雄伯手記100330d

雄伯手記100330d
75
To describe all the situations I came up against is almost impossible, so I must content myself with singling out a few typical cases.
A. 如果把所有的失敗諮詢情景都描述出來，這幾乎是不可能的，所以我挑選了幾個典型案例。
B. 要描述所有我所遭遇的情境，幾乎是不可能的。所以我挑選幾個典型案例，我聊表心慰了。
I came up against = which I came up against 是形容詞子記，修飾前面的 all the situations 所有的情境
Come up against—to meet ( something such as difficulty or opposition ) 遭遇（ 困難或反對）
We are sorry to be late with the goods, but we came up against some unexpected delays.
我們很抱歉貨物延遲，但是我們遭遇某種意料之外的耽擱。
2
It was with older patients that I had the greatest difficulties, that is, with persons over forty. In handling younger
A．在為年紀較大的病人往往是40歲以上的人，做諮詢的時候，我覺得問題是最大的。
B. 治療年紀較大的病人，我遭遇到最大的困難。換句話說，他們是超過四十歲的人。
3
In handling younger people I generally get along with the familiar viewpoints of Freud and Adler, for these tend to bring the patient to a certain level of adaptation and normality.
A. 當處理年輕的來訪者時，我就會持和佛洛德、阿德勒一樣的觀點，因為這些觀點的確會讓幫助患者，增強他們的生活適應性，從 而讓生活恢復一定的正常水準。
B. 當我處理年輕病人時，我通常使用佛洛伊德與阿德勒的熟悉觀點。因為這些觀點傾向于將病人，帶到適應生活及正常生活的某個層次。

Get along with 將就使用—to continue to live, work, etc,, often in spite of difficulties, by using ( something ) 繼續生活，工作或使用，即使是有點困難
I’ll get along with a bicycle until we can afford a car.
我將就使用自行車，直到我們買得起汽車。
4
Both views are eminently applicable to the young, apparently without leaving any disturbing after-effects.
A.、對年輕患者，這兩種觀點都非常適用，不會留下任何不良後遺症。
B. 他們兩人的觀點顯而易見地適用于年輕病人，顯然不會留下任何令人困擾的後遺症狀。
5
In my experience this is not so often the case with older people.
A. 然而，對年長的患者就不這樣了，至少根據我的諮詢經驗是這樣的。
B. 根據我的經驗，對於年紀較大的人，情況就往往不是這樣。
6
It seems to me that the basic facts of the psyche undergo a very marked alteration in the course of life, so much so that we could almost speak of a psychology of life’s morning and a psychology of its afternoon.
A. 我認為，人在不同生命階段會有很不同的心理體驗，尤其是在一些顯著變化的人生階段，像是我們常說的“晨起心理”和“午後心理”。
B. 我似乎覺得，心靈的基本事實，在人生的過程，會經歷顯著的起伏變化。所以，我們幾乎可以將心理學，區分為「早上心理學」跟「下午心理學」。
7
As a rule, the life of a young person is characterized by a general expansion and a striving towards concrete ends; and his neurosis seems mainly to rest on his hesitation or shrinking back from this necessity.
A. 一般而言，年輕人生活 的特徵是往前擴張，朝著明確的目標不斷努力，而他的神經症主要表現為他不願去努力，而是退縮。
B. 通常，年輕人的生命特徵，大體上是朝著具體的目標括張與奮鬥。他的神經官能症主要的原因是：他對於括張及奮鬥的必要性感到猶豫及退縮。
Rest on—have as its basis, be based on 以、、當基礎
This necessity 這個必要性，指前面的 the necessity of expansion and a striving towards concrete ends 朝著具體的目標括張與奮鬥
8
But the life of an older person is characterized by a contraction of forces, by the affirmation of what has been achieved, and by the curtailment of further growth.
A. 年長人生活的特徵則是往後縮，肯定自己那些收穫的成就，卻不會促進自身持續成長。
B. 但是老年人的生命的特徵，則是精力的內斂，對於已經獲得成就沾沾自喜，對於更進一步的增長適可而止。
9
His neurosis comes mainly from his clinging to a youthful attitude which is now out of season.
A. 他的神經症主要在於他還堅守著年輕時的處世態度，以為還必須去奮鬥去努力，實際上這些早已不適合了。
A. 老年人的神經官能症，主要是來自他還要固執著年輕時的態度。而那種態度，現在已經是不合時宜了。

10
Just as the young neurotic is afraid of life, so the older one shrinks back from death.
A. 年輕的神經症患者害怕面對生活， 而年長的則害怕面對死亡。
B. 年老的神聖官能症患者，對於死亡，會感到畏懼退縮，正如年輕的神經官能症患者會害怕人生，
Just as the young neurotic is afraid of life, 是副詞子句，表樣態，因為是附屬子句，中譯時，往往擺放後面，跟英文的順序相反。
Just as….so 句型的例句：
Just as most of us eat too much, so most of sleep too much.
大多數人睡眠的時間過長，正如大多數人吃得太多一樣。
As a man sows, so shall he reap. 一個人如何收穫，正如他如何播種。
（ 一分耕耘，一份收穫。）
10
What was a normal goal for the young man becomes a neurotic hindrance to the old—just as, through his hesitation to face the world, the young neurotic’s originally normal dependence on his parents grows into an incest-relationship that is inimical to life.
A. 對年輕人而言很正常的目標，對年長人而言，則變成了一種阻礙，成為導致神經症的原因年輕人若逃避生活，過於依賴父母而不敢自己 來面對一切，會漸漸變為一種亂倫關係，生活就會受到損害、阻礙。
B. 正如年輕人的神經官能症患者，由於畏懼面對人生，原先對於父母的依賴，會變成對於生活有害的亂倫關係。對於老年人，年輕時代原先正常的目標，也變成是一種神經官能症的障礙。

What was a normal goal for the young man becomes a neurotic hindrance to the old.
對於老年人，年輕時代的正常目標，變成了一種神經官能症的障礙。
這個句子的主詞是 what was a normal goal for the young man，其中的what 是關係代名詞，一方面引導名詞子句，充當 becomes 的主詞，另一方面what 本身又充當was 的主詞。 例句：
What was a small village ten years ago has developed into a prosperous city. 十年前的小籿莊，現在已經發展成為一個繁榮的都市。
Inimical —harmful 有害的 Grow into—become 變成為
Through his hesitation to face the world由於畏懼面對人生
11

11
It is natural that neurosis, resistance, repression, transference, “guiding fictions,” and so forth should have one meaning in the young person and quite another in the old, despite apparent similarities.
A. 關於神經症、阻抗、壓抑、移情、“主導幻想”等等，對年輕人而言是一個意思，而在年長者那裏則是另一個完全不同的意思了，雖然二者之間確實也存在著一些明顯的相似點。
B. 自然而然地，神經症、抗拒、壓抑、移情、「主導虛構」等等，對於年輕人會具有某種意義，對於老年人，又會具有另外一種意義，儘管兩種意義會有顯著的相似。
雄伯注釋：
何謂「主導虛構」guiding fictions？
A concept, proposed by Alfred Adler, that people have constant principles by which they evaluate their experiences and behavior. These guiding fictions form the background of people’s lives and often unconsciously influence the basic elements of their character.
「主導虛構」是阿德勒提倡的一個觀念：人們會有固定的原則，讓他們用來評估他們的經驗及行為。這些固定原則形成人們生活的背景，並且往往會無意識地影響他們人格的基本因素。
12
The aims of therapy should undoubtedly be modified to meet this fact. Hence the age of the patient seems to me a most important indicium.
A. 這時毫無疑問的，治療的目標就需進行相應的調整。因此，對我而言，患者的年齡 是諮詢過程中非常重要的考量因素。
B. 無可置疑地，心理治療的目標應該被修正，才能適應這個事實。因此，對我而言，病人的年齡似乎是一個非常重要的指標。
Indicium—sign 指標, indication 指示, symptom 病徵,

雄伯手記100330d

雄伯手記100330d
73
1
And it is just with this last point that I should like to begin, for here lies the most pressing need for modifications.
A. 這便是我想說的最後一點，而最亟需進行的調整就隱含在其中。
B. 我就是想要從這個最後一點談起，因為修正的最迫切的需要就是在這裏。
Begin with—to start (something ) with ( something) 從、、、開始
The day began with bad news , and looks like getting worse.
這一天從壞消息開始，然後看起來每下愈況。
榮格的意思是「從最後一點開始要談論」，不是「我想說的最後一點」，好像就要結束似的。
2
As is well known, one can get along for quite a time with an inadequate theory, but not with inadequate therapeutic methods.
A. 眾所周知，一個人可以堅守一個不太好的理論很長一段時間，但要換作是一個不太好的理論方法，怕是堅持不了多久。
B. 眾所周知，對於一個難以自圓其說的理論，我們可以將就使用相當久的一段時間，但是對於缺失重重的治療方法豈可如此！
Get along with—to continue to live, work, etc, often in spite of difficulties, by using ( something) 將就使用
I’ll get along with a bicycle until we can afford a car.
我將就使用自行車，直到我買得起汽車。
3
In my psychotherapeutic practice of nearly thirty years I have met with a fair number of failures which made a far deeper impression on me than my successes.
A. 我在過去將近30年的心理治療實踐中，遇到了相當多的挫折，這些遠比那些成功的地方那個讓我印象深刻。
B. 將近30年的心理治療從業，我曾經遭遇相當多的失敗案例。這些失敗案例，比成功案例，更加讓我刻骨銘心。
4
Anybody can have successes in psychotherapy, starting with the primitive medicine-man and faith-healer.
A. 任何一個人都能在心理治療中取得成功，哪怕是初出茅廬的學醫者和有信仰的治療者。
B. 任何人從事心理治療，都會有某個程度的成就，即使是原始時代的巫醫，或是藉宗教迷信來治療的人。
Primitive medicine man and faith-healer 是「原始時代的巫醫，或是藉宗教迷信來治療的人。」，跟「初出茅廬的學醫者和有信仰的治療者」，實在是風馬牛不相及。
雄伯附記：
何謂「原始時代的巫醫」Primitive medicine man ？
Members of primitive society do not distinguish between medicine, magic and religion. They, first of all , will deal with disease in a matter-of-fact way, using various household the remedies. But when these measures fail, they will resort to measures very different from those we would take. While we assume that disease and death result from natural causes, primitive men regard them almost entirely as work of supernatural agents: gods, holy people, ghosts, or sorceress.
原始社會的成員並沒有區別醫學，魔術與宗教。他們首先要以實際的方式處理疾病，使用各種家庭偏方。但是當這些措施失敗，他們將會訴諸於跟我想要的不同的措施。雖然他們認為疾病與死亡是因為自然原因造成，原始人認為他們幾乎完全是超自然代理者的運作：神祗、巫師、鬼魂、或是召魂師。

The medical practitioner in primitive society, the medicine man, is primarily priest or shaman. He is a learned man, comparatively speaking, because he knows more than other people about the transcendental world, so much so that he sometimes has power over it. He is neither fraud nor psychopath . His magic or illusionary practices are done symbolically and in keeping with a strict code and well-established ritual. What he does, he do in sincerity; anthropologists believe he is just as sincere as the modern doctor.
原始社會的醫藥從業者，巫醫，主要是僧侶，黃教巫醫。比較來說，他是一個有學問的人，因為他比別人更加知道，關於超越的世界。所有有時候他有操控的力量。他既不是欺騙，或是精神病患。他的魔術或幻術的做法，具有符號象徵意義，遵照嚴格的符碼跟井井有條的儀式。他所做所為都是誠懇的。人類學家相信，他跟現代的醫生一樣的誠懇。

何為「藉著宗教迷信來治療的人」Faith-healer？
Faith –healing信心治療的定義是： a method of treating a sick person through the power of belief and prayer憑藉信仰跟祈禱的力量來治療病人。
5
The psychotherapist learns little or nothing from his successes, for they chiefly confirm him in his mistakes.
A. 一位心理治療師從成功的案例中學到很少或什麼都學不到，因為成功只會讓他們更堅定其中錯誤的做法，
B. 心理治療師從他的成功案例，幾乎沒有學的什麼。因為它們主要讓他堅定自己錯誤的療法。
Little or nothing—hardly anything; almost nothing 幾乎沒有
His father left him little or nothing. 他的父親幾乎沒有留給他任何東西。
Confirm —使、、、更加相信
If something confirms you in your decision, belief, or opinion, it makes you think that you are definitely right.
假如某件事情，讓你更加堅信你的決定，信仰，或意見，它使你認為，你確實是正確的
6
But failures are priceless experiences because they not only open the way to a better truth but force us to modify our views and methods.
A. 但若遭遇挫折就不同了，挫折是無比寶貴的經歷，因為失敗，我們會被推動著調整自己的觀點和方法，從而找到一條更開闊的通往真理之路。
B. 但是失敗的案例卻是彌足珍貴的經驗。它們不但展開更美好的真理之路，而且強迫我們修正我們的觀點跟方法。
7
I certainly recognize how much my work has been furthered first by Freud and then by Adler, and in practice I try to acknowledge this debt by making use of their views, whenever possible, in the treatment of my patients.
A. 當然，我得承認自己的工作因佛洛德而得到進一步推動，然後是阿德勒，因此在為患者做治療的實踐中，我會充分利用這2個觀點，以此作為報答。
B. 我確實體認到，我的研究首先受到佛洛伊德提昇，然後是阿德勒。實際上，我會設法盡可能運用他們的觀點，來治療我們的病人，以表示我對於他們的感激。
8
Nevertheless I must insist that I have experienced failures which, I felt, might have been avoided had I considered the facts that subsequently forced me to modify their views.
A. 不管怎樣，得承認我因此遭遇過失敗，而這些失敗原本是可以避免的，事後我進行了反思，並對他們的觀點進行了修正。
B. 可是，我必須堅定地說：我曾經經歷過失敗案例。我覺得，這些失敗案例本來是可以避免的，假如我當時考慮到這些事實。因為這些事實，我隨後不得不修正佛洛伊德與阿德勒的觀點。

Which 指的是前面的「失敗」failures
Insist—to say firmly that something is true, especially when other people do not believe you 堅定地說某件事情是正確的，特別是別人不相信你的時候
had I considered the facts that subsequently forced me to modify their views
= If I had considered the facts that subsequently forced me to modify their views
假如我當時考慮到這些事實。因為這些事實，我隨後不得不修正佛洛伊德與阿德勒的觀點。（ 當時的事實是，他並沒有考慮到這些事實，所以他沒有避免失敗。）

這個句子最容易犯錯的地方，在於它是過去事實相反的假設法，而且還是if 省略的倒裝句句型，又是擺放在句尾，而不是在句首，更是容易混淆。A 譯顯然渾然不覺地掉入這個陷阱。
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雄伯手記100330d

雄伯手記100330d
69
After what has been said it seems hardly necessary to add that I hold the truth of my own deviationist views to be equally relative, and feel myself so very much the mere exponent of another disposition that I could almost say with Coleridge: ” I believe in the one and only saving Church, of which at present I am the only member.”
A 說了這麼多，似乎沒有必要再補充說，其實我也有著自己的觀點，雖說會偏向某一邊。這就好比是另一個自己，像科爾裏奇一樣地說著：“我相信自己才是拯救教會的唯一人選。”
B. 說了這一些，容我再嘮叨地多個贅語：我也擁有屬於我自己，同樣是相對性的異端見解。我覺得我自己僅僅是另外一種性情的提倡者。這種性情，我幾乎可以科勒立奇的話作為代表：「我相信這個獨一無二的拯救世人的教會。關於這個教會，目前我是唯一的教友。」

對於榮格的引述科勒立奇，榮格全集的編者附注：
The attribution to Coleridge is incorrect, according Coleridgean scholars who were consulted.—editors.
請教科勒立奇的研究學者，發現，榮格將這句話歸屬於科勒立奇，是不正確的。

I believe in the one and only saving Church, of which at present I am the only member.”
「我相信這個獨一無二的拯救世人的教會。關於這個教會，目前我是唯一的教友。」
The one and only saving Church 是指「教會拯救世人」，不是「榮格要拯救教會」。
榮格自許為「獨一無二拯救世人的教會」，而且還是「目前我是唯一的教友」。他自己也承認自己所擁有的真理，是「一種同樣是相對性的異端見解」。I hold the truth of my own deviationist views to be equally relative,
2
It is in applied psychology, if anywhere, that we must be modest today and bear with an apparent plurality of contradictory opinions; for we are still far from having anything like a thorough knowledge of the human psyche, that most challenging field of scientific inquiry.
A. 今天在心理學的應用方面，我們需保持謙虛地態度，並容納各種或矛盾的多元化意見，因為對於人類心理，我們還無法透徹地瞭解，這可以說是科學探索中最具挑戰性的領域了。
B. 明確地說，就是在應用心理學，今天我們必須有謙虛的態度，並且要包容各種矛盾意見顯而易見的多樣性。因為對於人類的精神心理，我們依舊根本就沒有任何一套完整的知識。而人類的精神心理卻是科學研究，最具挑戰性的領域。

If anywhere 明確地說
It is in applied psychology, if anywhere,（假如有任何領域，那就是應用心理學）
這個省略句，類似 if anything 的意思 if anything definite can be said, this is it
假如有任何明確的事可說，那就是這件事
3
At present we have merely more or less plausible opinions that cannot be squared with one another
A. 目前，我們只能得到一些較為合理的觀點，但是各方觀點還無法取得一致。
B. 目前，我們擁有的僅是較能自圓其說的意見。這些意義彼此還不能相容。
Square— Be compatible with 相和諧
4
If, therefore, I undertake to say something about my views I hope I shall not be misunderstood.
A. 因此，我很想談談自己的觀點，卻不希望被誤解。
B. 因此，即使我從事談論我的觀點，我不希望我會受到曲解。
5
I am not advertising a novel truth, still less am I announcing a final gospel.
A. 我不是要宣揚一種新真理，也不是想傳播什麼最後的福音。
B. 我不是正在宣揚一種新穎的真理，更不是在宣佈一個最後福音。
雄伯注：
何謂「最後福音」final gospel？
The early Christians considered John the final Gospel. Christians believe this was penned by John, authored by God.
早期基督教徒認為約翰福音是「最後福音」。基督徒相信約翰執筆，作者是上帝。

Ephesians 1:4 is clearly the first mention of the final gospel. The heart of this verse is that humanity was chosen by our Heavenly Father to be “in Christ.” Before the world was created until the death of Christ, there was nothing said about humans being “in Christ.” This part of the plan of God, that He would need to put Christ in humans in order for Him to have His own birthed family, could not have come about until He had tried everything possible to change humans from their erring ways.
聖經「以弗所書」顯然是最早提到「最後福音」。這首詩篇的核心是：人類被我們的天父選擇當「基督的化身」。在世界被創造，到耶穌的死亡，沒有一件事談論到人類是「基督的化身」。上帝的這部份計畫：他需要將基督放在人類身上，這樣「他」才能擁有他自己的重生的家庭。這個計畫本來不可能發生，直到「他」盡其可能改變人類，遠離歧途。
6
I can only speak of attempts to throw light on psychic facts that obscure to me, of efforts to overcome therapeutic difficulties.
A. .我只是試圖聚焦一些平時自己感到費解的心理現實，努力去克服心理治療中的難題。
B. 我僅是談論，我試圖將我以前感到迷惑的心靈的事實，以及我努力克服心理治療的難題，弄個清楚明白，
Throw light on—to give new information about 增加資訊，使清楚明白

32hsiung@pchome.com.tw
https://springhero.wordpress.com

雄伯手記100330b

雄伯手記100330b
1
It shows him that this manner of thinking and feeling coincides with a fairly widespread trend or spiritual current which, independently of Freud’s theory, has made itself felt in other places, in other circumstances, in other minds, and in other forms.
A. 這表明佛洛德的思維方式、感覺方式與當時的精神主流、趨勢很一致，所以它也總能透過其他地方、其他環境、其他見解及其他形式，得到某種認同，而非僅僅局限於佛洛德理論。
B. 佛洛伊德的觀點給精神分析師顯示：這種思維與感覺，跟廣泛趨勢或是精神潮流相符合。這個廣泛趨勢或精神潮流，獨立于佛洛伊德之外，使自己在別的地方，別的環境，別的心靈，以其他的形式，獲得認同。
句中的which 指的是a fairly widespread trend or spiritual current廣泛的趨勢或精神潮流，不是指 this manner of thinking and feeling 佛洛德的思維方式、感覺方式
2
I should call it a manifestation of the collective psyche. Let me remind you here of the works of Havelock Ellis and August Forel and the contributors to AnthropoPhyteia; then of the changed attitude to sex in Anglo-Saxon countries during the post-Victorian period, and the broad discussion of sexual matters in literature, which had already started with the French realists.
A. 我想這就是一種集體心理的表現，我會因此聯想到Havelock Ellis and Auguste Forel等人的作品，而在維多利亞後期盎格魯-撒克遜國家的人們對性的態度發生了較大轉變，大量文學作品中也出現了對性的探討，所有這些最早則起源於法國現實主義者。
B. 我應該稱這個廣泛趨勢或精神潮流，為集體精神的展示。在此，容我提醒你們，有關哈威洛克、阿力斯跟奧格、佛瑞，以及「情性族」雜誌的寫稿人。然後再提醒你們，有關後維多利亞時期，盎格魯-撒克遜國家的人們，對於性的態度的轉變，以及在文學作品，對性的廣泛探討。這些現象早已經從法國現實主義者就開始。
雄伯注：
何謂「法國寫現實主義者」the French realists ？
The Realist movement in French art flourished from about 1840 until the late nineteenth century, and sought to convey a truthful and objective vision of contemporary life
法國藝術的現實主義運動，興盛於大約1840年，直到十九世紀晚。它設法以真實而客觀的角度，傳達對於當代生活的看法。

Realists recorded in often gritty detail the present-day existence of humble people.
現實主義者钜細無遺地記錄卑微小人物的日常生活。

何謂「集體精神」collective psychic？

Jung therefore used the term “ collective” to describe the opposites of personal or individual. “ I have chosen the term “ collective”, because this part of the unconscious is not individual but universal; in contrast to personal psyche, it has contents and modes of behavior that more or less the same everywhere and in all individuals.

榮格因此使用「集體」這個術語，用來描述跟「個人」或「個體」的相對：「我曾經選擇「集體」」這個術語，因為無意識的這個部份，並不是個別性，而是普遍性。相較於個別性的精神，它具有行為的內涵與模式，在每個地方及在所有人都身上，大約都相同。

何謂「AnthropoPhyteia」？
In popular culture, the anthropophagus is sometimes depicted as a being without a head, but instead have their faces on the torso
在通俗文化「anthropophagus」被描述為沒有頭的人。他們的臉孔在身體上。
3
Freud is one of the exponents of a contemporary psychological fact which has a special history of its own; but for obvious reasons we cannot go into that here.

A. 佛洛德是當代心理學的代表人物之一，這有其特殊的歷史背景的，而很顯然的我們是很難到達那個高度的。
B. 佛洛伊德是當代心理學的創導者之一。當代心理學有它屬於它自己的特殊歷史，但是顯而易見的，我們在此不可能去談論它。
Which及 its 指的是前面的當代心理學a contemporary fact
Go into—to search in; examine 探索；檢視
that 指它自己的特殊歷史， a special history of its own
4
The acclaim which Adler, like Freud, has met with on both sides of the Atlantic points similarly to the undeniable fact that, for a great many people, the need for self-assertion arising from a sense of inferiority is a plausible basis of explanation.
A. 像佛洛德一樣，阿德勒則也受到了大眾的認可，他們兩個就好比大西洋的兩岸。阿德勒覺得，人們為何會堅持己見，主要源於一種自卑感，這個解釋贏得了很多人 的信服。
B. 在大西洋的兩岸，阿德勒跟佛洛伊德一樣獲得廣泛的稱讚。這種稱讚同樣地指向一個不可否認的事實：對於許多人，自我表現的需求起源於一種自卑感，這是一種顯然很合理的解釋基礎。
on both sides of the Atlantic是指阿德勒在大西洋的兩岸，獲得稱讚，不是「他們兩個就好比大西洋的兩岸」。
Plausible– Apparently reasonable and valid, and truthful 明顯合理，有效及真實
5
Nor can it be disputed that this view accounts for psychic actualities which are not given their due in the Freudian system.
A. 毫無疑問，這個觀點可以解釋我們的一些心理特徵，然而在佛洛德的理論體系中，它卻沒有得到應有的認可和接納。
B. 同樣無可爭辯的是，這個觀點可以解釋精神的一些事實。這些事實在佛洛伊德的理論系統，並沒有給予它們應有地位。
Which 指的是前面的psychic actualities 後面的動詞是are ，應該是「它們」，而不僅是「它」。
6
I need hardly mention in detail the collective psychological forces and social factors that favour the Adlerian view and make it their theoretical exponent. These matters are sufficiently obvious.
A. 我無需用集體心理動力學和社會學的 東西來支援阿德勒的觀點，提供理論講解，因為實在有太多的素材可以支持阿德勒的觀點了 。
B. 我幾乎沒有需要更去詳細提述，贊同阿德勒觀點的集體心理力量及社會力量，然後使阿德勒的觀點，成為它們的理論的創導者。這些集體心理力量及社會力量本身就顯而易見。
that 是關係代名詞，代替the collective forces and social factors（集體心理力量及社會力量），當後面的favour 及 make 的主詞
make it their theoretical exponent 的主詞是the collective forces and social factors（集體心理力量及社會力量）， it 指的 the Adlerian view（阿德勒的觀點），their 指的是the collective forces and social factors（集體心理力量及社會力量）。
these matters 指的是前面的 the collective psychological forces and social forces （集體心理力量及社會力量）
6
It would be an unpardonable error to overlook the element of truth in both the Freudian and the Adlerian viewpoints, but it would be no less unpardonable to take either of them. as the sole truth.
A. 如果我們無視佛洛德和阿德勒觀點中的正確成分，這將是個不可饒恕的錯誤，同樣的，如果我們只強調他們中的一方才是唯一的真理，這也是個不可饒恕的錯誤。
B. 忽視佛洛伊德與阿德勒的觀點中，具有的真理的因素，將是一件不可饒恕的錯誤，但是將他們任何一位的觀點，當著是獨一無二的真理，也是同樣不可饒恕的錯誤。
either 指的是the Freudian and the Adlerian viewpoints 的任何一位的viewpoints 觀點
7
Both truths correspond to psychic realities. There are in fact some cases which by and large can best be described and explained by the one theory, and some by the other.
A. 兩個觀點都對應著心理現實，有時一些現實可以由一種理論來描繪、解釋，而一些現實則更適合用另一種理論來解釋。
B. 兩種真理的觀點都符合精神心理的真實現象。事實上，有些情況大體上是能夠用其中一個理論來描述及解釋，最為恰當。可是還有其他情況，則是用另外一種理論來描述及解釋，最為恰當。

By and large 大體上—used when you are saying something that is generally , but not completely, true 當你說到某件事情，大體上是真實，但不是絕對真實。
8

I can accuse neither of these two investigators of any fundamental error; on the contrary, I endeavour to apply both hypotheses as far as possible because I fully recognize their relative rightness. A. 當然，我可以指責這兩種觀點都存在著根本性問題，然而我卻選擇竭盡全力把這兩種觀點應用到自己諮詢中，因為我能充分意識到它們的相對正確性。
B. 對於這兩位研究學者，我無法指責他們有任何的基本錯誤。相反的，我試圖儘可能應用兩位研究學者的假設公理，因為我充份體認到他們是相對地正確。
Neither 是「兩個都沒有」，是「否定」，不是「肯定」。err 的意思是「錯誤」而不是A 譯的「問題」。
9
It would certainly never have occurred to me to depart from Freud’s path had I not stumbled upon facts which forced me into modifications. And the same is true of my relation to the Adlerian viewpoint.
A. 我當然不會去背離佛洛德的路徑，但當遇到絆腳石時，我會有意識地進行調整。對阿德勒的觀點，我也是這麼做的。
B. 我本來確實不會去想到要背離佛洛伊德的研究途徑，假如我當是沒有遭遇的一些事實。這些事實強迫我不得不做一些修正。我跟阿德勒的觀點的關係，情況也是一樣。
It would certainly never have occurred to me to depart from Freud’s path had I not stumbled upon facts.
= It would certainly never have occurred to me to depart from Freud’s path if I had not stumbled upon facts.
我本來確實不會去想到要背離佛洛伊德的研究途徑，假如我當時沒有遭遇的一些事實。
這個長句最容易犯錯的地方，在於它是過去事實相反的假設法，而且還是if 省略的倒裝句。
現在事實相反：
Were he my friend, I should expect his help.
= If he were my friend, I should expect his help.
假如他是我的朋友，我會期望他的幫助。
（事實上，他並不是我的朋友。）
Had I the time, I would go.= If I had the time, I would go.
假如我有時間，我將會去。
（事實上，我沒有時間，所以我不會去。）
過去事實相反：
I should have written yesterday, had I been well.
= I should have written yesterday, if I had been well.
假如昨天我沒有生病，我本來會寫好。
( 事實上，昨天我生病，因此我沒寫好。）
Had I had enough money at that time, I would have bought the house.
= If I had had money at that time, I would have bought the house.
未來很不可能：
Should it rain tomorrow, I shall not go.
If it should rain tomorrow, I shall not go.
萬一明天下雨，我將不去。（我認為明天下雨的機率很小。）
Were an accident to happen, what would you do?
If an accident were to happen, what would you do?
萬一意外發生，你要怎麼辦？（不怕一萬，只怕萬一。）

Bataille 03

Bataille 03

Bataille on Nietzsche
巴岱伊論尼采
Preface
4
As I write, I’ll admit that moral investigations that aim to surpass the good lead first of all to disorder. There’s no guarantee yet I’ll pass the test. Founded on painful experience, this admission allows me to dismiss those who, in attacks on or exploitations of Nietzsche, confuse his position with that of Hitler.
當我寫作時，我將會承認，目標是要超越善的道德探究，首先會造成混亂。並沒有任何保證我會通得過這個考驗。根據我痛苦的經驗，先這樣的坦承，我才能夠反駁那些將尼采的立場，與希特勒的立場混為一談的人，當他們在攻擊或研究尼采的時候。
“In what height is my abode? Ascending, I’ve never counted the steps leading to myself–and where the steps cease, that is where I have my roof and my abode.” * [The Will to Power]
「我的居所在怎樣的高處？在攀登處。我從來沒有計算通往我自己的腳步。在腳步停止的地方，那就是我的屋頂及我的居所。」（ 權力意志）
Thus a demand is expressed, one not directed at some comprehensible good–but all the more consuming to the degree that it’s experienced.
因此，有個要求被表達。這個要求目標不是朝向可理解的善，而是更加全神貫注，直到這個要求被體驗到。
I lose patience with crude equivocations. It’s frightening to see thought reduced to the propaganda level–thought that remains comically unemployable, opening to those whom the void inspires. According to some critics, Nietzsche exercised a great influence on his times. I doubt it: No one expected him to dismiss moral laws. But above all he took no political stance and, when pressed to, refused to choose a party, disturbed at the possibility of either a right- or leftwing identification. The idea of a person’s subordinating his or her thinking to a cause appalled him.

對於那些鄙陋的模棱兩可，我甚感不耐。目睹思想淪落到政治宣傳的地步，始終無法被滑稽利用的思想，被昏聵空虛的人所操弄，我實在驚駭莫名。有些批評者顯示，尼采在他當地產生巨大影響。我懷疑這一點。沒有人會預期他排斥道德法則。但是尤其是，他並沒有採取政治立場。當他被強迫時，他拒絕選擇黨派。對於要認同左翼，或是右翼，他甚感懊惱。對於一個人要將他的思想隸屬於一個政治目標，他驚駭不己。
His strong feelings on politics date from his falling out with Wagner and from his disillusionment with Wagner’s German grossness-Wagner the socialist, the Francophobe, the anti-Semite . . . The spirit of the Second Reich, especially in its pre-Hitlerite tendencies–the emblem of which is anti-Semitism–is what he most despised. Pan-German propaganda made him sick.
他對於政治的強烈感受，開始于他跟華格納的爭吵，及開始於他幻夢覺醒于華格納的德國人粗野習性。華格納這位社會主義者，仇恨法國人份子，及反閃族份子。第二帝國的精神，特別在希特勒尚未得勢前的趨勢，它的標誌就是反閃族。這是他最為輕視的。泛德國人的宣傳令他感到厭惡。
“I like creating from tabula rasa,” he wrote. “It is in fact one of my ambitions to be imputed a great scorner of the Germans. Even at the age of twenty-six, I expressed the suspicions that their nature had aroused in me” ( Third Jeremiad). “To me, there is something impossible about the Germans, and if I try to imagine a type repellent to all my instincts, it’s always a German who comes to mind” ( Ecce Homo). For the clear-sighted, at a political level Nietzsche was a prophet, foretelling the crude German fate. He was the first to give it in detail. He loathed the impervious, vengeful, self-satisfied foolishness that took hold of the German mind after 1870, which today is being spent in Hitlerite madness. No more deadly error has ever led a whole people astray and so terribly ordained it for destruction. But taking leave of the (by now) dedicated crowd, he went his way, refusing to be part of orgies of “self-satisfaction.” His strictness had its consequences.
「我喜歡從沒有偏見開始創造，」他寫到。「事實上，我的企圖心就是要被認為是德國人的藐視者。」即使在二十六歲的時候，我就表達懷疑：德國人的天性在我身上喚起什麼。（第三個悲情故事）「對於我而言，德國人有某件令人反感的東西。假如要我設法想像一種我所有本能感到厭惡的東西，我想到的總是一個德國人。」（瞧！那個人）對於腦筋清楚的人而言，在政治上，尼采是一位預言家，預測粗鄙的德國人的命運。他是第一位詳細預測的人。他痛恨，在1870年之後，掌控德國人心靈的那種固執，仇恨，及沾沾自喜的愚蠢。這種愚蠢今天正在希特勒身上驗證出來。整個民族被引導進入歧途，可怕地註定會淪亡，這種致命的錯誤，真是前所未有。但是在他跟當時全神貫注的群眾分道揚鑣之後，他選擇自己的方式前進，拒絕成為那種「沾沾自喜」的狂飆的一份子。他的嚴謹招致它的後果。
Germany chose to ignore a genius so unwilling to flatter her. It was only Nietzsche’s notoriety abroad that belatedly secured the attention of his people . . . I know of no better example of the wall of incomprehension existing between one person and his or her country: for fifteen years a whole nation remaining deaf to that voice–isn’t this a serious matter? As witnesses to that destruction, we ought to look in admiration at the fact that while Germany took the path leading to the worst developments, one of the best and most passionate Germans turned away from his country with feelings of horror and uncontrollable disgust. Taken all round in any case, in their attempts to evade him as much as in their aberrations, doesn’t hindsight let us see something vulnerable in this inconclusiveness?
德國選擇忽視一位不願意恭維她的天才。只有當尼采在國外的名聲，才過晚地獲得他國人的注意。、、、我想不出有任何更好的例子來說明，存在於一個人跟他或她的國家之間的互相不理解的牆壁：十五年來整個國家對於他的聲音充耳不聞。這難道不是一件很嚴重的事嗎？作為那場毀滅的經歷者，我們應該欽佩地看待這個事實：當德國選擇導致最糟糕發展的途徑時，有一位最優秀最熱情的德國人背離他的國家，帶著恐懼及無法控制的厭惡的感情。德國人當時被帶得團團轉，企圖避開尼采，脫軌前進。現在回顧起來，難道不是讓我們從這種未定之天，看出某件最脆弱的東西？
In their opposition to each other, at last both Nietzsche and Germany will probably experience the same fate: both equally, aroused by demented hopes, though not to any purpose. Beyond this tragically pointless confusion, lacerations, and hatreds governed their relations. The resemblances are insignificant. If the habit of not taking Nietzsche seriously did not exist, the habit of doing what most annoyed him, giving him a cursory reading to exploit him, without even putting aside positions which he saw as being incompatible with his, his teaching would be seen for what it is–the most violent of solvents. To view this teaching as supporting causes it actually discredits not only insults it but rides roughshod over it–showing that his readers know nothing at all about what they claim to like. To try, as I have, to push the possibilities of his teaching to the limit is to become, like Nietzsche, a field of infinite contradictions. Following his paradoxical doctrines, you are forced to see yourself as excluded from participating in current causes. You’ll eventually see that solitude is your only lot.

他們互相的對立，最後，尼采跟德國很可能會經驗到相同的命運：兩者都是受到瘋狂的希望所激發，但是都是徒勞無功。除外，支配他們關係的，是這場悲劇地沒有意義的混亂，撕裂及仇恨。這些類似其實無關緊要。即使忽視尼采的習慣已不再存在，可是大家還是習慣於做最令他感到懊惱的事情，匆促流覽他的著作，就想要利用他，甚至沒有擺開跟他認為是格格不入的立場，沒有按照他的教導的內涵去觀看，這種習慣是最粗暴的解決方法。拿這種教導，作為支持實際上是尼采蔑視的目標，那不但是污辱它，而且是強暴它。這顯示：讀者對於他們所宣稱的喜歡的東西，其實一無所知。我的做法是，設法將尼采的教導的可能性推到極限，就是像尼采一樣，成為一個無限矛盾的領域。當你遵從他的矛盾重重的信條時，你被迫看待你自己，當著是從參與目前目標中被排除出來。最後，你將會看到，孤獨是你唯一的命運。

雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

雄伯手記100329b

雄伯手記100329b
Adler’s educational method, with its emphasis on power-drives and conscious fictions; Schultz’s autogenic training–to name only the better known methods.
A. 還有阿德勒（Adler)強調權力驅力和意識性虛構的教育方法，舒爾茨（Schultz）的自發性訓練（autogenic training)等， 這裏只是列舉出了比較有名的一些療法而已。
B. 阿德勒的教育方法，強調權力的欲望驅力及意識的虛構；舒爾茨強調自主性訓練。我只舉其較為知名的方法。
何謂阿德勒的權力欲望驅力Power drives？
The psychic attempt to banish a sense of inferiority will often shape someone’s whole life; the person will try to compensate for it in sometimes extreme ways. Adler invented a term for this, the famous “ inferiority complex. ”While a complex may make someone more timid or withdrawn, it could equally produce the need to compensate for that，in overachievement. This is the “ pathological power drives” expressed at the expense of other people and society generally. Adler identifies Napoleon a small man making a big impact on the world , as a classic case of inferiority in action
精神企圖驅除一種自卑感，往往會塑造某個人的整整一生。這個人將會設法以有時是極端的方式，彌補這個自卑感。阿德勒杜撰一個術語來表達，那就是「自卑情結」。雖然自卑情結會使一個人變得膽小或退縮，它也同樣產生想要以過份的成就，補償它的需要。這就是所謂的「病態的權力欲望驅力」，不惜犧牲別人及一般的社會，來表達它。阿德勒認同拿破崙作為自卑感運作的典型例子：一位小人物對於世界產生巨大的影響。
何謂阿德勒的「意識性幻見」Conscious fictions？

Adler was influenced by the philosopher Hans Vaihinger who proposed that people live by many fictional ideals that have no relation to reality and therefore cannot be tested and confirmed. For example, that all men are created equal; women should always bow to the will of their husband; and the end justifies the means. These fictions may help a person feel powerful and justify the rightness of their selfish choices, although at the same time cause others harm and injustice and destroy relationships. Adler took this idea and concluded that people are motivated more by their expectations of the future than they are by the past. If a person believes that there is heaven for those who are good and hell for those who are bad, it will probably affect how that person lives. An ideal or absolute is a fiction.
阿德勒受到哲學家漢斯、貝辛吉的影響。他建議人們應該根據許多幻見的理想來生活。這些理想跟現實沒有關聯，因此無法被考驗及證實。例如，人人生而平等；女人應該屈從于她們丈夫的意志；為了目的，可以不擇手段。這些幻見可以幫助一個人有權威感，證明他們自私的選擇是正確有理，雖然它們也同時引起別人的傷害，不公正及毀滅人與人的關係。阿德勒接受這個觀念，下結論說：人們被引起動機，是對於未來的期望，而不是對於過去。假如一個人相信，好人上天堂，壞人下地獄，這可能會影響那個人如何行為。一個理想或絕對價值都是幻見。
何謂舒爾茨的「自主性訓練」Autogenic training？
Autogenic Training is the most effective way of self-hypnosis, which has been developed by Dr. Schultz in the first half of the 20th century. It is a very effective way of self-induced (“autogenic”) states of very deep relaxation, which can be beneficial for body and mind.
自主性訓練是自我催眠最有效的方法。二十世紀的前業，它由舒爾茨博士所發展。這是一個有效的自我誘導（自主性）的狀態，讓人充份地輕鬆，這對於身心都是有益的。
2
Each of them rests on special psychological assumptions and produces special psychological results; comparison between them is difficult and often well-nigh impossible.
A. 它們都建立在特定的心理學假設上，製造出特定的心理學效果，比較它們是困難的，往往也是幾無可能的。
B. 它們都依靠特別的心理的假設，並且產生特別的心理的結果。跟它們做比較很困難，往往是近乎不可能。
Rest on –- to depend on 依靠

3
Consequently it was quite natural that the champions of any one point of view should, in order to simplify matters, treat the opinions of the others as erroneous.
A. 相應地且是自然地，為了簡化事物，某觀點的支持者們應該會把其他的觀點看做是錯誤的。
B. 結果就是，為了化繁為簡，任何一種觀點的擁護者，自然而然會將異己的意見，視為是錯誤的。
4
Objective appraisal of the facts shows, however, that each of these methods and theories is justified up to a point, since each can boast not only of certain successes but of psychological data that largely prove its particular assumption.
A. 然而，對事物的客觀評判表明，這些方法和理論在某一點上都是正確的，因為它們每 一種療法都有大量證明其假設的心理學資料，而不僅僅是某些特例的成功。
B. 可是，客觀地評估事實顯示：這些方法與理論，在某個程度上，都能自圓其說。任何一種，不但能自炫有某些的成就，而且還擁有足夠的心理學的資料，用以證明其特別的假設。
5
Thus we are faced in psychotherapy with a situation comparable with that in modern physics where, for instance, there are two contradictory theories of light.
A. 所以在心理治療中，我們面臨著類似現代物理學的情境，如有兩種完全矛盾的光的學說。
B. 因此，在心理治療學，我們面臨的情況，可類比現代物理學的情況：例如，關於光學，就有兩個矛盾的理論。
6
And just as physics does not find this contradiction unbridgeable, so the existence of many possible standpoints in psychology should not give grounds for assuming that the contradictions are irreconcilable and the various views merely subjective and therefore incommensurable.
A. 也正如物理學中這兩種學說的矛盾並非無法逾越一樣，存在於心理學中的諸多觀點也不應被假定為，這些矛盾是無法協調的，眾多觀念都僅是主觀的，故無法比較的。
B. 正如物理學並不覺得這種矛盾是無法化解，心理學許多可能的觀點，也不應該就振振有理地認為：這些矛盾互不相容，僅是言人人殊地主觀性，因此就無法互相參照。
Grounds for –a good or true reason for saying, doing or believing something 有充份的理由，振振有理
You have no grounds for complaint. 你沒有抱怨的充份理由。
7
Contradictions in a department of science merely indicate that its subject displays characteristics which at present can be grasped only by means of antinomies–witness the wave theory and the corpuscular theory of light.
A. 在科學領域中的矛盾僅僅提示其主體呈現的特質，是在如今只能通過二律背反（antinomies)得到掌握——如光學中波動理論和粒子理論一樣。
B. 科學某一區塊的矛盾，僅僅指示著：它的科目展現一些目前只能憑藉二律背反才能理解的特性。例如，光學的波長理論與粒子理論
Witness 例如— giving an example that proves something you just said 給予一個例子，證明你剛剛所說的
Authentic Italian cooking is very healthy—witness the low incidence of heart disease in Italy.
道地的義大利食物烹調對健康有益，例如，在義大利，很少有心臟病的發作。
Antinomy二律背反– A contradiction between two statements that seem equally reasonable 兩個同樣都是合理的陳述，卻又互相矛盾

Bataille 02

Bataille 02

Bataille on Nietzsche
巴岱伊論尼采
Preface
2
An extreme, unconditional human yearning was expressed for the first time by Nietzsche independently of moral goals or of serving God.
首次，尼采在「超越道德目標與服侍上帝」一書，表達一個極端的無條件的人的渴望。
Nietzsche can’t really define it, but it motivates him and it’s what he unreservedly makes his own. Of course, ardor that doesn’t address a dramatically articulated moral obligation is a paradox. In this context there is no preaching or action that is possible. The result from this is something disturbing. If we stop looking at states of ardor as simply preliminary to other and subsequent conditions grasped as beneficial, the state I propose seems a pure play of lightning, merely an empty consummation. Lacking any relation to material benefits such as power or the growth of the state (or of God or a Church or a party), this consuming can’t even be comprehended. It appears that the positive value of loss can only be given as gain.
尼采並沒有真正替它下定義，但是它引起他的動機。這是他徹底的獨立。當然，徒有激情，而沒有處理一個強烈表達的道德責任，是個悖論。在這個情境，沒有一個傳道或行動是可能的。因此的結果是某件令人困擾的東西。假如我們不再觀看激情的狀態，當著僅僅是其他隨後被理解為有利的情況的初階。我建議的情況似乎是純粹光的遊戲，僅僅是空虛的消耗。跟材料的利益欠缺任何的關係，譬如權力，或是這個情況的成長（或是上帝，或是教堂，或是黨派的成長）。這種消耗甚至無法被理解。似乎，損失的正面價值，只能被給予當著述獲得。
Nietzsche wasn’t entirely clear on this difficulty. He must have known he failed, and in the end knew he was a voice crying out in the wilderness. To be done with obligation and good, to expose the lying emptiness of morality, he destroyed the effective value of language. Fame came late to him, and as it did, he thwarted it. His expectations went unanswered.

尼采對於這個困難，並不完全清楚。他當時一定知道他失敗，最後，他知道他是一個在荒野呼喊的聲音。當他跟責任與善行一刀兩斷，揭露道德的謊言的空虛，他毀滅了語言的有效價值。名聲很晚才來到他這裏，當名聲來時時，他阻擾它。他的期望始終沒有得到回應。
Today it appears that I ought to say his readers and his admirers show him scant respect (he knew this and said so). * Except for me? (I am oversimplifying). Still . . . to try, as he asked, to follow him is to be vulnerable to trials and tribulations similar to his.
今天，似乎我應該說，他的讀者跟他的崇拜者很少對他表示崇敬（他知道而且如此說）。「除了我？」（我只是簡述）。可是、、、如他所要求的，設法跟隨他，等於是曝露於類似他承受的考驗與磨難的傷害。
This total liberation of human possibility as he defined it, of all possibilities is, of course, the only one to remain untried (I repeat by way of simplification, except perhaps by me?). At the current historical juncture, I suppose each conceivable teaching preached has had its effect. Nietzsche in turn conceived and preached a new doctrine, he gathered disciples, aspired to found an order. He had contempt for what he received–vulgar praise!
如他所定義的，人類可能性的完全解放，所有可能性的解放，當然就是唯一沒有被考驗的解放。（ 我重複作為簡化，或許除了被我簡化？） 在目前的歷史的危機，我認為每一個可被構想的傳道的教學，都會有它的影響力。尼采也構想並佈道一個新的信條。他聚集門徒，渴望建立一種秩序。他藐視他所收到庸俗的稱讚。
I think it is appropriate today to state my confusion. Within myself I tried to draw out consequences of a lucid doctrine impelling and attracting me to it as if to the light. I’ve reaped a harvest of anguish and, most often, a feeling of going under.
我認為，我今天陳述我的困惑是合宜的。在我內心，我設法顯現清楚信條的結果。這些信條激勵我，吸引我到它那裏，好像吸引我到光。我曾經收穫大量的痛苦，往往還是沉淪的感覺。
3
Going under, I don’t abandon the yearnings I spoke of. Or rather they don’t abandon me. And I die. Even dying doesn’t silence me: at least that’s my belief. And I want those I love also to undergo–to go under also.

沉淪，我並沒有放棄我談論的渴望。或者不妨說是，我談論的渴望並沒有放棄我。然後我就死亡。甚至死亡都不能使我沉默不語，至少那是我的信仰。我要我愛的那些人也去沉淪，也去沉淪。
In the essence of humanness a fierce impulse seeks autonomy, the freedom to be. Naturally, freedom can be understood in many different ways–but is it any wonder that people today are dying for it? On my own, I’ll have to face the same difficulties as Nietzsche–putting God and the good behind him, though all ablaze with the ardor possessed by those who lay down their lives for God or the good. The discouraging loneliness he described oppresses me. But breaking away from moral entities gives such truth to the air I breathe, I’d rather live as a cripple or die than fall back into slavery!
在人性的本質，一個強烈的欲望驅力是尋求自主性，尋求生命實存的自由。當然，自由可以用許多方式來理解。但是今天的人們如此渴望自由，這難道不令人驚奇？獨立地，我將必須面對跟尼采相同的困難：就是將上帝跟善行拋置身後，雖然我全身燃燒著，跟那些為了上帝或是善行而捐軀的人們的熱情。尼采描述的令人洩氣的孤獨，壓迫著我。但是，脫離道德的本體，讓我呼吸的空氣，有如此的真理。我寧可作為一個殘障而生或死亡，也不願意重回奴隸的境地。
雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

Bataille 01

Bataille 01

Bataille on Nietzsche
巴岱伊論尼采
Preface
1
Do you seek warmth of me? Come not too close, I counsel, or your hands may burn. For look! My ardor exceeds the limit, and I barely restrain the flames from leaping from my body!
序言
1
你尋找屬於我的溫暖嗎？請勿過於靠近，這是我的忠告，否則你的手將會燙傷。你瞧！我的狂熱超越了極限，我幾乎無法控制從我的身體跳躍出來的火焰！
— 1881-86 *
MOTIVATING THIS writing–as I see it–is fear of going crazy.
激發我這次寫作的動機，依我看來，就是恐怕我會瘋狂。
I’m on fire with painful longings, persisting in me like unsatisfied desire.
我燃燒著痛苦的渴望，這些渴望在我內心持續燃燒，有如無法滿足的欲望。
In one sense, my tension is a crazy urge to laugh, not so different in its way from the ravaging passions of Sade’s heroes but close, too, to the tensions of the martyrs and saints . . .
從某個意義來說，我的緊張就是瘋狂地渴望要大笑。這種大笑在方式上，不同於薩德的小說人物那種狂飆的激情。但是也類似烈士及聖徒的緊張。
On this score, I have few doubts–my delirium brings out human qualities. Though by implication an imbalance is there as well–and distressingly I’m deprived of all rest. I’m ablaze, disoriented–and finally empty. Whatever great or necessary actions come to mind, none answers to this feverishness. I’m speaking of moral concerns–of discovering some object that surpasses all others in value!
就這點而言，我很少懷疑：我的激情顯露人性的本質。雖然它也意味著：激情當中也存在著不平衡。痛苦萬分地，我喪失一切的安息。我熱情澎湃，瘋狂失控，最後是空虛。我回想人類各種偉大或必要的壯烈行動，可是沒有一樣跟我的狂熱相符合。我談論到道德的關懷，談論到要發現某個目標，在價值方面，超越所有的其他目標。
Compared to the moral ends normally advanced, the object I refer to is incommensurable. Moral ends seem deceptive and lusterless. Still, only moral ends translate to acts (aren’t they determined as a demand for definite acts?).
跟正常被提倡的道德的目標相比，我提到的目標跟它們截然不同。道德的目標欺騙人，而且沒有光輝。可是，只有道德的目標轉換成為行動（它們難道不是被決定為一種明確行動的需求？）
The truth is, concern about this or that limited good can sometimes lead to the summit I am approaching. But this occurs in a roundabout way. And moral ends, in this case, are distinct from any excesses they occasion. States of glory and moments of sacredness (which reveal incommensurability) surpass results intentionally sought. Ordinary morality puts these results on the same footing as sacrificial ends. Sacrifice explores the grounding of worlds, and the destruction realized discloses a sacrificial laceration. All the same, it’s for the most banal reasons that sacrifice is celebrated. Morality addresses our good.
真相是，對於這個或那個有限度的善行的關懷，有時會通往我正要到達的高峰。但是兩邊的會合是以迂迴的方式。在此情況，道德的目標截然不同於它們所引起的逾越。光榮的狀態與神聖的時刻，（它們彼此完全不同），超過意圖追求的結果。普通的道德將這些結果，跟犧牲的目標，擺放在相同的立足點。犧牲是在探索世界的基礎，而被實現的毀滅洩漏出犧牲的懊惱。依舊地，因為這個陳腐的理由，犧牲被慶祝。道德在處理我們的善行。

(Things changed in appearance when God was represented as a unique and veritable end. Now, some will say the incommensurability of which I speak is simply God’s transcendence. But for me transcendence is avoiding my object. Nothing radically changes when instead of human satisfaction, we think of the satisfaction of some heavenly being! God’s person displaces the problem and does not abolish it. It simply introduces confusions. When so moved or when circumstances require–in regard to God–being will grant itself an incommensurable essence. By serving God and acting on his behalf we reduce him to ordinary, ends that exist in action. If he were situated beyond, there would be nothing to be done on his behalf.)
（外表上，事情已經改變，當上帝被呈現當著一個獨特而可以驗證的目標。現在，有些人會說，我所提到的無以倫比，僅僅就是上帝的超驗。但是對我而言，超驗非我的目標所能到達。情況並沒有多大改變，我們想的還是某個天神的滿意，而不是人的滿意。上帝的化身為人，遮蔽了難題，但是並沒有消除難題。它僅僅介紹混淆。當上帝如此被移除，或情況要求我們移除，人的生命實存賦予它自己無以倫比的本質。我們服侍上帝，並且代理他行動。以這種方式，我們將上帝淪落成為存在于行動的普通目標。假如上帝被定為超驗，那就沒有任何事情，能夠讓我們代替他來做。）
雄伯譯
32hsiung@pchome.com.tw
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Desire 43 Jacques Lacan

Desire 43

Jacques Lacan
雅克、拉康

THE SEMINAR OF JACQUES LACAN
BOOK VI
Desire and its Interpretation
欲望及其解釋

Seminar 6 1 17 December 1958

What does it mean to assume castration? Is castration ever really assumed? This sort of point against which have broken the last waves of what Freud called finite or indefinite analysis (4) is what? And up to what point in this dream and in connection with this dream is the analyst not only right, but also in a position, potentially, to be able to interpret it?

擔負起閹割是什麼意思？閹割曾經真的被負擔？衝破佛洛伊德所謂有限與無限的波浪的這個觀點是什麼？在夢中及關於這個夢的哪一點，精神分析師是正確的，從潛力來說，處於可以解釋的立場？

It is at this point that at the end of what we were saying the last time about this dream, I had left posed the question: the three ways open to the analyst of reintroducing the “in consequence of his wish”, the way that accords with the word of the subject, is in accord with what the subject had wished, and which he remembered perfectly well, which is not at all forgotten, namely that “in consequence of his wish” re-establishes there at the level of the upper line of “in consequence of his wish”, re-establishes there at the level of the hidden enunciation of unconscious memory, the traces of the
Oedipus complex, of the infantile desire for the death of the father, which is the thing Freud tells us is the capitalist in every formation of the dream, this infantile desire finds its entrepreneur on this occasion in a current desire which has to express itself in the dream, and which is far from being always an unconscious desire.

就在這個時候，上一次我們正談論到這個夢。我曾經提出這個問題，有三條途徑展開給精神分析師，重新介紹「由於他的遠望的結果」。跟生命主體的話語符合的方式，就是跟生命主體願望的內容相符合。他記得很清楚，根本沒有被忘記。換句話說，在「由於願望的結果」上一行的層次，「由於願望的結果」重新建立伊底普斯情結的痕跡，在無意識記憶的隱藏表達。這是嬰兒渴望父親的死亡。這就是佛洛伊德告訴我們，在夢的形成裏的資本主義，這個嬰兒的欲望找到它的企業家，在處於目前的欲望的這個場合。這個欲望必須表達它自己在夢裏。而且，它根本並不是總是無意識的欲望。

Is not this “in consequence of his wish” re-established at the level of the infantile desire, something which is found there in short in the position of going in the direction of the dream-desire, because it is a question of interposing at this crucial moment of the subject’s life which is realised by the death of the father, because it is a question in the dream of interposing this image of the object and incontestably presents (5) it as the support of a veil, of a perpetual ignorance, of a prop to what was in short up to then the alibi of the desire, because indeed the very function of the prohibition conveyed by the father, is indeed something which gives to desire its
enigmatic, even unfathomable form, this something from which the subject finds himself separated, this protection, this defence when all is said and done, which is as Jones very well glimpsed, and we will see today that Jones had some very extraordinary perceptions from certain points of view about this psychic dynamism, this moral pretext never to be affronted in his desire.

在嬰孩欲望的層次，「由於他的願望的結果」難道不是被重新建立？總之，嬰孩欲望在那裏被找到，在朝向夢的欲望的方向的位置。在生命主體的人生的這個重要的時刻，由於父親的死亡而實現的時刻，是什麼介入的問題。在夢中，客體的這個意象被介入，然後無庸置疑地呈現它，當著是幻覺面紗，永恆的無知的支持，支撐直至當時都是欲望的藉口。因為由父親傳達到的禁止的功用，確實是某件東西，帶給欲望，它謎團一般，甚至深不可測的形式。從這個某件東西，生命主體發現自己被分離，跟這個保護，這個防衛，當一切都說都做了。這是鐘斯清楚瞥見的。今天我們將會看到，鐘斯先生從某些觀點，有一些特別的感覺，關於精神的動力學。這個道德的藉口，永遠不要在他的欲望裏被冒犯。

Could we not say that the pure and simple interpretation of this oedipal desire is here something which in short attaches itself to some intermediary stage of the interpretation of the dream?

難道我們不能說：對於這個伊底普斯的欲望，道道地地的解釋，在此是某件總之會連接到夢到解析的一些中間的階段。

By permitting the subject to do what? Properly speaking this something whose nature you are going to recognise when it is designated as identifying with the aggressor. Is it anything other than the interpretation of oedipal desire, at this level and in these terms: that you had wished for the death of your father at such a date and for such a reason. In your childhood, somewhere in your childhood there is identification to the
aggressor.

這個階段容許生命主體做些什麼？適當地說，這個某件東西的特性，你們將會體認出來，當它被指明作為認同侵犯者。這難道不就是道道地地伊底普斯欲望的解釋？在這個層次以及以這樣的術語，你希望你的父親的死亡，在這樣的一個日期，為了這樣一個理由？在你的童年，在你童年的某個地方，你認同於侵犯者。

Have you not typically recognised that this is essential, because it is one of the forms of defence? Is it not (6) something which is put forward at the very place where the “in consequence of his wish” is elided? Are the “in consequence” and its meaning not essential for a full interpretation of the dream?

你們難道不曾獨特地體認到，這種認同是不可或缺的，因為它是防衛的形式之一？這難道不是某件被提出的東西，就在「由於他的願望的結果」被省略的地方？「由於、、、的結果」及其意義，對於夢的充份的解析，難道不是不可或缺？

There is no doubt about this, apart from the opportunities and the conditions which allow the analyst to get to this point, they will depend on the moments of the treatment, on the context of the response of the subject in dreams, because we know that in analysis the subject responds to the analyst, or at least to what the analyst has become in the transference, by his dreams.

關於這一點是無可置疑的，除了容許精神分析師到達這一點的這些機會與情況。他們將會依靠治療的時刻，根據生命主體在夢裏的回應的內容。因為我們知道，在精神分析時，生命主體會對精神分析師做回應。或是，至少，會對精神分析師在他的夢裏的移情時的情況做回應。

But essentially, I mean in the logical position of the terms, is a question not posed to the “in consequence of his wish”, to which we always run the risk of giving some over-hasty form, some over-hasty response, some premature response, some avoidance offered to the subject about what is in question, namely the impasse that he is put in by this fundamental structure which makes of the object of every desire the support of an essential metonomy, and something in which the object of human desire as such is presented in a vanishing form, and of which we can perhaps glimpse that castration is what we could call the final tempering.

但是基本上，我的意思是，從術語的邏輯術語來看，對於「由於他的欲望的結果」有一個問題沒有被提出。針對這個問題，我們總是冒著給予匆促回應的危險。某些過份匆促的回應，某個倉促的回應，某個生命主體提供的逃避，關於所被質疑。換句話說，由於這個基本的結構，他所處於的僵局。這個基本結構將一個基本的換喻的支持，當著是人類欲望的客體。在這個某件東西裏，人類欲望的客體本身被呈現，以一個逐漸消失的形式。關於這個某件東西，我們或許能夠瞥見：閹割就是我們所謂的最後的緩和。

Here then we are led to take up at the other end, namely at the one which is not given in dreams, to question more closely what is meant by, what is signified by human desire, and whether this (7) formula, I mean this algorithm, this S confronted, put in the presence of, put face to face with the o, with the object, and in this connection we have introduced into these dream-images, and of the meaning which is revealed to us in them. Is it not something that we cannot attempt to test in the phenomenology of
desire, as it is presented to us, curiously enough, of desire which is there, which is there since ………….. , which is at the heart of ………………..

在此，我們就不得不從另外一端開始從事，換句話說，在夢裏沒有被給予的這一端開始從事。我們要更加仔細地質疑，人的欲望意味著什麼？指明什麼？是否這個公式，我是指這個軌跡，這個生命主體所面對的，是否被擺放在面前的，跟客體正面相對。關於這一點，我們已經介紹到這些夢的意象，在夢裏顯示給予我們的意義。這難道不就是某件東西，我們無法以欲望的現象學給予測試的東西？非常耐人尋味的是，當它被呈現給予我們，作為存在那裏的欲望的現象學。這個欲望自從什麼時候就在那裏？位於什麼的核心？

Let us try to see in what form this desire presents itself to us analysts.

讓我們設法看出，這個欲望以怎樣的形態呈現自己給予我們精神分析師？

This algorithm is not going to be able to lead us together along the path of a questioning which is that of our common experience, of our experience as analysts, of the way in which in the case of the subject, in the subject who is not necessarily or always the neurotic subject regarding whom we have no reason to presume that
on this point his structure is not included, because it reveals a more general structure. In any case there is no doubt that the neurotic finds himself situated somewhere along what represents the prolongations, the processes of an experience which for us
has a universal value.

這個軌跡並無法引導我們一起沿著一個質疑的途徑。這個質疑就是我們的共同經驗的質疑，我們作為精神分析師的經驗的質疑。就生命主體而言，就未必或總是神經官能症的生命主體而言，關於他們，我們沒有理由去假定：在這一點，他的結構會沒有被包括，因為它顯示一個更加一般性的結構。無論如何，無可置疑的是，神經官能症患者發現他自己所處的位置，是沿著代表延長的某個地方，代表一個經驗的過程。對於我們而言，這種經驗擁有舉世皆准的價值。

This indeed is the point around which the whole construction of Freudian doctrine unfolds.

確實就是這一點，佛洛伊德學說的整個結構，就環繞著這一點展開。

雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

Jung Handbook 33

Jung Handbook 33
The Handbook of Jung Psychology
榮格心理學手冊

Chapter 12 第十二章
Alchemy 鍊金術
Stanton Marian 史坦頓、瑪瑞恩

Classical development of Jung’s ideas
榮格觀念的古典發展

The power of the above sentiment and of Jung’s studies strongly influenced his close followers, Marie-Louise von Franz (1915-1988) in Europe and Edward Edinger (1922-1998) in the United States. Both von Franz and Edinger held Jung’s work to be fundamental and viewed themselves primarily as elaborators of his ideas, and as commentators who gave students easier access to the work of the master. These rather humble self-assessments do not adequately represent the extent to which their own contributions have extended and contributed to the field of analytical psychology and
especially to our understanding of alchemy.

以上的情感力量及榮格的研究，強烈地影響他的知己追隨者，在歐洲的梵、法蘭茲，及在美國的阿德伍、阿丁吉。但是梵、法蘭茲與阿丁吉都以榮格的著作作為基礎，並且看待自己，主要是發揚光大他的觀念，及作為評注，讓學生能夠更加容易接受大師的著作。這是他們的自我謙抑，但並不代表他們的貢獻僅是如此。他們對於精神分析心理學的領域貢獻良多，特別是幫助我們瞭解鍊金術。

Von Franz has been considered to be the primary developer of Jung’s alchemical legacy. She ‘became world renowned among followers of Jung and after his death was an eloquent spokesperson for his ideas’ (T.B. Kirsch 2000: II). Von Franz met Jung when she was 18 years old in 1933, just around the time Jung’s interest in alchemy was catalysing. He analysed her in exchange for her work on translations of texts from Greek and Latin She continued as a close collaborator and eventually published what was in essence the third part of the Mysterium Coniunctionis called The Aurora Omsurgens (1966).

梵、法蘭茲一直被認為是榮格鍊金術遺產的主要發展者。在榮格門徒中。她享有世界的名聲。在榮格死後，她替他的觀念，作雄辯的代言。1933年，梵、法蘭茲十八歲時，她遇見榮格。差不多在當時，榮格對於鍊金術的興趣正在催化。他替她作精神分析，交換她替他翻譯希臘文與拉丁文的文本。她繼續作為一位親密的合作者，最後，她出版本質上是「神秘主義的結合」的第三部份，被稱為「The Aurora Omsurgens」

The Aurora is an account of and commentary on an alchemical text that dated roughly from the thirteenth century. The text has been ascribed to Thomas Aquinas, though its authorship is disputed. Jung chose this text as exemplary of medieval Christianity’s attempt to come lo terms with alchemical philosophy and as an instance of the alchemical problem of the opposites. Von Franz’s (1966) commentary shows how
Jung’s analytical psychology may be used as a key to unlock the meaning, of
this difficult and very psychological text, and how the traditional practice of
alchemy is best understood as a symbolic process.

「曙光女神」是描述及評論鍊金術的文本。時期大約在十三世紀。這個文本的作者被認為是湯馬斯，阿奎那，雖然真實的作者是誰，還有爭議。榮格選擇這個文本作為一個例子，證明中世紀基督教，企圖跟鍊金術的哲學相妥協，並作為對立元素的鍊金術遭遇的難題的例子。梵、法蘭茲的評述顯示，榮格的精神分析心理學，可能被當作解開意義的鑰匙，對於那些晦澀難懂的心理學文本。鍊金術的傳統做法，作為一個符號象徵的過程，最能夠受到瞭解。

Von Franz extended her work on alchemy through lectures to students at the Jung Institute in Zurich in 1959. These lectures were transcribed by Una Thomas, a member of the seminar, and published in 1980 under the title Alchemy: An Introduction to the Symbolism and the Psychology. The book was designed to be an introduction to Jung’s more difficult study and is a `practical account of what the alchemists were really looking for — emotional balance and wholeness’ (von Franz 1980).

梵、法蘭茲透過對於學生的演講，在1959年的慕尼克的榮格學院，擴充她對於鍊金術的研究。這些演講由尤那、湯馬斯錄音謄寫。他是講座的一位成員。這些演講在1980 年出版，書名是：「鍊金術：符號象徵及心理學導論」。這本書被設計要介紹榮格更加難懂的研究，很實際地描述鍊金術師確實是在追尋什麼？情感的平衡與健康。

The text contains lectures on old Greek and Arabic alchemy as well as on later European alchemy and The Aurora Consurgens. In giving her course and publishing this book von Franz hoped to enable students to read Jung with more comprehension.
She recognised how dark and difficult his alchemical writings were and that even many of his closest students could not follow his work in this area.

這個文本包括的演講有：對古希臘，阿拉伯及晚期歐洲的的鍊金術，及「曙光女神」。以發表演講及出版書籍的方式，梵、法蘭茲希望讓學生能夠閱讀榮格，更加可以理解。她體認到，榮格的鍊金術著作是多麽的黑暗及晦澀。許多他最親密的學生，都無法跟得上他在這個領域的研究。

Nevertheless, she stressed the importance of this work. Her lectures continued in Zurich in January and February of 1969, and her book Alchemical Active Imagination was published in 1979. In addition to a short history of alchemy, von Franz concentrated on Gerhard Dorn, an alchemist and physician who lived probably in the sixteenth century. Following his work as a whole, and staying close to the original, she showed the similarity between the alchemist’s practice and Jung’s technique of active imagination, both of which promote a dialogue with the unconscious.

可是，她強調這個研究的重要性。1969年，一月及二月，她繼續在慕尼克的演講。她的書「鍊金術的積極想像」，在1979年出版。除了鍊金術的短期歷史外，梵、法蘭茲專注於研究一位鍊金術師兼醫生，吉哈德、豆恩。他可能生於十六世紀。當她從整體上研究他的著作，緊靠近原文，她顯示：鍊金術的做法跟榮格的積極想像的技巧，有類同之處。兩者都要提升跟無意識的對談。

Von Franz’s last direct work on alchemy is an historical introduction and psychological commentary on an Arabic alchemical text, Hall ar-Rumuz, or
Clearing of Enigmas, alternatively translated The Explanation of Symbols (1999). The author, Muhammad ibn Umail (`Senior’), lived in the tenth century AD.

梵、法蘭茲最後一本直接探討鍊金術的著作，從歷史角度介紹，並從心理學角度評述阿拉伯的文本「解開謎團」，另外有人翻譯為「符號象徵的解釋」(1999).原作者，默汗莫德、吳梅爾是第十世紀的人。

Two non-professional translators did the translation of the text, and von Franz’s interpretation was based on this draft. In order to avoid premature discussion, the work has been printed privately by Theodor Abt with the provision that it not be quoted or reviewed until a rectified and more complete translation is accomplished. Abt is in possession of a valuable collection of Arabic manuscripts that presumably will also be published.

兩位元非專業的譯者替這個文本翻譯。梵、法蘭茲根據原稿。為了避免過早引起討論，這本著作由希奧德、阿布特私下印行。有條但書：直到修正版或獲得更完整的翻譯，它才應該被引述或評論。阿布特擁有一套寶貴的阿拉伯文的原稿，我們推測它將也會被出版。

The first of these has been entitled Corpus Alchemicum Arabicum: Book of the Explanation of the Symbols Kitab Hall ar-Rumuz, a text attributed to Muhammad ibn Umail. This first volume of the Arabic corpus was co-edited by Wilferd Madelung in 2003. These texts represent the missing link within the mystical branch of alchemy, connecting Gnostic-Hermetic Greek alchemy to the mystical Latin alchemy of Europe.

這些原稿的第一章節標題是：「阿拉伯鍊金術：解開符號謎團的解釋之書」。文本的作者歸屬于默汗莫德、吳梅爾。2003年，阿拉伯文集的第一冊由馬德倫共同編輯。這些文本代表失落的重新銜接，關一鍊金術的神秘的流派，將諾斯教派及神秘教派的古希臘鍊金術，跟歐洲的神秘拉丁教派的鍊金術連接。

In the above work, von Franz before her death acted as a collaborator, translator and creative developer of Jung’s alchemical work. She contributed to the history of alchemy, the dialogue of alchemy with Christianity, and the importance of a symbolic and psychological approach. She also furthered our thinking about the alchemical problem of the opposites and our understanding of the Unus Mundus, the unified field upon which the opposites rely.

在上述的那本著作，梵、法蘭茲在過世之前，充當榮格的鍊金術著作的合夥人，譯員，及創造性的開發者。對於鍊金術的歷史，鍊金術跟基督教的對話，及符號象徵及心理學的方法，她貢獻良多。她也促進我們對於鍊金術的對立難題的思考，以及對於正反對立所依靠的「統一場」的瞭解。

These themes are further elaborated in her book Psyche and Matter (1992). In it, she brings together reflections on number, time, synchronicity, and the relationship between depth psychology, contemporary physics and quantum theory. She has also contributed to Jung’s view of Christianity and an understanding of the importance of alchemy as a religious contribution to the Christian myth. In an interview (Wagner
1977), when asked what the main value was of Jung’s and her own work on alchemy, she stated that: civilization needs a myth to live . . .

在1992年，她的書「精神與物質」裏，這些主題進一步被建構。在書裏，她彙集一些有關數目、時間、同時性、深度心理學、當代物理及量子理論之間的關係。她也貢獻榮格對於基督教神話的觀點。1977年她接受華格納的訪談。當她被問及榮格的鍊金術及她自己對鍊金術的研究，主要的價值在哪里，她陳述說：文明需要神話，才能生存、、、

And I think that the Christian myth, on which we have lived, has degenerated and become one-sided and insufficient. I think alchemy is the complete myth. If our Western civilization has a possibility of survival, it would be by accepting the
alchemical myth, which is a richer completion and continuation of the Christian myth . . . The Christian myth is deficient in not including enough of the feminine. (Catholicism has the Virgin Mary, but it’s only the purified feminine; it does not include the dark feminine).

我認為，我們賴以生存的基督教的神話，已經衰微，變成片面及不足。我認為鍊金術是完整的神話。假如我們西方文明，有繼續生存的可能，那就是要接受鍊金術的神話。基督教的神話的欠缺在於沒有相容並蓄足夠的女性精神。（天主教有聖女瑪麗的神話，但是那是被淨化的女性精神，它並沒有包括黑暗的女性精神。）

Christianity treats matter as dead and does not face the problem of the opposites of evil. Alchemy faces the problem of the opposites, faces the problem of matter, and faces the problem of the feminine. (Marie-Louise von Franz, quoted in Wagner 1998-1999: 15-16)

基督教將物質看待是沒有生命，並且沒有面對邪惡的對立的難題。鍊金術面對善惡對立的難題，面對物質的難題，以及面對女性精神的難題。 (梵、法蘭茲接受華格納訪談引言。)