way of life. For instance, a child of any age may feel that to eat is wrong, even to the extent of dying for the principle. Compliance brings immediate rewards and adults only too easily mistake compliance for growth.
[“Morals and education”, 1962, p. 102]
10 顺从和妥协
顺从总是联系于温尼科特术语中的假自体,它也总关联于绝望而不是希望(参见反社会倾向:2)。在他 1962 年的文章里，“道德和教育”，温尼科特写明：
婴儿的不道德意味着在损害个人生活方式的情况下的顺从。 例如， 某个年龄的儿童可能觉得吃是错误的，甚至到了为这一原则而献身的程度。 顺从带来了即时奖励，成年人非常容易把顺从错误地当成是成长。
[《道德和教育》， 1962， 102 页]
Nevertheless, the ability to compromise is a sign of health in the appreciation of a shared reality; it is the positive and healthy component of the “normal equivalent of the False Self”:
There is a compliant aspect to the True Self in healthy living, an ability of the infant to comply and not to be exposed. The ability to compromise is an achievement. The equivalent of the False Self in normal development is that which can develop in the child into a social manner, something which is adaptable.In health this social manner represents a compromise. At the same time, in health, the compromise ceases to become allowable when the issues become crucial. When this happens the True Self is able to override the compliant self. Clinically this constitutes a recurring problem of adolescence.
[“Ego distortion”, pp. 149-150]
然而， 从对共享现实的鉴别意义上来说，妥协能力是一个健康的迹象；它是“假自体的对等物”中的积极和健康的成分：
真自体在健康生活中也存在顺从的方面， (也是)婴儿的一种能够去顺从而不是爆发的能力。妥协能力是一个成就。 假自体在正常发展中的对等物会在孩子身上发展出一种适应性的社会性态度。在健康状态下，这个社会性态度代表着一种妥协。同时， 健康状态下，当问题变得重要时妥协不再被许可。当这些发生时， 真自体能抹掉了顺从的自体。临床上，这些构成了青春期反复出现的问题。
Winnicott is really referring to what could be seen to be a healthy split in the personality and, as he describes it, a “not-wearing-the-heart-on-the-sleeve” self:
In one way I am simply saying that each person has a polite or socialized self, and also a personal private self that is not available except in intimacy. This is what is commonly found, and we could call it normal. If you look around, you can see that in health this splitting of the self is an achievement of personal growth;in illness the split is a matter of a schism in the mind that can go to any depth; at its deepest it is labelled schizophrenia.
[“Concept of false self”, 1964, p. 66]
温尼科特实际上指的是在人格中， 一个健康的分裂里能看到什么，并且如他所述，“不是感情流露在外的” (not-wearing-the-heart-on-the-sleeve)自体：
某种程度上我可以简单地说，每个人都有礼貌或者社会的自体， 和一个在亲密行为时才会使用的
个体的私人的自体。这是通常的情况，我们可以说它是正常的。如果你环顾四周，你会发现这个分裂的自体在健康里是个人成长的成就；而在疾病情况下，这一自体的分裂的关键问题是它可抵达任何程度的精神上的分裂；在最严重的情况下，它被称为精神分裂症。
[《假自体概念》， 1964， 66 页]
This is reminiscent of the “persona” (Latin for “mask”) in Jung's theory, which is defined by the polite and socialized presentation of the self in society. This makes it similar to the healthy false self of Winnicott's theory,which mediates between the personal private self and the external world at large. However, too much identification with one's persona is seen by Jung as a pathological
organization—like the pathological false self of Winnicott's spectrum.
这在荣格的理论中是令人回味的“人格面具”（拉丁文“面具”） 概念，它在社会中被定义为是以礼貌和社会化表现的自体。这使得它与温尼科特谱系中的健康的假自体相似，在个性的私人自体与整个外部世界之间斡旋。 然而，与个人的人格面具过度认同被荣格看作是一种病理性组织——就如同温尼科特谱系中病理性的假自体一样。
11 Psychotherapy and the Search for Self
11 心理疗法和寻找自体
What is significant about Winnicott's thesis of true and false self is its implication for technique in the analytic relationship. Winnicott encountered many patients who had received long analyses that, he discovered, were tantamount to pseudo-analyses.
温尼科特理论中真假自体的重要性是它在分析关系中的技术意义。温尼科特遇到很多曾接受过长程分析的病人，他发现它相当于假分析。
A principle might be enunciated, that in the False Self area of our analytic practice we find we make more headway by recognition of the patient's non-existence than by a long-continued working with the patient on the basis of ego-defence mechanisms. The patient's False Self can collaborate indefinitely with the analyst in the analysis of defences, being so to speak on the analyst's side in the game. This unrewarding work is only cut short profitably when the analyst can point to and specify an absence of some essential feature:
原理上可能表达的很清楚：在我们分析实践的假自体领域里，我们发现相比于与病患的自我防御机制的基础做长时间的工作而言， 对病人的“不存在”的识别，能带来更多的进展。 病患的假自体在分析的防御中可以和分析师无限期合作， 也可以说是在这场游戏中处于分析师的一侧。 当分析师指出并详细说明一些必要特征的缺失时，这种无价值的工作才能被有利地打断：
“ You have no mouth”,“ You have not started to exist yet”,“ Physically you are a man, but you do not know from experience anything about masculinity”, and so on. These recognitions of important fact,made clear at the right moments, pave the way for communication with the True Self.
[“Ego distortion”, 1960, p. 152]
“你没有嘴” ,“你还没有开始存在”，“身体上你是个男人，但你没有任何男性的经验”，等等。
这些重要事实的认识，在适当的时候澄清，为与真自体的联系做好了准备。
[《自我扭曲》， 1960， 152 页]
This is characteristic of Winnicott's revolutionary contribution to psychoanalysis, and it is followed by an example from the consulting-room of Winnicott's imaginative use of paradox.
温尼科特的这些革命性的特点有助于精神分析， 下面是一个来自咨询室的关于温尼科特的对于悖
论的想象性的运用的案例。
A patient who had much futile analysis on the basis of a False Self, co-operating vigorously with an analyst who thought this was his whole self, said to me: “The only time I felt hope was when you told me that you could see no hope, and you continued with the analysis”.
[“ Ego distortion”, p. 152]
一个基于假自体做了大量无用分析的病患，精神旺盛地与一位认为这些假自体就是他全部自体的分析师合作， (他)对我说：“只有在你告诉我看不到希望的时候，我才能感觉到希望，并且你延续了分析”。
[《自我扭曲》， 152 页]
Playing and Reality (1971a) is a collection of Winnicott's papers dedicated to the exploration of
“transitional phenomena” (see TRANSITIONAL PHENOMENA). In Chapter 4, entitled, “Playing:
Creative Activity and the Search for Self”, Winnicott defines psychotherapy as the search for the self,meaning the search for the sense of feeling real inside. The therapeutic area necessarily needs to be,like the good-enough environment, a facilitating space that is the third area—not inside, nor outside,but in-between (see CREATIVITY: 6;PLAYING: 8):
《游戏与现实》（ 1971a）是温尼科特致力于探索“过渡性现象”的论文集（参见过渡性现象）。在第四章，名为《游戏：创造性活动和寻找自体》里，温尼科特定义了作为寻找自体的心理疗法的含义是寻找内在真实的感觉。 必需的治疗范围需要像是一个足够好的环境和促进空间一样，它是一个第三区域——不在内部，也不在外部，而在中间（参见创造性： 6；游戏： 8）
psychotherapy is done in the overlap of the two play areas, that of patient and that of the therapist. If the therapist cannot play, then he is not suitable for the work. If the patient cannot play, then something needs to be done to enable the patient to become able to play, after which psychotherapy may begin.The reason why playing is essential is that it is in playing and only in playing that the patient is being creative.
这个心理疗法用于两个游戏区域重叠的部分，是在病患和治疗者之间。如果治疗者不能做游戏，那他就不适合这个工作。如果病患不能做游戏，那么就要做一些能让病患变得能够去做游戏的事情，之后，心理疗法开始了。 做游戏是必须的原因是，在做游戏中且只有在做游戏中病患才有创造性。
I am concerned with the search for self and the restatement of the fact that certain conditions are
necessary if success is to be achieved in this search. These conditions are associated with what is usually called creativity. It is in playing and only in playing that the individual child or adult is able to be creative and to use the whole personality, and it is only in being creative that the individual discovers the self.
[“Playing: Creative activity and the search for the self”, 1971 , p. 54]
我关心寻找自体并且重申一个事实:如果这一寻找要成功完成的话，那么有些条件是必须的。这些条件与通常被称为“创造性”相关。在做游戏中且只在做游戏中，儿童或者成人个体才能够有创造性并展现出整个人格，只有在创造性中，个体才能发现自体。
[《游戏：创造性活动和搜寻自体》， 1971， 54 页]
A great work of art or its equivalent does not indicate that the artist has discovered the self:
The self is not really to be found in what is made out of products of body or mind, however valuable these constructs may be in terms of beauty, skill, and impact…. The finished creation never heals the underlying lack of sense of self.
[“Playing: Creative activity”, pp. 54-55]
大量的艺术工作或对应的艺术作品并不表明艺术家已经发现了自体：
自体并不真的会在身体或心灵所创造的产物中被找到，然而这个有价值的产物可能是美的、有技巧的、有冲击力的……完成的创造永远不能付平潜在的自体感的缺失。
[《游戏：创造性活动》 54-55 页]
The “primary unintegration” of Winnicott's 1945 paper, “Primitive Emotional Development”, now
becomes the “resting state” and/or “formlessness”.
在温尼科特 1945 年的论文《原初未整合》 中，“原始情感发展”，现在变为“休息状态”与/或“无定形的”（ formlessness）。
The patient who has not experienced the relaxation of unintegration in his early life with his mother
needs to find this experience with his therapist, and this will depend on a sense of trust and reliability in the environment offered:
病患如果在与他母亲在一起的早期生活里，没有体验过未整合状态的放松，那么将要在他的治疗师那里找到这个体验，这将依赖于在提供的环境里信任和可靠的感觉：
The experience is one of a non-purposive state, as one might say a sort of ticking over of the
unintegrated personality. I referred to this as formlessness….
这个体验是种无目的的状态，如同某人可能说的一种未整合人格的缓慢运作一样。我将这些看作是无定形的。
Account has to be taken of the reliability or unreliability of the setting in which the individual is
operating.
可靠和不可靠在个人分析的设置中必须被考虑到。
We are brought up against a need for a differentiation between purposive activity and the alternative of non-purposive being….
我们在区分有目的的活动和不寻常的无目的存在上遇到了困难。
I am trying to refer to the essentials that make relaxation possible. In terms of free association this means that the patient on the couch or the child patient among the toys on the floor must be allowed to communicate a succession of ideas, thoughts, impulses, sensations that are not linked ….
[ Playing: Creative activity”, 1971 , p. 55]
我想说的是放松的必要条件。从自由联想的角度来说，这意味着我们任由躺椅上的病患或者是在地板玩具中间的病童，传递一连串的没有联系的观念、想法、 冲动和感觉…….
[《游戏：创造性活动》 1971， 55 页]
Although Winnicott appears to be celebrating Freud's technique of free association, at the same time he indicates that the linking together of “various components of free association material” is in danger of becoming a defence against the anxiety of not understanding. In other words, the analyst who is continually trying to find the links and to “understand” in order to interpret the unconscious will be interrupted in the ability to “be” with the patient and even—or especially—to accept nonsense:
尽管温尼科特好像是赞扬了弗洛伊德自由联想的技术，但同时他表明， 将“自由联想材料的各种成分”连接在一起， 是有危险变成对不理解而产生的焦虑的防御。或者说，分析师为了解释无意识而不断地尝试寻找连接和“理解”， 这将打断其和病人“相处” ——或者尤其是接受其胡说的能力：
…if one thinks of a patient who is able to rest after work but not able to achieve the resting state out of which a creative reaching-out can take place. According to this theory, free association that reveals a coherent theme is already affected by anxiety, and the cohesion of ideas is a defence organization.
Perhaps it is to be accepted that there are patients who at times need the therapist to note the nonsense,that is to say without the need for the patient to organize nonsense. Organized nonsense is already a defence, just as organized chaos is a denial of chaos. The therapist who cannot take this communication becomes engaged in a futile attempt to find some organization in the nonsense, as a result of which the patient leaves the nonsense area because of hopelessness about communicating nonsense.An opportunity for rest has been missed because of the therapist's need to find sense where nonsense is.
[“Playing: Creative activity”, 1971 , pp. 55-56]
...假设有个病人，在下班后可以休息，但不能进入休息状态，因而无法产生创造性的状态。根据这个理论，自由联想一旦显露出一个连贯的主题就已然为焦虑所影响了。这个连贯的想法本身就是一个防御组织。也许我们可以接受，有时病患需要治疗师注意这些胡说，但无需让病人把这些胡说组织起来。经过组织的胡说也已经是一个防御，就好像组织混乱是在否认混乱一样。不能接受这种交流方式的治疗师，会陷入一种无效的尝试，想要在胡说中找到一些有组织的东西。而结果是病患因为无法表达出胡说的意义，而离开了胡说的领域。一个休息的机会被错过了，因为治疗师想要在胡说里找到意义。
[《游戏：创造性活动》 1971， 55-56 页]
The patient is let down by an environment that does not facilitate the resting state. Winnicott believes that“ creative reaching out” cannot occur without this allowance of “formlessness”, and he illustrates the meaning he gives to formlessness in his account of one session with a patient that lasted for three hours. The account of the session is prefaced by Winnicott's plea to therapists:
因为没有提供一个有助于休息状态的环境，病人失望了。 温尼科特相信，如果没有默许这个“无定形的”存在，“创造性的展现”就不能发生， 并且在他与病患的会谈的记录中，他举例说明了“无定形的”含义是什么。那次会谈持续了三个小时，它的记录也是温尼科特对治疗师恳求的一个序言：
My description amounts to a plea to every therapist to allow for the patient's capacity to play, that is, to be creative in the analytic work. The patient's creativity can be only too easily stolen by a therapist who knows too much.
[“Playing: Creative activity”, p. 57]
我所描述的这些，是为了恳求每位治疗师，允许病患有能力去玩游戏，也就是说，让病患在分析
工作里有创造性。病患的创造性太容易被知道太多的治疗师偷走。
[《游戏：创造性活动》， 57 页]
Winnicott is specifically suggesting an attitude of mind; he does not go into whether or not he
recommends three-hour sessions. What he does make clear, however, is that this is what his patient had requested, and for him to have stipulated a specific period of time would have been an imposition on her process. His adaptation to her need is to offer an extension of the temporal frame.
温尼科特明确提出了自己的看法； 他并没有推荐说要做一次三小时的晤谈。 然而他清楚表明的是,
病人要求能保证一段特殊时段。 他适应了她的要求,提供了一个延长的时间框架。
The account of this three-hour session illustrates being, formlessness, and playing as part of the journey towards self-discovery. The search becomes more important (or just as important) as the discovery.
这三小时的会谈记录表明了存在、无定形的和做游戏作为自体发现过程的部分。搜寻变得比发现
更重要（或同等重要）。
Winnicott uses the patient's words to summarize what he wishes to convey:
She had asked a question, and I said that the answer to the question could take us to a long and
interesting discussion, but it was the question that interested me. I said: “You had the idea to ask that question”.
温尼科特使用了病患说的词来总结他所想要传达的：
她问了一个问题，我说问题的答案会带给我们一个漫长又有趣的讨论，不过我关心的是问题本身。
我说：“你要懂得去问那个问题”。
After this she said the very words that I need in order to express my meaning. She said, slowly, with deep feeling: “Yes, I see, one could postulate the existence of a ME from the question, as from the searching.”
此后，她就说出了我想表达的意思。她说，慢慢地，带着浓浓的情绪：“是的，我明白了，我们
可以从这个问题提出我的存在，就好像从搜索中得出的一样。”
She had now made the essential interpretation in that the question arose out of what can only be called her creativity, creativity that was a coming together after relaxation, which is the opposite of integration.
[“Playing: Creative activity”, pp. 63-64]
现在，她已经得出了重要的解释，我们可以说，那个问题呈现出了她的创造性，这个创造性是放
松后聚集到了一起，而放松是整合的反面。
[《游戏：创造性活动》， 63-64 页]
Winnicott's Cartesian conclusion—I question therefore I am—although not specified, involves an
awareness that comes about through searching and finding the question. This search and discovery,however,has to occur within a relationship, and the good-enough relationship is one that will reflect back:
温尼科特的笛卡尔哲学式的结论是——我问，故我在——尽管这并未明确说出， 包含着通过探索
和找到问题产生的一个觉察。 然而，这个搜寻和发现，发生在关系之中，并且足够好的关系是将
要反射回来：
The searching can come only from desultory formless functioning, or perhaps from rudimentary
playing, as if in a neutral zone. It is only here, in this unintegrated state of the personality, that that which we describe as creative can appear. This if reflected back, but only if reflected back, becomes part of the organized individual personality, and eventually this in summation makes the individual to be, to be found; and eventually enables himself or herself to postulate the existence of the self.
[“Playing: Creative activity”, 1971 , p. 64]
只有在散乱无形的功能，或者发展尚未完全的游戏，就像“一个不控制的中性地带”，搜寻才能产生。只有在这里，在人格未整合的状态里，我们所描述的创造性才能出现。这种状态如果被反射回来， 但只有在反射回来时，才会变成有组织的个体人格的一部分。最后，这个总和使个体存在，被发现；而且到最后，能让他或者她自己推论出自体的存在。
[《游戏：创造性活动》 1971， 64 页]
A year before his death, Winnicott indicated his personal apprehension about a definition of the self:the main thing has to do with the word “self”. I did wonder if I could write something out about this word, but of course as soon as I came to do it I found that there is much uncertainty even in my own mind about my own meaning. I found I had written the following:
在其死前的一年，温尼科特对自体的定义表达了自己的担心：
最重要的事情是与“自体”这个词有关。 我确实也不知道自己关于这个词能写出点什么，但当我一旦这样做了， 就会发现即使是自己也会对这个词的含义不是很确定。我发现自己曾这样写过：
For me the self, which is not the ego, is the person who is me, who is only me, who has a totality based on the operation of the maturational process. At the same time the self has parts, and in fact is constituted of these parts. These parts agglutinate from a direction interior-exterior in the course of the operation of the maturational process, aided as it must be (maximally at the beginning) by the human environment which holds and handles and in a live way facilitates. The self finds itself naturally placed in the body, but may in certain circumstances become dissociated from the body in the eyes and facial expression of the mother and in the mirror which can come to represent the mother's face. Eventually the self arrives at a significant relationship between the child and the sum of the identifications which (after enough of incorporation and introjection of mental representation) become organised in the shape of an internal psychic living reality.
对我来说， 自体（ self） 不同于自我（ ego）， 它是那个是我（ me） 的， 仅仅是我的人， 这个人具有一个基于成熟过程的运作的整体性。同时 ，自体也 有其构成部分，它实际上是由这些部分组成。在成熟过程的运作期间， 这些部分从内部外部凝聚在一起,必须(初始时最大程度的)辅以人性化环境， 可以帮助持续处理，以有活力的方式促进这个过程。 自体发现它自身自然地被安置到身体里，但也许在特定的环境下，会因为身体因素而解离。这些身体因素是母亲的眼睛和面部表情以及代表母亲面容的镜子。最终，自体到达了位于孩子与一些认同的总和之间的重要关系中。这些认同（在足够的吸收和心理表征的内投之后） 以内部精神存在的形式被组织起来了。
The relationship between the boy or girl with his or her own internal psychic organization becomes
modified according to the expectations that are displayed by the father and mother and those who have become significant in the external life of the individual. It is the self and the life of the self that alone makes sense of action or of living from the point of view of the individual who has grown so far and who is continuing to grow from dependence and immaturity towards independence, and the capacity to identify with mature love objects without loss of individual identity.
[“Basis for self in body”, 1971, p. 271]
父亲和母亲以及那些在个体的外部生命中变得重要的人所显示出的期望，改变了男孩或女孩与他的或她的内部精神组织之间的关系。 从个体的观点出发，是自体和自体的生活让生活和行动具有了意义。 这些个体成长到现在并且依然在继续成长，从依赖和不成熟中走向独立， 以及有能力认同于成熟的爱的客体而不失去个体的个性。
[《自体的身体基础》 1971， 271 页]
This description includes just about all the aspects of Winnicott's developmental theory. However, it is striking that although Winnicott clearly states at the start that the self is not the ego, he never really explains the difference.
这篇描述包含了温尼科特发展理论中几乎所有的方面。然而令人吃惊的是，尽管温尼科特一开始就明确表明了自体不是自我，但他从来没有真正解释出不同。
The process that “agglutinates” parts of the self entails the organization of experience. This alludes to a part of the self being the organizer—which must be the ego? Therefore the ego is a part of the self.
Moreover, here the self, which is located in the body, is the same as that referred to by Winnicott as the psyche-indwelling-in-the-soma, to which he also refers as the body-ego related to the process of personalization.
“凝聚” 自体的部分的这一过程需要有经验的组织。这暗示了自体的一部分成为组织者——这必须是自我？因此自我是自体的一部分。
再者，这里的自体，居于在身体里，这与温尼科特所使用的灵魂永存于肉体中是同样的，同时也被他用于身体自我与个性化的过程相关联。
In Bettelheim's book, Freud and Man's Soul (1983—a critique of the English translation of Freud's
work),he particularly criticizes the translation of “das Ich” into the Latin “ego” instead of into the
English “Me” or “I”.
在贝特尔海姆的书， 弗洛伊德和男人的灵魂（ 1983——一篇关于弗洛伊德著作的英文翻译的批评）里，他特别批评了把“ das Ich”翻译成拉丁文的“ ego”而不是翻译成英文里的“ Me” 或“ I”。
Bettelheim believes that the decision to use Latin instead of English must have been due to the wish to medicalize psychoanalysis. For Bettelheim, however, this meant a great cost, not just to the work of Freud, but to the essential intentions behind Freud's original choice of “das Ich”.
贝尔海姆相信使用拉丁文而不是英文的决定，一定是因为希望精神分析医学化。 然而，对贝尔海姆来说，这意味着巨大的损失，不仅仅是对弗洛伊德的著作，也是对弗洛伊德最初选择“das Ich”背后的基本意图而言。
No word has greater and more intimate connotations than the pronoun “I”. It is one of the most
frequently used words in spoken language—and, more important, it is the most personal word. To
mistranslate Ich as ego” is to transform it into jargon that no longer conveys the personal commitment we make when we say “I” or “me”—not to mention our subconscious memories of the deep emotional experience we had when, in infancy, we discovered ourselves as we learned to say “I”. I do not know whether Freud was familiar with Ortega y Gasset's statement that to create a concept is to leave reality behind, but he was certainly aware of its truth and tried to avoid this danger as much as possible. In creating the concept of the Ich, he tied it to reality by using a term that made it practically impossible to leave reality behind. Reading or speaking about the I forces one to look at oneself introspectively. By contrast, an “ego” that uses clear-cut mechanisms, such as displacement and projection, to achieve its purpose in its struggle against the “id” is something that can be studied from the outside, by observing others. With this inappropriate and—as far as our emotional response to it is concerned—misleading translation, an introspective psychology is made into a behavioural one, which observes from the outside.
[Bettelheim, 1983, pp. 53-54]
没有什么词比代词“我”有更多和更亲密的含义了。在口语中它是使用频率最高的词——并且 ，更重要的是，它是最个人的词。把 Ich 错译成 ego 将它变成术语， 不再表达当我们说“ I”或“ me”的时候构成的 个 人保证， ——更不必说我们所拥有的浓浓地情感体验里的潜意识记忆(subconscious memories)，当在婴儿期，因为我们学会说“ I”（我）而发现我们自己。我不知道弗洛伊德是否熟悉奥特加·伊·加塞特所说的，创造一个概念就要离开背后的现实，但他必然是意识到了这句话的真理性，并且尽可能的避免这个危险。在创造“ Ich”这个术语时，他把它联系于现实，通过使用这个术语，使得它几乎不可能离开背后的现实。读或者说“我”迫使人向内看待自己。与之形成对比的是，“ ego”使用了轮廓清晰的机制，比如转移和投射，在与“ id”的对立中达成了它的用途， 这是可以通过被外部观察，通过观察其他人可被研究的。 伴随着这个不恰当的以及——就我们的情绪反应而言，它联系于——令人误解的翻译，一个内省心理学被制作为可被从外部观察的行为学科。
[贝尔海姆： 1983， 53-54 页]
A close study of Winnicott's use of the word “ego” reveals it to be a specific function of the self. The “Me” is a term Winnicott came to use precisely for the same reason as Freud used “das Ich”—that is, to accentuate the subjective and internal experience. In fact, the whole of Winnicott's work can be seen to be dedicated to the evocation of subjectivity.
细究温尼科特对“ ego”这个词的使用揭示出它成为了 self的一种特殊功能。温尼科特对“ Me”这个术语开始精确使用是与弗洛伊德使用“ das Ich”是原因相同——也就是，强调了主体和内部经验。实际上，温尼科特的整部著作都可被视作献身于对主体性的召唤。
References 参考文献
1945 Primitive emotional development. In: 1958a. 1945d
1949 Birth memories, birth trauma, and anxiety. In: 1958a. 1958f
1950 Aggression in relation to emotional development. In: 1958a. 1958b
1952 Anxiety associated with insecurity. In: 1958a. 1958d
1954 The depressive position in normal development. In: 1958a. 1955c
1956 Primary maternal preoccupation. In: 1958a. 1958n
1956 Psychoanalysis and the sense of guilt. In: 1965b. 1958o
1960 Ego distortion in terms of true and false self. In: 1965b. 1965m
1962 Ego integration in child development. In: 1965b. 1965n
1962 Morals and education. In: 1965b. 1963d
1964 The concept of the false self. In: 1986b. 1986e
1965 New light on children's thinking. In: 1989a. 1989s
1971 Basis for self in body. In: 1989a. 1971d
1971 Playing: creative activity and the search for self. In: 1971a. 1971r
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