Haenel T
Schweiz Arch Neurol Neurochir Psychiatr. 1983;133(2):295-310.
The superstitious person makes use of various projective mechanisms and establishes a connection between two events or between an object and an event which are not causally related. Superstition can be understood as a narcissistic attempt at compensation by persons lacking self-confidence, who feel themselves to be under an existential threat. Religious belief can be defined as a commitment to an ultimate meaning in life. Absolute faith requires hope, in fact genuine faith is unthinkable without hope. A prerequisite, an underlying emotional substrate, of the development of faith is trust, in the sense of basic trust. A characteristic of genuine religious belief is orthopraxy, the practical application of faith in this world. The integrity of religious belief is in itself vulnerable, since, unlike delusion, it can be modified. Delusion is a disturbance of thought content which is maintained with absolute conviction. The deluded person is not capable of doubting or correcting the false belief. Transition from faith to superstition and vice versa is often fluid. Superstition can be the starting point for delusional ideas. It must be distinguished from delusion and in most cases it is easy to do so. The superstitious person feels secure in his world, while the deluded person breaks out of this security and places himself outside the community, outside the society that supports him.
迷信的人会运用各种投射机制，在两个并无因果关系的事件之间，或在一个物体与一个事件之间建立联系。迷信可被理解为缺乏自信之人的一种自恋式补偿尝试，这些人感到自己受到生存威胁。宗教信仰可被定义为对生命终极意义的一种信奉。绝对的信仰需要希望，事实上，没有希望，真正的信仰是不可想象的。信仰发展的一个先决条件，一种潜在的情感基础，是信任，即基本信任的那种意义上的信任。真正宗教信仰的一个特征是正确行动，即在现世对信仰的实际应用。宗教信仰的完整性本身就很脆弱，因为与妄想不同，它是可以改变的。妄想是一种思维内容的紊乱，且被绝对坚信地维持着。妄想之人无法怀疑或纠正这种错误信念。从信仰到迷信，反之亦然，这种转变往往很不明显。迷信可能是妄想观念的起点。必须将其与妄想区分开来，而且在大多数情况下很容易做到。迷信的人在自己的世界里感到安全，而妄想的人则打破这种安全感，置身于群体之外，置身于支持他的社会之外。
