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。)

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