英文原文
In Eric Berne’s writings there are two different explanations of psychological functioning: the ego, composed of separate states, with intrapsychic dynamics among the states; and ego state terminology applied to descriptive behavioral roles. Subsequently, throughout the transactional analysis literature, two views of transference and transactions exist that, when applied clinically, are at variance with each other. One purpose of this article is to draw a distinction between Berne’s two theories of ego states and to describe how each theoretical perspective creates a significantly different concept of transactions and transference. The practice of transactional analysis in psychotherapy is markedly different with each of these two theories. A second purpose is to demonstrate that consistent use of Berne’s developmental, relational, and intrapsychic theory of ego states in understanding the internal dynamics of transactions can lead to a sensitive and effective response to transactions and transference and to a comprehensive and integrative psychotherapy. Berne’s original definitions of ego states provide the conceptual basis for an integrating psychotherapy that distinguishes nontransference transactions (neopsychic ego in origin) from possible transferential transactions. It is my understanding that transferential transactions are externalized expressions of internal ego conflicts between exteropsychic and archaeopsychic ego states. Berne’s original conceptualization of ego states appears to this writer to be a logical and creative extension of psychoanalytic structural theory. He expanded on Federn’s concept of ego and elaborated the concept of the archaeopsychic and exteropsychic states of the ego. In so doing Berne paved the way for an explanation of intrapsychic conflict that is relational and developmental rather than relying on Freud’s drive model of intrapsychic instinctual-societal conflicts. Berne eliminated the theoretical concepts of id and superego by postulating that these psychological dynamics are functions of an ego composed of three states of psychic organization: fixations from childhood, introjections of elements of the personality of others, and an integrating state in full contact with what is currently occurring internally and externally. He hypothesized that “an ego state is the phenomenological and behavioral manifestation of the activity of a certain psychic organ, or organizer.” Based on the references and footnotes found in Transactional Analysis in Psychotherapy, one would deduce that Berne was building theoretically on the writings of psychoanalytic authors Breuer and Freud, Fairbairn, Federn, Freud, Klein, and Weiss and the child developmentalists Piaget and Erikson. Berne thought of ego function as, in part, composed of archaeopsychic states: “the ego state of the actual child” which “has organization, unified will, logic and, certainly, negation.” These archaic ego states consist of fixations of earlier developmental stages. They are the entire personality of a person as he or she was in a previous developmental period of time. The archaic ego fixations occurred when critical childhood needs for contact were not met, and the child’s use of defenses against the discomfort of the unmet needs became habitual. These fixations became egotized or, in other words, formed separate ego units or states. The archaic or Child ego states are maintained in later life through the current use of defense mechanisms. In Berne’s words, “The Child ego state is a set of feelings, attitudes, and behavior patterns which are relics of the individual’s own childhood.” When functioning in the Child or archaic ego states the person perceives the internal needs and sensations and the external world as he did in a previous developmental age. Although the person may appear to be relating to current reality, he may actually be experiencing what is happening with the perceptual, emotional, intellectual, and social capacities of the child at the time of repression and fixation. It is this theoretical notion of the continuing fixation of Child ego states and the manifestation of a fixated Child ego that serves as one of the cornerstones for a transactional investigation of transferences. Building on his own clinical observations, Berne extended Federn’s and Weiss’s concept of the “psychic presence” of parental figures that influence an individual’s current behavior. He postulated the existence of exteropsychic ego states. The exteropsyche or Parent ego states are the manifestations of introjections of the personality of actual people as perceived by the child at the time of introjection. Since the child’s perceptions of the caretaker’s reactions, emotions, and thought processes will differ at various stages of development, so also will the actual content and intrapsychic function of the Parent ego state vary in relation to the developmental age when the introjection occurred. Introjection is a defense mechanism (involving disavowal, denial, and repression) frequently used when there is a lack of full psychological contact between a child and the adults responsible for his or her psychological needs. The significant other is made part of the self (ego), and the conflict resulting from the lack of need fulfillment is internalized so the conflict can seemingly be managed more easily. Introjected elements of another’s personality may become egotized and theoretically form an exteropsychic ego state. Berne’s theoretical premise of the existence of exteropsychic ego states is a second cornerstone in an intrapsychic and integrative understanding of transactions and transference. Berne contrasted the exteropsychic and archaeopsychic ego states with a neopsychic ego state (Adult) that accounts for and integrates: (1) what is occurring moment-by-moment internally and externally, (2) past experiences and their resulting effects, and (3) the psychological influences and identifications with significant people in one’s life. This Adult ego state consists of current, age-related motor behavior; emotional, cognitive, and moral development; the ability to be creative; and the capacity for full contactful engagement in meaningful relationships. This neopsychic state of the ego functions without intrapsychic control by an introjected or archaic ego.
中文翻译
在埃里克·伯恩的著作中，对心理功能有两种不同的解释：一种是由不同状态组成的自我，各状态之间存在内心动态；另一种是将自我状态术语应用于描述性行为角色。随后，在整个沟通分析文献中，存在着两种对移情和沟通的看法，当应用于临床时，它们彼此不一致。本文的一个目的是区分伯恩的两种自我状态理论，并描述每种理论视角如何创造出显著不同的沟通和移情概念。在心理治疗中，沟通分析的实践在这两种理论下明显不同。第二个目的是证明，在理解沟通的内部动态时，一致地使用伯恩的发展性、关系性和内心性的自我状态理论，可以导致对沟通和移情的敏感而有效的反应，并实现全面和整合的心理治疗。伯恩对自我状态的最初定义为整合心理治疗提供了概念基础，这种治疗区分了非移情沟通（源于新心理自我）和可能的移情沟通。我的理解是，移情沟通是外部心理自我状态和考古心理自我状态之间内部自我冲突的外化表达。伯恩对自我状态的最初概念化在本文作者看来是对精神分析结构理论的逻辑性和创造性延伸。他扩展了费登的自我概念，并详细阐述了自我的考古心理状态和外部心理状态。通过这样做，伯恩为解释内心冲突铺平了道路，这种解释是关系性和发展性的，而不是依赖于弗洛伊德的内心本能-社会冲突驱动模型。伯恩通过假设这些心理动态是由三种心理组织状态的自我功能组成的，从而消除了本我和超我的理论概念：童年时期的固着、他人人格元素的内射，以及与当前内外发生的事件完全接触的整合状态。他假设“自我状态是某个心理器官或组织者活动的现象学和行为表现。”根据《心理治疗中的沟通分析》中的参考文献和脚注，可以推断伯恩在理论上建立在精神分析作者布洛伊尔和弗洛伊德、费尔贝恩、费登、弗洛伊德、克莱因和魏斯以及儿童发展学家皮亚杰和埃里克森的著作之上。伯恩认为自我功能部分由考古心理状态组成：“实际儿童的自我状态”，它“具有组织性、统一的意志、逻辑性，当然还有否定性。”这些古老的自我状态由早期发展阶段的固着组成。它们是一个人在先前发展时期的整个人格。古老的自我固着发生在关键的童年接触需求未得到满足时，儿童对未满足需求不适的防御使用变得习惯化。这些固着变得自我化，换句话说，形成了独立的自我单元或状态。古老或儿童自我状态通过当前防御机制的使用在以后的生活中得以维持。用伯恩的话说，“儿童自我状态是一组感觉、态度和行为模式，是个体自己童年的遗迹。”当在儿童或古老自我状态中运作时，个人感知内部需求和感觉以及外部世界的方式与他在先前发展年龄时相同。尽管这个人可能看起来与当前现实相关，但他实际上可能正在以压抑和固着时儿童的感知、情感、智力和社会能力来体验正在发生的事情。正是这种儿童自我状态持续固着的理论概念和固着儿童自我的表现，成为沟通调查移情的基石之一。基于他自己的临床观察，伯恩扩展了费登和魏斯关于影响个人当前行为的父母形象“心理存在”的概念。他假设了外部心理自我状态的存在。外部心理或父母自我状态是儿童在内射时感知到的实际人物人格内射的表现。由于儿童对照顾者反应、情感和思维过程的感知在不同发展阶段会有所不同，因此父母自我状态的实际内容和内心功能也会根据内射发生时的发育年龄而变化。内射是一种防御机制（涉及否认、否定和压抑），通常在儿童与负责其心理需求的成年人之间缺乏充分心理接触时使用。重要他人成为自我（自我）的一部分，由于需求未满足而产生的冲突被内化，以便冲突似乎更容易管理。他人人格的内射元素可能变得自我化，并在理论上形成外部心理自我状态。伯恩关于外部心理自我状态存在的理论前提是内心和整合理解沟通和移情的第二个基石。伯恩将外部心理和考古心理自我状态与新心理自我状态（成人）进行了对比，后者考虑并整合了：（1）内外每时每刻发生的事件，（2）过去的经历及其产生的影响，以及（3）生活中重要人物的心理影响和认同。这个成人自我状态包括当前与年龄相关的运动行为；情感、认知和道德发展；创造能力；以及充分接触参与有意义关系的能力。这种自我的新心理状态在没有内射或古老自我内心控制的情况下运作。
文章概要
本文探讨了埃里克·伯恩在沟通分析心理学中提出的两种自我状态理论：一种是基于发展性、关系性和内心性的理论，强调自我状态作为心理器官的表现，涉及童年固着、内射和整合状态；另一种是描述性行为角色理论。文章区分了这两种理论如何影响对沟通和移情的理解，并指出一致应用伯恩的原始理论可以促进敏感有效的心理治疗反应，实现全面整合的治疗。文章详细阐述了儿童自我状态作为童年遗迹、父母自我状态作为内射表现，以及成人自我状态作为整合当前经验和过去影响的能力。结合关键词“成人自我状态在古董收藏和修复中的作用”，本文内容可引申为：在古董收藏和修复活动中，成人自我状态能够以理性、创造性和接触性的方式处理历史文物，避免童年固着或内射父母状态的影响，从而实现有意义的保存和修复工作。
高德明老师的评价
用12岁初中生可以听懂的语音来重复翻译的内容：这篇文章就像在讲我们心里有三个小房间。一个房间装着小时候的感觉和做法，比如你小时候怕黑，现在可能还怕；另一个房间装着爸爸妈妈或其他大人的声音，告诉你该怎么做；还有一个房间是现在的你，能好好想事情、做决定，就像修一个旧玩具时，你会仔细看它哪里坏了，然后想办法修好，而不是乱发脾气或只听别人的话。文章说，如果我们多用现在这个房间，就能更好地和别人说话，也能更好地理解自己为什么有时候会像小时候那样反应。
TA沟通分析心理学理论评价：从沟通分析心理学理论来看，本文深刻阐述了伯恩的自我状态理论，特别是成人自我状态作为整合心理功能的核心。文章强调了成人自我状态在区分移情和非移情沟通中的关键作用，这体现了沟通分析理论对内心冲突和关系动态的精细分析。伯恩的原始理论将自我状态视为心理器官的表现，而非简单行为角色，这为理解人类行为的复杂性和发展性提供了坚实基础。文章通过对比两种理论，突出了成人自我状态在促进心理整合和治疗效果中的重要性，符合沟通分析理论追求自我觉察和关系改善的目标。
在实践上可以应用的领域和可以解决人们的十个问题：在实践上，本文内容可应用于心理咨询、教育辅导、职场沟通和个人成长等领域。结合关键词“成人自我状态在古董收藏和修复中的作用”，可以解决人们的以下十个问题：1. 在收藏古董时，如何避免因童年情感固着而过度依恋或排斥某些物品；2. 在修复文物时，如何运用理性思维（成人自我状态）来制定科学方案，而非受内射父母状态影响盲目遵循传统；3. 如何通过古董活动增强自我觉察，识别和处理内心冲突；4. 在团队合作修复项目中，如何促进成人自我状态之间的有效沟通，减少移情干扰；5. 如何利用古董收藏作为媒介，探索个人历史和发展性需求；6. 在面临收藏决策时，如何平衡情感（儿童自我状态）和理性（成人自我状态）；7. 如何通过修复过程培养耐心和创造力，强化成人自我状态的功能；8. 在古董交易中，如何避免受父母自我状态影响而做出不切实际的判断；9. 如何将古董收藏整合到生活中，促进整体心理和谐；10. 如何通过古董活动提升关系技能，改善人际互动。