无意识对于意识的影响 145

无意识对于意识的影响 145
Carl Jung
卡尔 荣格
II
PHENOMENA RESULTING FROM THE ASSIMILATION OF THE UNCONSCIOUS
吸收无意识造成的现象
228

I

In the case of inflation through knowledge we are dealing
with something similar in principle, though psychological more subtle. Here it is not the dignity of an office that causes tJ inflation, but very significant fantasies. I will explain what mean by a practical example, choosing a mental case whom happened to know personally and who is also mentioned in publication by Maeder.2

在通过知识的膨胀的个案,我们正在处理某件类似原则的东西。虽然就精神分析而言,是更加微妙。在此,引起这个膨胀的并不是一个职位的尊严。而是非常重要的幻想。我将会解释我是什么意思,用一个实际的例子,选择一个精神病的个案,我巧合个人知道的个案。这个精神个案也被梅德尔在出版物被提到。

The case is characterized by a high d gree of inflation. (In mental cases we can observe all the pb nomena that are present only fleetingly in normal people, in cruder and enlarged form.) 3 The patient suffered from para¬noid dementia with megalomania. He was in telephonic com¬munication with the Mother of God and other great ones. In human reality he was a wretched locksmith’s apprentice who at the age of nineteen had become incurably insane. He had never been blessed with intelligence, but he had, among other things, hit upon the magnificent idea that the world was his picture¬book, the pages of which he could turn at will. The proof was quite simple: he had only to turn round, and there was a new page for him to see.

这个个案的特色是高度的膨胀(在精神病的状态,我们能够感觉所有的现状,在正常人们身上,仅是瞬间出现,以更加粗糙而扩大到形式。)病人遭受偏执狂精神病与夸大狂的痛苦。他跟上帝的母亲与其他伟大的人物l,用电话在沟通。在人类的现实界,他是一位悲惨的锁匠的学徒。在19岁的年纪,他已经成为无可救药的疯狂。他从来没有享有过智慧的幸福。但是,除此而外,他曾经想到辉煌的观念:这世界上他的图画书。图画书的页数,他能够任意翻阅。这个证据相当简单:他只要向后转,就有新的一页等待他看。

2 Maeder, “Psychologische Untersuchungen an Dementia-Praecox-Kranken” (‘9′ pp. 209ft’.
143

THE RELATIONS BETWEEN THt: t:l70 AND THt: UNGONM.;IOUS
229 This is Schopenhauer’s “world as will and idea” in un-
adorned, primitive concreteness of vision. A shattering idea in¬deed, born of extreme alienation and seclusion from the world, but so naively and simply expressed that at first one can only smile at the grotesqueness of it. And yet this primitive way of looking lies at the very heart of Schopenhauer’s brilliant vision of the world. Only a genius or a madman could so disentangle himself from the bonds of reality as to see the world as his pic¬ture-book. Did the patient actually work out or build up such a vision, or did it just befall him? Or did he perhaps fall into it? His pathological disintegration and inflation point rather to the latter. It is no longer he that thinks and speaks, but it thinks and speaks within him: he hears voices.

这是叔本华的“意志与表象的世界”,让幻象处于没有装饰的原始的具体状态。这确实是一个摧毁的表象,跟这个世界极端异化与隐遁所诞生。但是如此天真而单纯地被表达,以致于起初我们仅能够微笑,对于它的古怪。可是,观看的这种原始的方式,位于叔本华的杰出的世界的幻象的核心。仅有一位天才,要不然就是疯子,才会将他自己跟现实的默契如此脱离开来,以致于他看见世界,作为他的图画书。病人实际上解决或建筑这样的幻景吗?或这个幻景仅是降临他身上?或他或许掉入这个幻景?不再是他在思想与言谈。而是它在他身上思想与言谈:他听见声音。

So the difference between him an1 Schopenhauer is that, in him, the vision remained at the stage of a mere spontaneous growth, while Schopenhauer ab¬stracted it and expressed it in language of universal validity. In so doing he raised it out of its subterranean beginnings into the clear light of collective consciousness. But it would be quite wrong to suppose that the patient’s vision had a purely personal character or value, as though it were something that belonged to him. If that were so, he would be a philosopher. A man is a philosopher of genius only when he succeeds in transmuting the primitive and merely natural vision into an abstract idea be-longing to the common stock of consciousness.

在他与叔本华之间的差异是,在他身上,这个幻景始终在仅是自动自发的成长的阶段。而叔本华则是将它抽离出来,并且用普世正确性的语言表达它。当他这样做时,他将它从它在地下的开始抬举起来,进入集体意识的光天化日之下。但是这将是相当错误,假如我们认为,病人的幻象拥有完全的个人的特性或价值。好像那时某件属于他的东西。假如情况是那样,他将会是一位哲学家。一个人是一位天才的哲学家,仅有当他成功地将原始与仅是自然的幻景,传递进入抽象的表象,属于意识的共同贮存所的抽象的表象。

g When 1 was still a doctor at the psychiatric clinic in Zurich, 1
once took an intelligent layman through the sick•wards. He had never seen a lunatic asylum from the inside before. When we had finished our round, he exclaimed, “I tell you, it’s just like Zurich in miniature’ A quintessence of the population. It is as though all the types one meets every day on the streets had been assembled here in their classical purity. Nothing but oddities and picked specimens from top to bottom of society'” 1 had never looked at it from this angle before, but my p-iend was not far wrong.
144

THE ASSIMILATION OF THE UNCONSCIOUS

This achievement, and this alone, constitutes his personal value, for which may take credit without necessarily succumbing to inflation. But the sick man’s vision is an impersonal value, a natural grow against which he is powerless to defend himself, by which he actually swallowed up and “wafted” clean out of the world. F from his mastering the idea and expanding it into a philosopl cal view of the world, it is truer to say that the undoubted gra deur of his vision blew him up to pathological proportions. The personal value lies entirely in the philosophical achievemel not in the primary vision. To the philosopher as well this visi( comes as so much increment, and is simply a part of the comm( property of mankind, in which, in principle, everyone has share. The golden apples drop from the same tree, wheth they be gathered by an imbecile locksmith’s apprentice or by Schopenhauer.

这个成就,仅有这个成就,就构成他的个人的价值。对于这个价值,他可能获得推崇,而没有必然要陶醉于自我膨胀。但是生病的人的幻象,具有非个人的价值。他并没有能够防卫他自己,来对抗这种自然的成长。他实际上被这个非个人的价值,自然的成长所吞没,并且被“冲走”离开这个世界。他根本就没有掌控这个表象,也没有将这个表象扩大成为他对世界的哲学的观点。更加真实地,我们说:他的幻象的无可置疑的辉煌吹刮他,直至病态的程度。这个个人的价值完全在于哲学的成就,而不是在于原初的幻象。对于这位哲学家,这个幻象充当是如此的增值,并且仅是人类的共同财产的一部分。在这个财产里,原则上,每个人都分享一部分。黄金般的蘋果从相同的树上掉下来,无论它们被收集,被白痴的锁匠的学徒,或被叔本华。

230 There is, however, yet another thing to be learnt from tl
example, namely that these transpersonal contents are not jl inert or dead matter that can be annexed at will. Rather th are living entities which exert an attractive force upon the co scious mind. Identification with one’s office or one’s title is ve attractive indeed, which is precisely why so many men are not ing more than the decorum accorded to them by society. In va would one look for a personality behind the husk. Undernea all the padding one would find a very pitiable little creatm That is why the office-or whatever this outer husk may be-is attractive: it offers easy compensation for personal deficiencies

可是,还有另外一件事情要学习,从这个例子。换句话说,这些跨越个人的内容并不仅是能够随意被合并的惰性,或是死的东西。相反地,它们是活生生的实体。这些实体运用迷人的力量,在意识的心灵。认同一个人的职位,或一个人的头衔,确实是非常迷人的。那确实是为什么这么多的人们仅仅就是社会给予他们的礼仪。我们将会白费力气地在那个残幹背后,寻找一个人格。在所有的座垫底下,我们将会找到一个可怜的小动物。

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

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