The Symbols of Transformation 45

The Symbols of Transformation 45
自性的转化

Carl Jung
卡尔 荣格

CHAPTER II
第二章

THE MILLER PHANTASIES
米勒的幻想
The Symbols of Transformation 42

Besides this story of identification with Christian, there
follows as a further example an extraordinarily plastic
memory of the sea, evoked by the sight of a photograph of
a steamboat on the high seas (” Je sentis les pulsations
des machines, le soulevement des vagues, le balancement
du navire “)

除了对于基督徒的认同的这个故事外,后面跟随着一个特殊的对于大海的弹性的记忆,作为更进一步的例子。由于看见汪洋大海的轮船的照片所激发。

We may mention here the supposition that there are
connected with sea journeys particularly impressive and
strong memories which penetrate deeply into the soul
and give an especially strong character to the surface
memories through unconscious harmony To what extent
the memories assumed here agree with the above mentioned
problem we shall see in the following pages.

我们在此可以提到这个假设:跟海洋旅行联想一块的是那些特殊而强烈的记忆。这些记忆深深地贯穿进入灵魂,并且给予非常特殊的强烈的特性,通过无意识的和谐,进到表面记忆。在此被认为的这些记忆认同以上提到的难题到什么程度,我们将在以下的几页看见.

This example, following at this time, is singular Once,
while ‘in bathing, Miss Miller wound a towel around her
hair, in order to protect it from a wetting. At the same
moment she had the following strong impression

在此时随之而来的这个例子非常奇特。有一次,当她在沐浴时,米勒小姐用毛毛环绕她的头发,为了保护头发不要淋湿。同时,她拥有以下的强烈的印象。

” II me sembla que j’etais sur un piedestal, une veritable statue egyptienne, avec tous ses details membies raides, un pied en avant, la mam tenant des insignes,” and so on

Miss Miller identified herself, therefore, with an Egyptian
statue, and naturally the foundation for this was
a subjective pretension That is to say,
“I am like an Egyptian statue, just as stiff, wooden, sublime and impassive,” qualities for which the Egyptian statue is proverbial One does not make such an assertion to one’s
self without an inner compulsion, and the correct formula
might just as well be, “as stiff, wooden, etc,, as an Egyptian statue I might indeed be ” The sight of one’s own unclothed body in a bath has undeniable effects for the phantasy, which can be set at rest by the above formula. 2

米勒小姐因此认同埃及的雕像。当然,这种认同的基础是主观的伪装。换句话说,“我就像一尊埃及的雕像,同样地僵化,木讷,升华与被动”的特质,埃及的雕像的通俗的特质。每当我们对我们的自己做如此的主张,我们就会有内在的冲动。正确的公式很可能是:“同样的僵化,木讷,等等,作为一尊埃及的雕像,我确实可能是”。 看见自己沐浴时没有穿着衣服的身体,对于幻想具有无法否认的影响。根据以上的公式可以让幻想安定下来。

The example which follows this, emphasizes the
author’s personal influence upon an artist

随之而来的这个例子强调作者的个人对于艺术家的影响 :

” J’ai leussi a ku fane icrtdre des paysages, comme ceux du
lac Leman, oil il n’a jamais etc, et il pietendait que je pouvais lui faire icndie des choses qu’il n’avait jamais vues, ct lui donner la sensation d’une atmosphere ambiante qu’il n’avait jamais sentLe; bref que je me seivais de lui comme lui-meme se sei-vait de son ciayon, c’est a due comme d’un simple insti uraent ”

This observation stands in abrupt contrast to the phantasy
of the Egyptian statue Miss Miller had here the
unspoken need of emphasizing her almost magic effect
upon another person This could not have happened,
either, without an unconscious need, which is particularly
felt by one who does not often succeed in making an
emotional impression upon a fellow being.

这个观察跟埃及雕像的幻想具有突显的对照。米勒小姐在此拥有无以言喻的需要,强调她几乎魔术般的影响,对于另外一个人。假如没有无意识的需要,这种影响本来也不可能发生的。这种无意识的需要特别被感觉到,对于一位并没有经常成功于从情感的印象加诸于同胞的人而言。

With that, the list of examples which are to picture
Miss Miller’s autosuggestibility and suggestive effect, is
exhausted In this respect, the examples are neither
especially striking nor interesting From an analytical
viewpoint, on the contrary, they are much more important,
since they afford us a glance into the soul of the
writer. Ferenczi has taught us in an excellent work
what is to be thought about suggestibility, that is to say,
that these phenomena win new aspects in the light of the
Freudian libido theory, in so much as their effects become
clear through “Libido-besetzungen ”

随着无意识的需要,应该用来描绘米勒小姐的自动的暗示与暗示的影响的例子的名单,就耗用尽了。在这方面,这些例子既不特别的引人注意,也不特别有趣。相反地,从精神分析的观点,它们更加地重游。因为它们让我们能够瞥见作者的灵魂。在一本有关被认为是探讨暗示的优秀的著作,费伦奇曾经教导我们,也就是说,这些现象赢得新的层面,从弗洛伊德的力比多的理由的观点。因为它们的影响通过“力比多的生命力”变得显而易见。

This was already
indicated above in the discussion of the examples,
and in the greatest detail regarding the identification
with Christian. The identification becomes effective by
its receiving an influx of energy from the strongly accentuated thought and emotional feeling underlying the
Christian motif. Just the reverse is the suggestive effect
of the individual in an especial capacity for concentrating
interest (that is to say, libido) upon another person, by
which the other is unconsciously compelled to reaction
(the same or opposed).
在以上的例子的讨论里,这个力比多的生命力已经被指示。非常详尽地,关于对于基督徒的认同。这个认同变得有效,由于它接收精力能源的流入,从强烈被强调的思想与情绪的感觉,作为基督徒的母题的基础。完全相反的东西是个人的这个暗示的影响,它具有特殊的能力专注興趣(也就是,力比多生命力)于另外一个人身上。 凭借这个能力,另外一个人无以识地被迫作出反应(相同或相反的反应)。

The majority of the examples
concern cases where Miss Miller is put under the effects
of suggestion; that is to say, when the libido has spontaneously gained possession of certain impressions, and
this is impossible if the libido is dammed up to an unusual
degree by the lack of application to reality Miss
Miller’s observations about suggestibility inform us,
therefore, of the fact that the author is pleased to tell
us in her following phantasies something of the history
of her love.

大多数的这些例子关心的这些情况,在那里,米勒小姐被放置在暗示的影响之下:换句话说,当力比多生命力自动自发地获得拥有某些的印象。这是不可能的,假如力比多生命力被阻止到不寻常的程度,由于欠缺运用到现实。因此,米勒小姐关于暗示的观察告诉我们这个事实:作者很乐意告诉我们,用她的以下的幻想,有关她的恋爱的历史的某件东西。

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

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