Aion XV

Aion XV
永恒纪元 第15章

CONCLUSION
结论

422 I have tried, in this book, to elucidate and amplify the various
aspects of the archetype which it is most important for modern
man to understand namely, the archetype of the self. By way
of introduction, I described those concepts and archetypes which
manifest themselves in the course of any psychological treatment
that penetrates at all deeply.

在这本书，我曾经尝试阐明与强化原型的各个层面。现代人们理解原型是非常重要的，也就是自性的原型。作为导引，我描述展现自己的那些观念与原型，在任何心彻底深入的理疗愈的过程。

The first of these is the
SHADOW, that hidden, repressed, for the most part inferior and
guilt-laden personality whose ultimate ramifications reach back
into the realm of our animal ancestors and so comprise the whole
historical aspect of the unconscious. Through analysis of the
shadow and of the processes contained in it we uncover the
ANIMA/ANIMUS syzygy.

这些原型的第一个是“阴影”，那个被隐藏，被压抑的“阴影”。大部分是低下而且充满罪恶感的人格。这些人格的最后的深入发展回溯到我们的动物的祖先的领域。所以，它包含无意识的完整的历史的层面。通过对于阴影的精神分析，以及对于被包括在它里面的各种过程，我们发现阿尼玛与阿尼玛斯的融合。

Looked at superficially, the shadow is cast
By the conscious mind and is as much a privation of light as the
physical shadow that follows the body.

表面观看起来，阴影被意识的心灵投射。同样，阴影也是是光的被剥夺与跟随身体的生理的阴影。

For this superficial view,
therefore, the psychological shadow with its moral inferiority
might also be regarded as a privation of good. On closer inspection,
however, it proves to be a darkness that hides influential
and autonomous” factors which can be distinguished in their own
right/ namely anima and animus.

因此，对于这个表面的观点，心理的阴影具有它的道德的低劣，也可能被认为是道德的被剥夺。可是，当我们更加仔细审查时，阴影证明是隐藏具有影响力与具有自主性因素的黑暗。这些因素根据它们的特征被区别，也就是阿尼玛与阿尼玛斯。

When we observe them in full
operation—as the devastating, blindly obstinate demon of opinionatedness
in a woman, and the glamorous, possessive, moody,
and sentimental seductress in a man—we begin to doubt whether
the unconscious can be merely the insubstantial comet’s tail of
consciousness and nothing but a privation of light and good.

当我们观察它们在完整的运作当中，作为是女人身上的偏执狂的毁灭性的盲目的固执的恶魔，在男人身上的魅力，著魔，情绪化，与滥情的诱拐。我们开始怀疑，无意识是否仅是意识的非实质的彗星的尾巴，仅是光与善的被剥夺。

423 If it has been believed hitherto that the human shadow was
the source of all evil, it can now be ascertained on closer investigation
that the unconscious man, that is, his shadow, does not
consist only of morally reprehensible tendencies, but also displays
a number of good qualities, such as normal instincts,
appropriate reactions, realistic insights, creative impulses, etc.

假如迄今有人相信，人类的阴影是各种邪恶的来源。更加仔细的研究之下，我们现在也能够确定，无意识的人，也就是他的阴影，并没有仅是由道德该受责备的倾向组成。而是展示许多好的特质，譬如，正常的本能，合适的反应，实际的洞察力，创造性的冲动，等等。

On this level of understanding, evil appears more as a distortion,
a deformation, a misinterpretation and misapplication of facts
that in themselves are natural. These falsifications and caricatures
now appear as the specific effects of anima and animus, and
the latter as the real authors of evil.

在这个理解的层面，邪恶出现作为扭曲，变形，错误诠释与错误运用那些自身是自然的事实。这些虚假与嘲讽现在出现作为阿尼玛与阿尼玛斯的明确的影响。后者则是作为邪恶的真实的作者。

But we cannot stop even at
this realization, for it turns out that all archetypes spontaneously
develop favourable and unfavourable, light and dark, good and
bad effects. In the end we have to acknowledge that the self is
a complexio oppositorum precisely because there can be no
reality without polarity.

但是即使有这个体会，我们无法停止。因为结果证明，所有的原型都自动自发地发展影响，有利与不利，光与黑暗，善与恶的影响。最后，我们必须承认，自性是一个复杂的对立体。确实是因为每个现实，都有极端。

We must not overlook the fact that
opposites acquire their moral accentuation only within the
sphere of human endeavour and action, and that we are unable
to give a definition of good and evil that could be considered
universally valid. In other words, we do not know what good
and evil are in themselves.

我们一定不要忽略这个事实。仅是在人类行为与行动的范围之内，对立力量才得到它们的道德的强调。对于无法被认为具有普世有效的善与恶，我们不能个给予定义。换句话说，我们并不知道善与恶本身是什么。

It must therefore be supposed that
they spring from a need of human consciousness and that for
this reason they lose their validity outside the human sphere.
That is to say a hypostasis of good and evil as metaphysical entities
is inadmissible because it would deprive these terms of
meaning. If we call everything that God does or allows “good,”
then evil is good too, and “good” becomes meaningless.

因此，我们必须假设，它们起源于人类意识的需求。因为这个理由，它们丧失它们的有效性，在人类的范围之外。换句话说，善与恶的要素作为形上学的实体，无法被承认。因为那会将这些术语剥夺掉意义。假如我们称上帝所做或容许的一切为善，那么邪恶便也是善。“善”就变成没有意义。

But suffering, whether it be Christ’s passion or the suffering of the
world, remains the same as before. Stupidity, sin, sickness, old
age, and death continue to form the dark foil that sets off the
joyful splendour of life.

但是痛苦始终跟以前一样，无论是耶稣基督的激情或世界的痛苦。愚昧，原罪，病痛，老年，与死亡，都继续形成黑暗的箔纸，点燃生命的欢愉的光辉。

The recognition of anima and animus is a specific experience
that seems to be reserved mostly, or at any rate primarily, for
psychotherapists. Nevertheless, anyone who has a little knowledge
of belles-lettres will have no difficulty in forming a picture
of the anima; she is a favourite subject for novelists, particularly
west of the Rhine.1

对于阿尼玛与阿尼玛斯的体认是明确的经验，大部分似乎被保留的经验，或无论如是原初似乎被保留给心理治疗师。可是，对于稍具写作能够的人们，他们会没有困难地构想阿尼玛的画面。阿尼玛是一个受人喜爱的主题，给小说家，特别是莱茵河的西岸的小说家。

Nor is a careful study of dreams always necessary.
It is not quite so easy to recognize the woman’s animus, for
his name is legion. But anyone who can stand the animosity of
his fellows without being infected by it, and is capable at the
same time of examining it critically, cannot help discovering
that they are possessed. It is, however, more advantageous and
more to the point to subject to the most rigorous scrutiny one’s
own moods and their changing influence on one’s personality.

详细地研究梦也并非总是必要。要体认出女人的阿尼玛斯则是并不那么容易。因为阿尼玛斯的名称是军团。但是任何能够承受起他的同胞的敌意而不受敌意影响的人，同时又能够批判地审视这个敌意的人，他会情不自禁地发现，他们为敌意所著魔。可是，这是更加有利，更加中肯，将自己的心情与心情对于一个人的人格的影响，隶属于最严格的审查。

To know where the other person makes a mistake is of little
value. It only becomes interesting when you know where you
make the mistake, for then you can do something about it. What
we can improve in others is of doubtful utility as a rule, if,
indeed, it has any effect at all.

知道别人在那里犯错是没有多大用途。仅有当你知道你在那里犯错，你才感到興趣。因为那样你才能够对它做某种的处理。我们在别人身上能够改进的东西，其实用性通常值得怀疑。的确，它根本就没有什么效果。

雄伯译
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