内蒙古心理网-内蒙古心理学门户网站最近发表了一篇名为《一、根基信赖对根基不信赖》的关于心理学的文章，感觉很有用处，把错别字改掉了，看完如果觉得对于心理学学习有用请记得收藏。
www.nmgpsy.com内蒙古心理网一、对基本不信任BASIC TRUST V.BASIC MISTRUST
The first demonstration of social trust in the baby is the ease ofhis feeding,the depth of his sleep,the relaxation of his Bowels.The experience of a mutual regulation of his increasinglyreceptive capacities with the maternal techniques of provisiongradually helps him to balance the discomfort caused by theimmaturity of homeostasis with which he was born.In hisgradually increasing waking hours he finds that more and moreadventures of the senses arouse a feeling of familiarity,ofhaving coincided with a feeling of inner goodness.Forms ofcomfort,and people associated with them,become as familiaras the gnawing discomfort of the bowels.The infant's first socialachievement,then,is his willingness to let the mother out ofsight without undue anxiety or rage,because she has becomean inner certainty as well as an outer predictability.Suchconsistency,continuity,and sameness of experience provide arudimentary sense of ego identity which depends,I think,onthe recognition that there is an inner population of rememberedand anticipated sensations and images which are firmly COrrelatedwith the outer population of familiar and predictablethings and people.
社会信任在身上的首次显现体现在他是否容易被喂养、是否容易入睡和肠道是否容易放松。他们关于与日俱增的接受能力和养育技巧相互调节的经历，帮助他们平衡体内不成熟造成的不适。在逐渐增加的清醒时刻，他们发现越来越多的冒险唤醒了一种熟悉感，与内心的善良感一致。舒适的形式，对婴儿来说如同肠道的不适一般熟悉。接着，婴儿的首次社会成就，便是他自愿让母亲远离视线，不会带着过度的或者愤怒，因为母亲已经变成一种内心确证的存在和外在可预见性的存在。这种具有连贯性、持续性以及一致性的经验提供了一种基本的同一性，我认为这种观念基于某种认可，是中以及期望的感觉和图像的内在总体，同熟悉以及可预见的人与事物的外在总体有稳固的联系。
What we here call trust coincides with what Therese Benedekhas called confidence.If I prefer the word 'trust',it is becausethere is more naivete and more mutuality in it: an infant can besaid to be trusting where it would go too far to say that he hasconfidence.The general state of trust,furthermore,implies notonly that one has learned to rely on the sameness and continuityof the outer providers,but also that one may trust oneself and thecapacity of one's own organs to cope with urges;and that one isable to consider oneself trustworthy enough so that the providerswill not need to be on guard lest they be nipped.
我在此所说的信任同特雷泽·贝内德克所说的信心是一致的。我倾向于用“信任”这个词，是因为这个单词暗含一种“天真”和“相关性”，我们可以说一个婴儿信任他人，而说他有信心就有些过头了。此外，信任的整体状态，不仅意味着一个人可以学习依靠外界养育者的同一性和持续性，也意味着他可以相信自己以及他自身的内脏器官在处理迫切需求方面的能力，他足够信任他人，不需要提防养育者偷偷溜走。
The constant tasting and testing of the relationship betweeninside and outside meets its crucial test during the rages of thebiting stage,when the teeth cause pain from within and whenouter friends either prove of no avail or withdraw from the onlyaction which promises relief: biting.Not that teething itselfseems to cause all the dire consequences sometimes ascribed toit.As outlined earlier,the infant now is driven to
In psychopathology the absence of basic trust can best bestudied in infantile schizophrenia,while lifelong underlyingweakness of such trust is apparent in adult personalities in whomwithdrawal into schizoid and depressive states is habitual.There-establishment of a state of trust has been found to be thebasic requirement for therapy in these cases.For no matter whatconditions may have caused a psychotic break,the bizarrenessand withdrawal in the behaviour of many very sick individualshides an attempt to recover social mutuality by a t~sting of theborderlines between senses and physical re(lJity,between wordsand social meanings.
我们可以在婴儿的精神分裂症中看到基本信任的缺失。这种信任的缺失会表现在成年人的个性中，他们会“缩进”精神分裂中，进入状态。重获信任感成为治疗这些病人的关键。许多病人的古怪或退行性行为之中都隐含了他们试图通过检验与物理现实、语言与其社会含义之间的界限，来修复其社会关系。
Psychoanalysis assumes the early process of differentiationbetween inside and outside to be the origin of projection andintrojection which remain some of our deepes~ and mostdangerous defence mechanisms.In introjection we feel and actas if an outer goodness had become an inner certainty.Inprojection,we experience an inner harm as an outer one: weendow significant people with the evil which actually is in us.These two mechanisms,then,projection and introjection,areassumed to be modelled after whatever goes on in infants whenthey would like to externalize pain and internalize pleasure,anintent which must yield to the testimony of the maturing sensesand ultimately of reason.These mechanisms are,more or lessnormally,reinstated in acute crises of love,trust,and faith inadulthood and can characterize irrational attitudes towardsadversaries and enemies in masses of
The firm establishment of enduring patterns for the solutionof the nuclear conflict of basic trust versus basic mistrust in mere existence is the first task of the ego,and thus first of all atask for maternal care.But let it be said here that the amount oftrust derived from earliest infantile experience does not seem todepend on absolute quantities of food or demonstrations oflove,but rather on the quality of the maternal relationship.Motherscreate a sense of trust in their children by that kind of administrationwhich in its qual~ty combines sensitive care of the baby'sindividual needs and a firm sense of personal trustworthinesswithin the trusted framework of their culture's life style.Thisforms the basis in the child for a sense of identity which willlater combine a sense of being 'all right',of being oneself,andof becoming what other people trust one will become.Thereare,therefore (within certain limits previously defined as the'musts' of child care),few frustrations in either this or the followingstages which the growing child cannot endure if the frustrationleads to the ever renewed experience of greater samenessand stronger continuity of development,towards a final integrationof the individual life-cycle with some meaningful widerbelongingness.Parents must not only have certain ways ofguiding by prohibition and permission;they must also be ableto represent to the child a deep,an almost somatic convictionthat there is a meaning to what they are doing.Ultimately,children become neurotic not from frustrations,but from thelack or loss of societal meaning in these frustrations.
确立解决基本存在中基本信任与之间的核心冲突的持久模式是自我的首要任务，也是所有母性关怀的首要任务。然而，源自婴儿早期经验的信任并不取决于食物的绝对数量或者爱的表露程度，而是取决于与母亲关系的品质。母亲通过某种方式在孩子心中留下了信任的观念。这种方式把对婴儿需要的敏锐关注和个人信任感与其所处文化的信任结构结合起来。它构成了身份感的基础，这种身份感在稍后会同做“正确的”事情、做自己以及“成为他人相信其会成为的人”的想法结合在一起。因此，如果某种挫折导致个体产生了强烈的一致性和连续性体验，给个体带来了归属感，促进了个人生命周期的最终整合，那么无论在当前阶段，还是在接下来的阶段，个体都很少会遇到不能承受的挫折。父母不能只通过禁止和允许来指引孩子，还要向孩子们指出他们所做之事的意义。内蒙古心理咨询理论技术儿童会变得神经质并不是由挫折引起的，而是由这些挫折缺乏社会意义引起的。
The firm establishment of enduring patterns for the solutionof the nuclear conflict of basic trust versus basic mistrust in mere existence is the first task of the ego,and thus first of all atask for maternal care.But let it be said here that the amount oftrust derived from earliest infantile experience does not seem todepend on absolute quantities of food or demonstrations oflove,but rather on the quality of the maternal relationship.Motherscreate a sense of trust in their children by that kind of administrationwhich in its qual~ty combines sensitive care of the baby'sindividual needs and a firm sense of personal trustworthinesswithin the trusted framework of their culture's life style.Thisforms the basis in the child for a sense of identity which willlater combine a sense of being 'all right',of being oneself,andof becoming what other people trust one will become.Thereare,therefore (within certain limits previously defined as the'musts' of child care),few frustrations in either this or the followingstages which the growing child cannot endure if the frustrationleads to the ever renewed experience of greater samenessand stronger continuity of development,towards a final integrationof the individual life-cycle with some meaningful widerbelongingness.Parents must not only have certain ways ofguiding by prohibition and permission;they must also be ableto represent to the child a deep,an almost somatic convictionthat there is a meaning to what they are doing.Ultimately,children become neurotic not from frustrations,but from thelack or loss of societal meaning in these frustrations.
But,even under the most favourable circumstances,thisstage seems to introduce into psychic life (and become prototypicalfor) a sense of inner division and universal nostalgia fora paradise forfeited.It is against this powerful combination of asense of having been deprived,of having been divided,and ofhaving been abandoned that basic trust must maintain itselfthroughout life.
但是就算在最顺利的环境下，这一阶段看上去也将内在划分的感觉和对失去的天堂的思念引入了精神生活。在与一种综合的被剥夺、被分割、被抛弃的感觉的对抗中，基本信任得到了维系。
Each successive stage and crisis has a special relation to oneof the basic elements of society,and this for the simple reasonthat the human life-cycle and man's institutions have evolvedtogether.In this chapter we can do little more than mention,after the description of each stage,what basic element of socialorganization is related to it.This relation is two-fold: manbrings to these institutions the remnants of his infantile mentalityand his youthful fervour,and he receives from them - as long as they manage to maintain their actuality - a reinforcement ofhis infantile gains.
每一个阶段的危机与社会的基本因素之间都存在特殊的联系，这是因为人类的生命周期以及社会组织是共同发展的。在这一章里，我们将在对每一阶段的描述中提到与之相关的社会组织的基本要素。个体把朝气和活力带到社会组织中，同时他们的朝气与活力也在社会组织中得到强化。
The parental faith which supports the trust emerging in thenewborn has throughout history sought its institutional safeguard(and,on occasion,found its greatest enemy) in organizedreligion.Trust born of care is,in fact,the touchstone of theactuality of a given religion.All religions have in common theperiodical childlike surrender to a Provider or providers whodispense earthly fortune as well as spiritual health;somedemonstration of man's smallness by way of reduced posture andhumble gesture;the admission in prayer and song of misdeeds,of misthoughts,and of evil intentions;fervent appeal for innerunification by divine guidance;and finally,the insight thatindividual trust must become a common faith,individual mistrusta commonly formulated evil,while the individual'srestoration must become part of the ritual practice of many,andmust become a sign of trustworthiness in the community..Wehave illustrated how tribes dealing with one segment of naturedevelop a collective magic which seems to treat the SupernaturalProviders of food and fortune as if they were angry and must beappeased by prayer and self-torture.Primitive religions,themost primitive layer in all religions,and the religious layer ineach individual,abound with efforts at atonement which try tomake up for vague deeds against a maternal matrix and try to'restore faith in the goodness of one's strivings and in the kindnessof the powers of the universe.
支撑着新生儿的信任的父母信仰，自古以来一直在寻找它在系统化的中的安全保障（以及最大的敌人）。自关怀中产生的信任，事实上是检验特定宗教的现实标准。所有宗教通常都会定期如孩童般地听从布道者们的摆布，由他们施与世人财富以及精神上的健康。祈祷者会通过做出谦恭的姿态来展现人类的渺小，坦白罪行、错误想法以及邪恶意图，在神圣的指引下祈求内在统一。最终，我们了解到，个人的信任必须变为一种普遍信仰，内蒙古心理学专业网站个人的不信任通常会成为邪恶，个人的修复必须变成许多仪式性活动的一部分，也必须成为集体中信任的标记。[1]我曾阐述过印第安部落是如何发展出一种集体魔法来应对自然的，就好像超自然的食物和财富提供者发怒了，必须通过祈祷和苦行才能平息这种愤怒一样。原始宗教——所有宗教最基本的层面，也是每一个体的宗教层面——在为补偿对抗母体的行为以及从个人努力和宇宙力量中获得信任方面，做出了各种努力。
Each society and each age must find the institutionalized formof reverence which derives vitality from its world-image -from predestination to indeterminacy.The clinician can onlyobserve that many are proud to be without religion whosechildren cannot afford their being without it.On the other hand,there are many who seem to derive a vital faith from socialaction or scientific pursuit.And again,there are many whoprofess faith,yet in practice breathe mistrust both of life andman.
每一个社会以及每一个时代都必须找到敬畏——从世界图像中获得活力——的制度化模式。临床医生只能观察到许多人为没有宗教信仰而骄傲，而他们的孩子则离开它就活不了。从另一方面来说，有许多人看上去从社会活动或者科学追求中得到了重要的信仰。此外，也有很多人自称有信仰，实际上却对生活和人类充满了不信任。
This is the communal and psychosocial side of religion.Its often paradoxicalrelation to the spirituality of the individual is a matter not to betreated briefly and in passing (see Young Man Luther).www.nmgpsy.com内蒙古心理网以上是《一、根基信赖对根基不信赖》的详细内容，涉及到信任、社会、基本、他们、以及、婴儿、阶段、这种等方面，希望对网友学习心理学有用。
