Analytical Psychology 6

Analytical Psychology 6 分析心理学 Carl Jung 卡尔荣格 IV 第四章 THE PROBLEM OF THE ATTITUDE-TYPE 态度-类型的难题 62 I have long busied myself with this question and have finally, on the basis of numerous observations and experiences, come to 43 ON THE PSYCHOLOGY OF THE UNCONSCIOUS postulate two fundamental attitudes, namely introversion and extraversion. The first attitude is normally characterized by a hesitant, reflective, retiring nature that keeps itself to itself, shrinks from objects, is always slightly on the defensive and pre¬fers to hide behind mistrustful scrutiny. The second is normally characterized by an outgoing, candid, and accommodating nature that adapts easily to a given situation, quickly forms attachments, and, setting aside any possible misgivings, will often venture forth with careless confidence into unknown situations. In th,= first case obviously the subject, and in the second the object, is all-important. 我长久以来专注于探讨这个问题，最后，根据无数的观察与经验，逐渐提出两个基本的态度。也就是说，内向型与外向型。内向型态度的正常的特征是犹豫，反思，隐退的天性，它维持跟它自己的关系，从客体退缩，总是稍微处于防卫状态，并且比较喜欢隐藏在不信任的审查的背后。外向型态度的正常的特征是外向，坦率，与包容的天下，它很有适应特定的情况。很快地形成情感连系，将任何可能的疑虑放置一旁。他将经常冒险，带着粗心的信任，进入未知的情境。内向型态度显而易见是主体，而外向型态度则是客体才是最重要。 63 Naturally these remarks sketch the two types only in the roughest outlines.! As a matter of empirical fact the two atti¬tudes, to which I shall come back shortly, can seldom be ob¬served in their pure state. They are infinitely varied and com¬pensated, so that often the type is not at all easy to establish. The reason for variation-apart from individual fluctuations-is the predominance of one of the conscious functions, such as think¬ing or feeling, which then gives the basic attitude a special char¬acter. The numerous compensations of the basic type are gener¬ally due to experiences which teach a man, perhaps in a very painful way, that he cannot give free rein to his nature. In other cases, for instance with neurotics, one frequently does not know whether one is dealing with a conscious or an unconscious atti¬tude because, owing to the dissociation of the personality, some¬times one half of it and sometimes the other half occupies the foreground and confuses one's judgment. This is what makes it so excessively trying to live with neurotic persons. 当然，这些谈论描绘这两种类型，仅是粗略的轮廓。作为经验的事实，这两种态度类型，我不久之后将回头谈论它们。它们在它们的纯粹的状态，很少能够被观察。它们具有无穷的变化与补偿。所以，经常类型根本就不容易建立。变化的理由，除了个人的摇摆，那就是意识的功能的其中一种佔优势。譬如，思维或感觉。它会给予这个基本的态度一个特别的特性。这个基本类型的无数的补偿，通常是由于教导一个人的经验，或许是以非常令人痛苦的方式。他无法自由地控制他的天性。在其他的情况，譬如，对于一位神经症者，我们经常并不知道，我们是否处理一个意识或无意识的态度。因为由于人格的解离，有时是其中是一半，有时是另外一半，佔据前景，并且混淆我们的判断。这就是为什么它会如此令人煎熬，跟神经症者生活一块。 64 The actual existence of far-reaching type-differences, of which I have described eight groups2 in the above-mentioned book, has enabled me to conceive the two controversial theories of neurosis as manifestations of a type-antagonism. 深远的类型-差异的实际存在，我曾经描述有八种，在以上提到的书里。它们让我能够构想神经症的这两个具有争议的理论，作为是类型-敌意的展示。 65 This discovery brought with it the need to rise above the opposition and to create a theory which should do justice not ! A complete study of the type problem is to be found in my Psychological Types. 2 Naturally this does not include all the existing types. Further points of dif¬ference are age. sex, activity. emotionality, and level of development. My typ:>¬psychology is based on the four orienting functions of consciousness: thinking, feeling, sensation, and intuition. See ibid. (1923 edn., pp, 428ft.). 44 THE PROBLEM OF THE ATTITUDE-TYPE merely to one or the other side, but to both equally. For this purpose a critique of both the aforementioned theories is essen¬tial. Both are painfully inclined to reduce high-flown ideals, heroic attitudes, nobility of feeling, deep convictions, to some banal reality, if applied to such things as these. 这个发现随着它带来这个需要，提升到对立之上，并且创造一个理论，这个理论不但应该充分发挥其中的一边，而且同样充分发挥两边。为了这个目的，批判以上提到的两个理论是必要的。两个理论都令人痛苦地倾向于将崇高的理想，英雄式的态度，感觉到高贵，深深的信仰，化简成为某个陈腐的现实。假如它被运用到像这些事情。 On no account should they be so applied, for both theories are properly thera¬peutic instruments from the armoury of the doctor, whose knife must be sharp and pitiless for excising what is diseased and in¬jurious. This was what N ietzsche wanted with his destructive criticism of ideals, which he held to be morbid overgrowths in the soul of humanity (as indeed they sometimes are). In the hand of a good doctor, of one who really knows the human soul -who, to use Nietzsche's phrase, has a "finger for nuances"¬both theories, when applied to the really sick part of a soul, are wholesome caustics, of great help in dosages measured to the in¬dividual case, but harmful and dangerous in the hand that knows not how to measure and weigh. They are critical meth¬ods, having, like all criticism, the power to do good when there is something that must be destroyed, dissolved, or reduced, but capable only of harm when there is something to be built. 无论如何，它们不应该如此被运用，因为恰当而言，两个理论都是精神治疗的工具，作为医生的资源。医生的手术刀必须锐利而且无情，作为切割疾病与有害的东西。这是尼采想要的东西，用他毁灭地评判理想。他认为这些理想是病态的矮树丛，在人类的灵魂里（它们的确有时是这样）。在好的医生的手中，一位确实知道人类的灵魂的医生，使用尼采的术语来说，他具有灵巧的手指，对于两个理论的细微之处。当它们被运用到灵魂确实生病的部分，它们是有益健康的光炙剂。非常有帮助，假如用剂测量合乎个人的个案。但是会是有害与危险，假如它们被那些不晓得如何测量与衡量的手中。它们都是重要的方法，就像所有的批评一样，它们拥有行善的力量，当某件东西必须被毁灭，被瓦解，或被化简。但是它仅会造成伤害，当有某件东西应该被建造。 66 Both theories may therefore be allowed to pass with no ill consequences provided that, like medical poisons, they are en¬trusted to tl;1e sure hand of the physician, for it requires an un¬common knowledge of the human psyche to apply these caustics with advantage. One must be capable of distinguishing the pathological and the useless from what is valuable and worth preserving, and that is one of the most difficult things. Anyone who wishes to get a vivid impression of how irresponsibly a psy-chologizing doctor can falsify his subject through narrow, pseudo-scientific prejudice, should turn to the writings of Mabius on N ietzsche, or, better still, to the various "psychiatric" writings on the "case" of Christ. He will not hesitate to cry a "threefold lamentation" over the patient who meets with such "understanding. " 两种理论因此都可以被容许传递，而没有不好的结果。只要，像医学的毒药一样，它们被信任给医生的把握的手中。因为它要求一种不寻常的知识，对于人类的心灵，才能够有利益地运用这些光炙剂。我们必须能够区别病理与无用的东西，跟有价值与值得保存的东西的不同。那就是其中最困难的事情。对于心理学的医生有时多么不负责任地误诊他的主体，凭借狭窄，虚假的科学的偏见，任何希望获得生东印象的人，都应该转向马比斯的论尼采，或是，更好的是，转向各种的“精神分裂”的著作，探讨耶稣基督的“个案”。他将毫不犹豫地喊出“三重的哀伤”，对于遭遇如此“理解”的病人。 67 The two theories of neurosis are not universal theories: they are caustic remedies to be applied, as it were, locally. They are destructive and reductive. They say to everything, "You are nothing but. ... " 这两个神经症的理论并不是普世的理论。它们是具有光炙型的治疗，能够被运用，所谓局部地被运用。它们具有毁灭与化简性质。他对每件事情说：「你仅仅是、、、、」 They explain to the sufferer that his symp¬toms come from here and from there and are nothing but this or that. It would be unjust to assert that this reduction is wrong in 45 ON THE PSYCHOLOGY OF THE UNCONSCIOUS a given case; but, exalted to the status of a general explanation of the healthy psyche as well as the sick, a reductive theory by itself is impossible. 这对遭受痛苦者解释，他的症状来自这里与来自那里，仅仅是这个，或是那个。这将是不公正的，假如我们主张，这样的化简是错误的，在某一个特定的个案。但是被提升到健康心灵的一般的解释的地位，跟病人一样，一个化简的理论本身是不负责任的。 For the human psyche, be it sick or healthy, cannot be explained solely by reduction. Eros is certainly always and everywhere present, the urge to power certainly pervades the heights and depths of the psyche, but the psyche is not just the one or the other, nor for that matter both together. It is also what it has made and will make out of them. A man is only half understood when we know how everything in him came into being. If that were all, he could just as well have been dead years ago. 因为人类的心灵无法被解释，无论是生病或是健康，仅是凭借着化简。性爱确实总是无所不在，渴望权力确实弥漫心灵的高处与深处。但是心灵并不仅是这个或是那个。就那件事情而言，也不是两者一块。这也是它曾经以及将来要理解它们的东西。一个人仅是一半地被理解，当我们知道他身上的一切事情如何存在。假如那就是全部，他很有可能好几年前就哀莫大于心死。 As a living being he is not understood, for life does not have only a yesterday, nor is it explained by reducing today to yester¬day. Life has also a tomorrow, and today is understood only when we can add to our knowledge of what was yesterday the beginnings of tomorrow. This is true of all life's psychological expressions, even of pathological symptoms. The symptoms of a neurosis are not simply the effects of long-past causes, whether "infantile sexuality" or the infantile urge to power; they are also attempts at a new synthesis of life-unsuccessful attempts, let it be added in the same breath, yet attempts nevertheless, with a core of value and meaning. They are seeds that fail to sprout owing to the inclement conditions of inner and outer nature. 作为一位活生生的人，他并没有被理解。因为生命并没有仅是昨天。它也无法被解释，凭借化简今天到昨天。生命也有一个明天。今天被理解，仅是当我们能够增添我们的知识，对于昨天作为明天的开始。就所有的生命的心理的表达而言，这是真实的。甚至就病理的症状而言。神经症的症状并不仅是漫长过去的原因的结果，无论是“婴孩的性”，或是婴孩对于权力的渴望。它们也是企图要重新综合一生的没有成功的企图。让它同时被补充，它们仍然是企图，具有价值与意义的核心。它们没有冒出芽的种子，由于内部与外部的天下的严酷的条件。 雄伯译 32hsiung@pchome.com.tw http://springhero.wordpress.come