心理治療今日觀94

VIII
PSYCHOTHERAPY TODAY 1
心理治療今日觀94

Carl Jung
卡爾 榮格

212
It would be a rewarding task to examine in some detail the relationship between psychotherapy and the state of mind in Europe today. Yet probably no one would be blamed for shrinking from so bold a venture, for who could guarantee that the
picture he has formed of the present psychological and spiritual plight of Europe is true to reality? Are we, as contemporaries of and participants in these cataclysmic events, at all capable of cool judgment and of seeing clearly amid the indescribable
political and ideological chaos of present-day Europe?

假如我們能夠詳細檢視，心理治療與今天歐洲的精神狀態的關係，那將是一件很有價值的工作。可是，對於如此大膽的妄舉，假如人人望而卻步，也沒有什麼好責怪。因為有誰能夠保證：他對於歐洲當代心理及精神的困境，所構想的畫面是跟現實界相吻合？作為這些滔天钜變事件的當代人及參與者，我們真的能夠冷靜地持平而論？並且在目前歐洲無法描述的政治與意識形態的混亂當中，能清楚地洞見真相？，

212b
Or should we perhaps do better to narrow the field of psychotherapy and restrict our science to a modest specialists’ corner, remaining indifferent to the ruin of half the world? I fear that such a course, in spite of its commendable modesty, would ill accord with the nature of psychotherapy, which is after all the “treatment of the soul.”

或者，我們最好縮小心理治療的範圍，將我們這門科學限制在作為專家謙虛的角落，然後對於一大半世界的淪為廢墟，保持漠不關心？我恐怕這樣一種態度，儘管它的謙虛是值得讚賞，跟心理治療的特性卻是格格不入。畢竟，心理治療就是「靈魂的治療」？

212c
Indeed, the concept of psychotherapy, however one may choose to interpret it, carries with it very great pretensions: for the soul is the birth-place of all action and hence of everything that happens by the will of man. It would be difficult, if not impossible, to carve out an arbitrarily limited segment of the infinitely vast realm of the psyche and call that the secluded theatre of psychotherapy.

的確，心理治療的觀念，無論我們選擇用什麼方式解釋它，它總是帶著強烈的偽裝：因為靈魂是一切行動的出生地，因此也是憑藉人類意志而發生的一切事情的出生地。要將心靈無限廣大的領域，執行任意的限制的區隔，然後稱呼那個區隔，就是心理治療的獨立劇場，這種做法即使並非不可能，也是困難重重。

212d
Medicine, it is true, has found itself obliged to mark off a specific field, that of the neuroses and psychoses, and this is both convenient and feasible for the practical purpose of treatment. But the artificial restriction must be broken down immediately psychotherapy understands its problems not simply as those of a technique but as those of a science. Science qua science has no boundaries, and there is no speciality whatever that can boast of complete self sufficiency.

的確，醫學發現自己不得不標示分開一個明確的領域，神經症與精神變態症的領域。作為治療的實用目的，這是既方便又可行。但是人為的限制必須立刻被打破，因為心理治療瞭解它的難題，不僅作為技術的難題，而且作為科學的難題。作為科學的本體是沒有界限的，根本就沒有什們專門的領域，能夠自炫完整地自給自足。

Mark off—標示分開separatesomething

212e
Any speciality is bound to spill over its borders and to encroach on adjoining territory if it is to lay serious claim to the status of a science. Even so highly specialized a technique as Freudian psychoanalysis was unable, at the very outset, to avoid
poaching on other, and sometimes exceedingly remote, scientific preserves. It is, in fact, impossible to treat the psyche, and human personality in general, sectionally. In all psychic disturbances it is becoming clear perhaps even more so than in the
case of physical illnesses that the psyche is a whole in which everything hangs together.

任何的專業一定會溢出它自己的邊界，並且侵犯到鄰近的領土，假如它想要認真地宣稱，它具有科學的地位。剛開始時，即使像佛洛伊德的精神分析學如此專業的一門技術，它也無法避免會侵犯其他科學的保留區，有時，那些保留區異常遙遠。事實上，我們不可能用區隔的方式，對待心靈及一般性的人類的人格。在所有的心靈的疾病裏，這件事變得很清楚，甚至比生理上的疾病的案例更加清楚。心靈是一個整體，每一樣東西都在心靈裏依附在一起。

212f
When the patient comes to us with a neurosis, he does not bring a part but the whole of his psyche and with it the fragment of world on which that psyche depends, and without which it can never be properly understood. Psychotherapy is therefore less able than any other specialized department of science to take refuge in the sanctuary
of a speciality which has no further connection with the world at large. Try as we may to concentrate on the most personal of personal problems, our therapy nevertheless stands or falls with the question: What sort of world does our patient come from and to what sort of world has he to adapt himself?

當病人帶著神經症來跟我們求診，他不是帶來一部份，而是帶來他整個心靈。隨著這整個心靈，是那個心靈依靠的世界的碎片。假如沒有那個世界，心靈永遠無法適當地被瞭解。因此，比起其他專業的科學科系，心理分析比較不能夠躲避到專業的庇護所。這種專業跟一般的世界，沒有更進一步的關聯。無論我們如何設法，專注於個人難題中最隱私的部分，可是我們的治療會隨著這個問題成立或是崩解：我們的病人來自怎樣的世界？他必須適應怎樣的世界？

212g
The world is a supra-personal fact to which an essentially personalistic psychology can never do justice. Such a psychology only penetrates to the personal element in man. But in so far as he is also a part of the world, he carries the world in himself,
that is, something at once impersonal and supra-personal. It includes his entire physical and psychic basis, so far as this” is given from the start.

這世界是一個超越個人之上的事實，一個基本上是純個人的心理學，對於這樣的
超越個人之上的事實，無法充分處理。這樣一種心理學僅能探究個人身上的因素。但是就人是世界的一部分而言，他身上背負著這個世界。換句話說，它是某件既是客觀，又是超越個人的東西。它包括他的整個生理及心靈的基礎，這是從一開始，就已經安置的。

212h
Undoubtedly the personalities of father and mother form the first and apparently the only world of man as an infant; and, if they continue to do so for too long, he is on the surest road to neurosis, because the great world he will have to enter as a whole person is no longer a world of fathers and mothers, but a supra-personal fact. The child first begins to wean itself from the childhood relation to father and mother through its relation to its brothers and sisters.

無可置疑的，在嬰兒時期，形成人的最初及顯而易見的唯一世界，是父母的人格。假如父母的人格繼續長久充當這個世界，他確實會形成神經症的征狀。因為作為一個整體的人，他將進入的這個大的世界，不再是屬於父母的世界，而是超越個人的事實。小孩首先透過跟兄弟姐妹的關係，開始跟童年的父母的關係切斷連繫，

212i
The elder brother is no longer the true father and the elder sister no longer the true mother. Later, husband and wife are originally strangers to one another and come from different families with a different history and often a different social background. When children come, they complete the process by forcing the parents into the role of father and mother, which the parents, in accordance with their infantile attitude, formerly saw only in others, thereby trying to secure for themselves all the advantages of the childhood role.

大哥不再是真實的父親，大姐不再是真實的母親。後來，丈夫與妻子原先互相是陌生人，來自不同的家庭，擁有不同的歷史及往往是不同的社會背景。當小孩來臨時，他們完成這個過程，強迫父母親扮演父親與母親的角色。而父母依照他們自己嬰孩時期的態度，以前只是在別人身上看到的，因此設法替他們獲得自己在童年扮演的角色的一切利益。

212j
Every more or less normal life runs this enantiodromian course and compels a change of attitude from the extreme of the child to the other extreme of the parent. The change requires the recognition of objective facts and values which a child can
dismiss from his mind. School, however, inexorably instils into him the idea of objective time, of duty and the fulfilment of duty, of outside authority, no matter whether he likes or loathes the school and his teacher.

每一位元稍微正常的人生都會順著這個「平衡原則」運作，並且強迫態度的改變，從小孩的極端到父母的另外一個極端。這種改變要求承認客觀的事實跟價值。這是小孩能夠從他的心理排除掉的。可是，學校毫不寬容地灌輸給他客觀時間，責任，及履行責任，外在權威等觀念，無論他喜歡或是討厭學校及老師與否。

雄伯注釋：

何謂「平衡原則」Enantiodromian？

Enantiodromia is a principle introduced by psychiatrist Carl Jung that the superabundance of any force inevitably produces its opposite. It is equivalent to the principle of equilibrium in the natural world, in that any extreme is opposed by the system in order to restore balance.

「平衡原則」是精神分析師卡爾、榮格介紹的一個原則：任何力量的過分充溢，無可避免會產生它的相反。它相當等於是自然世界的「平衡原則」，任何的極端都會被系統抵制，為了要恢復平衡。

雄伯譯
32hsiung@pchome.com.tw
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