心理治疗与人生哲学 80

VI
Psychotherapy and a Philosophy of Life
心理治疗与人生哲学 80

Carl Jung
卡爾 榮格

180
As the most complex of psychic structures, a man’s philosophy of life forms the counterpole to the physiologically conditioned psyche, and, as the highest psychic dominant, it ultimately determines the latter’s fate. It guides the life of the therapist
and shapes the spirit of his therapy. Since it is an essentially subjective system despite the most rigorous objectivity, it may and very likely will be shattered time after time on colliding with the truth of the patient, but it rises again, rejuvenated by the experience. Conviction easily turns into self-defence and is seduced into rigidity, and this is inimical to life. The test of a firm conviction is its elasticity and flexibility; like every other exalted truth it thrives best on the admission of its errors.

作为心灵结构的最大情结，一个人的人生哲学，跟受到生理制约的心灵，形成相反的极地。作为最高的心灵支配者，它最后决定后者的命运。它引导心理治疗师的人生，并且塑造他的治疗的精神。因为它基本上是主观的系统，尽管它具有最精确的客观性，它可能，很有可能一再地被粉碎，当它与病人的真理相冲突时。但是它会屡败屡战，根据经验捲土重来。而信仰则是容易变成防卫立量，然后沦为僵化教条，这对生命力有害。对于一个坚定信仰的考验，在于它是否具有弹性及变通。就像每一个其它崇高的真理，越是肯承认自己有犯错的可能，越是发展得蓬勃。

181
I can hardly draw a veil over the fact that we psychotherapists ought really to be philosophers or philosophic doctors or rather that we already are so, though we are unwilling to admit it because of the glaring contrast between our work and what passes for philosophy in the universities. We could also call it religion in statu nascendi, for in the vast confusion that reigns at the roots of life there is no line of division between philosophy and religion.

我几乎无法遮蔽这个事实，我们心理治疗师真的是位哲学家或是哲学博士，说得更精确些，我们已经是这样，虽然我们不愿意承认，我们的工作跟大学里被认为的哲学，有天渊之别。我们也称我们的工作为原初的宗教。因为在统辖生命根源的广大混乱地区，并没有哲学与宗教的分界线。

statu nascendi,–status of birth 出生状态

181b
Nor does the unrelieved strain of the psychotherapeutic situation, with its host of impressions and emotional disturbances, leave us much leisure for the systematization
of thought. Thus we have no clear exposition of guiding principles drawn from life to offer either to the philosophers or to the theologians.

心理治疗情境的紧张急迫，再加上它众多的印象与情感的困扰，也使我们没有空闲从事系统化的思想。因为我们没有明显的描述从人生所获得的引导的方针，提供给哲学家，或是神学家。

182
Our patients suffer from bondage to a neurosis, they are prisoners of the unconscious, and if we attempt to penetrate with understanding into that realm of unconscious forces, we have to defend ourselves against the same influences to which our patients have succumbed. Like doctors who treat epidemic diseases, we expose ourselves to powers that threaten our conscious equilibrium, and we have to take every possible precaution if we want to rescue not only our own humanity but that of the patient from the clutches of the unconscious. Wise self limitation is not the same thing as text-book philosophy, nor is an ejaculatory prayer in a moment of mortal danger a
theological treatise. Both are the outcome of a religious and philosophical attitude that is appropriate to the stark dynamism of life.

我们的病人遭受神经症的桎梏之苦，他们是无意识的囚犯。假如我们企图以理解进入无意识力量的领域，我们必须防卫自己，对抗跟病人所承受的相同的影响。就像治疗瘟疫疾病的医生，我们暴露自己在威胁我们意识平衡的力量。我们必须採取尽可能地预先防范，假如我们想要我们自己的人性，以及病人的人性，免于被无意识所拘获。明智的自我设限，并不相等于就是哲学教科书，正如人类濒临危险时刻的惊叫的祈祷，并不等于就是神学的论文。两者都是宗教与哲学态度的结果，这种态度对于生命完全的动力是适当的。

Wise self limitation is not the same thing as text-book philosophy, nor is an ejaculatory prayer in a moment of mortal danger a theological treatise.
= Wise self limitation is not the same thing as text-book philosophy, and an ejaculatory prayer in a moment of mortal danger is not a theological treatise either.

明智的自我设限，并不相等于就是哲学教科书，正如人类濒临危险时刻的惊叫的祈祷，并不等于就是神学的论文。

183
The highest dominant always has a religious or a philosophical character, It is by nature extremely primitive, and consequently we find it in full development among primitive peoples. Any difficulty, danger, or critical phase of life immediately calls forth this dominant. It is the most natural reaction to all highly charged emotional situations. But often it remains as obscure as the semiconscious emotional situation which evoked it. Hence it is quite natural that the emotional disturbances of the patient should activate the corresponding religious or philosophical factors in the therapist.

最高的支配力量总是具有宗教或是哲学的特性。它在本质上是非常原始的，结果我们发现它在原始民族当中充分地發展。生命的任何的困难，危险，或关键时刻，立刻会召唤这个支配的力量。这是对于高度负荷的情感的情境，最自然的反应。但是，它始终是模糊的，跟召唤它的半意识状态的情感的困扰。因此，相当自然的是：病人的情感上的困扰，应该在心理治疗师身上，激发相对应的宗教或是哲学的因素。

183b
Often he is most reluctant to make himself conscious of these primitive contents, and he quite understandably prefers to turn for help to a religion or philosophy which has reached his consciousness from outside. This course does not strike me as being illegitimate in so far as it gives the patient a chance to take his place within the structure of some protective institution existing in the outside world. Such a solution is entirely natural, since there have always and everywhere been totem clans, cults, and creeds whose purpose it is to give an ordered form to the chaotic world of the instincts.

往往他很不愿意使他自己意识到这些原始内容。相当理解地，他喜欢求助于从外在抵达他的意识的宗教或是哲学。这个过程给我的印象，并没有什么不适当。因为它给予病人一个机会，在外在世界现有的某些的保护性的机构结构里面，找到安身之地。这样一个解决方法完全是自然的，因为图腾的部落，教派与迷信总是存在，也处处存在。它们的目的是要给予本能的混沌世界一个有条理的形式。

l84
The situation becomes difficult, however, when the patient’s nature resists a collective solution. The question then arises whether the therapist is prepared to risk having his convictions dashed and shattered against the truth of the patient.

可是，情况会变得困难，当病人的天性抗拒用集体方式来解决。因此会产生这个问题：，面对病人的真理时，心理治疗师准备冒的危险是，自己的信念会被动摇或是破灭。

If he wants to go on treating the patient he must abandon all preconceived notions and, for better or worse, go with him in search of the religious and philosophical ideas that best correspond to the patient’s emotional states. These ideas present themselves in archetypal form, freshly sprung from the maternal soil whence all religious and philosophical systems originally came. But if the therapist is not prepared to have his convictions called in question for the sake of the patient, then there is some reason for doubting the stability of his basic attitude.

假如他想要继续治疗病人，他必须要放弃预先存有的观念。然后无论结果好坏，跟着病人去从事宗教与哲学的观念的追寻。这些观念最能够符合病人的情感的状态。这些观念以原型的方式，呈现它们自己，因为它们新鲜生猛地来自大地之母。所有的宗教与哲学系统原先都起源于那里。但是假如心理治疗师并没有准备要让他的信念，因为病人的缘故而受到置疑，那么我们就有理由怀疑他的基本态度是否稳定。

Perhaps he cannot give way on grounds of self-defence, which threatens him with rigidity. The margin of psychological elasticity varies both individually and collectively, and often it is so narrow that a certain degree of rigidity really does represent the maximum achievement. Ultra posse nemo obligatur.

或许，他因为基于自卫的立场，不能屈服，因为这会严重地威胁到他。心理的弹性的边缘，会因为个人与集体而有差异。往往这个边缘是过于狭窄，某种程度的严格限制，就代表最大量的成就。如同拉丁谚语所说：「没有人被迫超越他做不到的事情。」

注释：
Ultra posse nemo obligatur is a Latin legal term, meaning, “No one is obligated beyond what he is able to do.”
Ultra posse nemo obligatur 是一句拉丁术语，意思是：「没有人被迫超越他做不到的事情。」

雄伯译
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