Shoham S G
J Genet Psychol. 1975 Mar;126(1st Half):119-44. doi: 10.1080/00221325.1975.10532325.
The two opposing vectors which are the core of our personality theory are "participation" and "separation." By participation we mean one's identification of his ego with a person(s), an object, or a symbolic construct outside himself, and his striving to lose his separate identity by fusion with this other object or symbol. Separation, of course, is the opposite vector. We use these opposing vectors of unification--fusion nad separation--isolation as the main axis of our theory in conjunction with three major developmental phages. The first is the process of birth. The second is the crystallization of an individual ego by the molding of the "ego boundary." The third phase of separation is a corollary of socialization when one reaches one's "ego identity" (12). The strain to overcome the separating and dividing pressures never leaves the human individual. The striving to partake in a pantheistic whole is ever present and it takes many forms; if one avenue towards its realization is blocked, it surges out from another channel. An illustrative case is the achievement motive which is a participation surrogate. Actual participation is unattainable by definition. The objective impossibility of participation is augmented by the countering separating vectors, both instinctual and interactive. At any given moment of our lives there would be a disjuncture, a gap between our desires for participation and our subjectively defined distance from our participatory aims. We have denoted this gap the Tantalus Ratio which is the relationship between the longed for participatory goal and the distance from it as perceived by ego. The Tantalus Ratio is dependent on, interalia, the strength of the participatory vectors, as determined by the age distances from the developmental stages of birth, ego boundary, and ego identity.
作为我们人格理论核心的两个相反向量是“参与”和“分离”。我们所说的参与是指一个人将自己的自我与他人、一个物体或自身之外的象征性结构视为一体,并通过与这个其他物体或象征融合来努力失去其独立身份。当然,分离是相反的向量。我们将统一的这些相反向量——融合与分离——孤立作为我们理论的主轴,并结合三个主要发展阶段。第一个是出生过程。第二个是通过塑造“自我边界”使个体自我得以形成。分离的第三个阶段是社会化的必然结果,此时一个人达到了“自我认同”(12)。克服分离和分裂压力的紧张感从未离开过人类个体。参与泛神论整体的努力一直存在,且有多种形式;如果实现它的一条途径受阻,它就会从另一条渠道涌现出来。一个说明性的例子是成就动机,它是参与的替代物。从定义上讲,实际参与是无法实现的。参与在客观上的不可能因本能和互动方面相反的分离向量而加剧。在我们生命中的任何时刻,我们对参与的渴望与我们主观定义的与参与目标的距离之间都会存在脱节、差距。我们将这个差距称为坦塔罗斯比率,它是渴望的参与目标与自我所感知的与之的距离之间的关系。坦塔罗斯比率尤其取决于参与向量的强度,这由与出生、自我边界和自我认同等发展阶段的年龄距离所决定。