Collected 7 态度与类型的难题 3

Collected 7
Analytical Psychology
分析心理学
Carl Jung
卡尔荣格
IV
第四章
THE PROBLEM OF THE ATTITUDE-TYPE
态度-类型的难题

3 Cf. my essay “On Psychic Energy.”

47

ON THE PSYCHOLOGY OF THE UNCONSCIOUS
72 We may allow that this view has a certain justification in so
far as man is at all capable of marking out a definite line along which his life has to go. But we know that there is no human foresight or wisdom that can prescribe direction to our life, ex¬cept for small stretches of the way. This is of course true only of the “ordinary” type of life, not of the “heroic” type. The latter kind also exists, though it is much rarer.

我们可能容许这个观点具有某种的理由，因为人能够标示一个明确的脉络。沿着这个脉络，他的生命必需前进。但是，我们知道，并没有什么人的远见或智慧能够指定方向给我们的生活。除了这个方式的微小的延伸。当然，这仅是就“普通种类的生活”而言，才是真实的，而不是“英雄式”的种类。后者也存在，虽然时期较晚。

Here we are certainly not entitled to say that no marked direction can be given to life, or only for short distances. The heroic style of life is absolute-that is, it is oriented by fateful decisions, and the decision to go in a certain direction holds, sometimes, to the bitter end. Ad¬mittedly the doctor has to do, in the main, only with human beings, seldom with voluntary heroes, and then they are mostly of a type whose surface heroism is an infantile defiance of a fate greater than they, or else a pomposity meant to cover up some touchy inferiority. In this overpoweringly humdrum existence, alas, there is little out of the ordinary that is healthy, and not much room for conspicuous heroism.

在此，我们确实并没有资格说，没有明显的方向能够被给予生活。或仅是给予短的距离。英雄式的生活方式是绝对的，换句话说，英雄式的生活方式被命运的决定所定向。要朝着某个方向前去的决定，有时紧捉住痛苦的结果。大体上，虽然医生仅是必须处理人类，很少处理自愿的英雄。因此，他们大部分是属于那一种英雄式生活方式。他的表妹的英雄主义是婴孩般挑衅，比起他们更强大的命运。要不然，被用来掩盖某些敏锐的自卑的堂皇行为，在这个过份沉闷的生存，没有留下多少空间给显著的英雄主义。

Not that heroic demands are never put to us: on the contrary-and this is just what is so irritating and irksome-the banal everyday makes banal de-mands upon our patience, our devotion, perseverance, self¬sacrifice; and for us to fulfil these demands (as we must) humbly and without courting applause through heroic gestures, a hero¬ism is needed that cannot be seen from the outside.

倒不是因为英雄的要求从来没有跟我们提出。相反地，这恰恰是如此令人愤怒与懊恼的东西。日常生活的陈腐对于我们的耐心，忠诚，毅力，自我牺牲，提出陈腐的要求。为了谦卑地让我们实践这些要求，（如同我们必须），而不是通过英雄式的姿态获取赞美，英雄主义是被需要的，它并不是从外在来观看。

It does not glitter, is not belauded, and it always seeks concealment in ev-eryday attire. These are the demands which, if not fulfilled, are the cause of neurosis. In order to evade them, many a man has dared the great decision of his life and carried it through, even if in the common human estimation it was a great error. Before a fate such as this one can only bow one’s head. But, as I say, such cases are rare; the others are in the vast majority. For them the direction of their life is not a simple, straight line; fate confronts them like an intricate labyrinth, all too rich in possibilities, and yet of these many possibilities only one is their own right way.

这种英雄主义并不闪闪发光，它并不是被赞赏，它总是寻求隐藏，在日常生活的态度里。这些要求假如没有被满足，它们会是神经症的原因。为了逃避它们，许多人们曾经大胆做他的生命的伟大决定，并且贯彻到底。即使在共同的人类的评估里，它是重大的错误。在命运之前，像这样的英雄式行为可能仅是让自己头脑疯掉。但是，如同我所说，这些情况很少见。其余的生活方式则是大多数。对于他们，他们的生活的方向并不是一个简单，直线的生活。他们面临这个命运，就像是复杂的迷宫。往往充满各种可能性。可是，这许多的可能性，仅有一个可能是他们自己的直接到方式。

Who would presume-even though armed with the completest knowledge of his own character-to designate in advance that single possibility? Much indeed can be attained by the will, but, in view of the fate of certain markedly strong-willed personali¬ties, it is a fundamental error to try to subject our own fate at all costs to our will. Our will is a function regulated by reflection; hence it is dependent on the quality of that reflection.

有谁将会大胆地事先指明那个单一的可能性？即使他装备著完整的知识，对于他自己的性格。的确，很多东西能够被获得，凭借这个意志。但是从某个明显强烈意志的人物的命运的观点，这基本上是错误的，假如他尝试将我们自己的命运不计任何代价隶属于我们的意志。我们的意志是一个受到反思规范的功能，因此，它依靠那个反思的品质。，

48

THE PROBLEM OF THE ATTITUDE-TYPE
This, if it really is reflection, is supposed to be rational, i.e., in accord with reason. But has it ever been shown, or will it ever be, that life and fate are in accord with reason, that they too are rational? We have on the contrary good grounds for supposing that they are irrational, or rather that in the last resort they are grounded beyond human reason.
假如我们的意志确实就是反思，这被认为是理性，也就是说，符合理性。但是生命与命运符合理想，生命与命运是理性，曾经这样显示，或将会这样显示吗？相反地，我们拥有充分的理由假设，生命与命运是非理性，或者说，追根究底，生命与命运的基础上超越人类的理性。
The irrationality of events is shown in what we call chance, which we are obviously compelled to deny because we cannot in principle think of any process that is not causal and necessary, whence it follows that it cannot happen by chance.4 In practice, however, chance reigns everywhere, and so obtrusively that we might as well put our causal philosophy in our pocket.

事件的非理性被显示出来，在我们所谓的偶然性。我们显而易见地被迫否认这个偶然性，因为我们原则上无法想到任何并非因果律与必然性的过程。因此，我们推论，事件无法偶然地发生。可是，实际上，偶然性到处统辖，如此没有遮拦，以致我们很有理由将我们的因果律哲学束放口袋。

The plenitude of life is governed by law and yet not governed by law, rational and yet irrational. Hence reason and the will that,is grounded in reason are valid only up to a point. The further we go in the direction selected by reason, the surer we may be that we are excluding the irrational possibilities of life which have just as much right to be lived.

生活的丰富受到法则的统辖，可是又没有受到法则的统辖，既是理性，又是非理性。因此，理性与以理性为基础的意志是正确的，仅有到某个程度。我们越深朝着理性选择的方向前进，我们可能越是确定，我们正在排除生命的非理性的可能性。生命的非理性的可能性拥有同样的权利要生活。

It was indeed highly expedient for man to become somewhat more capable of directing his life. It may justly be maintained that the acquisi¬tion of reason is the greatest achievement of humanity; but that is not to say that things must or will always continue in that direction. The frightful catastrophe of the first World War drew a very thick line through the calculations of even the most opti¬mistic rationalizers of culture. In 1913, Wilhelm Ostwald wrote:

这确实是高度权宜之计，让人变得更加能够引导他自己的生命。同样道理，有人主张，理性的获得就是人类的最大的成就。但是那并不是说，事情必须或总是继续朝着那个方向。第一次世界大战的可怕的灾难非常不可能发生，经过即使是文化里最乐观的理性论者的估算。在1913年，维廉 奥斯陆写著：

4 Modern physics has put an _ end to this strict causality. Now there is only “statistical probability.” As far back as ‘9,6, I had pointed out the limitations of the causal view in psychology, for which I was heavily censured at the time. See my preface to the second edition of Collected Papers on Analytical Psychol¬ogy, in Freud and Psychoanalysis, pp. 293ff.
49

The whole world is agreed that the present state of armed peace is untenable and is gradually becoming impossible. It demands tremen¬dous sacrifices from each single nation, far exceeding the expendi¬ture for cultural purposes, yet without securing any positive values.

整个的世界都同意，目前的武装和平的状态是无法自圆其说的，并且逐渐变得不可能。它要求巨大的牺牲，从每一个单一的国家。远超过作为文化的目的的耗费，可是，又没有获得任何正面的价值。
If mankind could discover ways and means for doing away with these preparations for wars which never take place, together with the immobilization of a large part of the nation’s manhood, at the age of maximum strength and efficiency, for the furtherance of war¬like aims, and all the other innumerable evils which the present state of affairs creates, such an immense economy of energy would be effected that from this moment onwards we could look forward to a blossoming of culture hitherto undreamed of. For war, like per¬sonal combat, although the oldest of all possible means of settling contests of will, is on that very account the most inept, and entails the most grievous waste of energy. Hence the complete abolition of warfare, potential no less than actual, is the categorical imperative of efficiency and one of the supremely important cultural tasks of our day.5

假如人类能够找到方法与工具，来废除这些永远不会发生的战争的准备，，以及国家的男人的大部分的动员，在力量与效率极胜的时代。为了提升像战争一样的目的。目前的事情的状态所创造的所有的无数的其他的邪恶，如此巨大的能源的经济将会被形成，以致从那个时刻开始，我们能够期望一个迄今从未被梦想的文化的興盛繁荣。因为，战争，就像个人的争斗一样，虽然是最古老的工具，用来解决意志的争执，却是最拙劣，最令人痛恨的能源的浪费。因此，战争的完全的废除，具有潜在可能，也合乎实际，是效率的范畴的命令，并且是我们当代的任重道远的文化的工作。

73 The irrationality of fate, however, did not concur with the
rationality of well-meaning thinkers; it ordained not only the destruction of the accumulated arms and armies, but, far beyond that, a mad and monstrous devastation, a mass murder without parallel-from which humanity may possibly draw the conclu¬sion that only one side of fate can be mastered with rational intentions.

可是，命运的非理性，并没有同时发生，以符合善意的思想家的理想。它不但支使被累积的武器与军队的毁灭，而且，远超过那样，它支使一个疯狂而怪诞的摧毁，一个史无前例的集体的谋杀。从那里，人类可能获得这个结论：使用理性的意图，仅能掌控命运的一边。

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From an other to the Other 49

From an other to the Other 49
从他者到大他者

Jacques Lacan
雅克 拉康
15.1.69 v n 9

I have tried, since I introduced into our handling this function of
enjoyment, to indicate that it is essentially a relationship to the body
but not an indifferent one. This relationship that is founded on the
exclusion at the same time inclusion and constitutes our whole effort
towards a topology that corrects the statements accepted up to now in
psychoanalysis.

自从我介绍来处理享乐的功能，我曾经尝试指示，享乐基本上是一个跟身体的关系，但是并不是一个冷漠的关系。这个关系的基础，排除而又同时包含。这个关系组成我们整个的努力，朝向一个拓扑学。这个拓扑学改正这些陈述，迄今在精神分析被接纳的这些陈述。

Because it is clear that at every stage people speak
only of this – rejection, formation of the non-ego, I am not going to
recall all of them for you – but a function of what is called
incorporation and what is expressed as introjection, as if what were at
stake was a relationship of the inner to the outer and not a much more
complex topology. Analytic ideology, in short, as it has been
(89) expressed up to now is remarkably awkward and this is explained
by the fact of the non-construction of an adequate topology.

因为显而易见，在每个阶段，人们仅是谈论这个排斥，这个非-自我的形成。我将不用跟你们提醒它们—但是这是一个所谓的合并的东西的功能，被表达作为内射，好像岌岌可危的东西是内部跟外部的关系，并且并非是更加复杂的拓扑图型。总之，精神分析的意识形态是明显的笨拙，依照它迄今被表达，并且根据这个事实来解释，充分的拓扑图型的非建构。

What must be grasped is that this topology, I mean that of enjoyment,
is the topology of the subject. It is what poursoifs our existence as
subject. The verb poursoir is a new word that emerged just like that.
I do not see why, after all the time that we have been speaking about
en-soi and pour-soi one could not construct variations.

所必需理解的东西是这个拓扑图形，我指的是享乐的拓扑图型，是主体的拓扑图型。这就是我们的存在poursoifs作为主词。动词poursoir是一个新词，就像那样出现。我不明白为什么，经过我们一直谈论关于en-soi与poursoi，我们无法建构各种的变数。

It is
extraordinarily amusing, for example you could write the en-soi like
that, anse-oie or again en-soie. I will spare you. When I am all alone I
have great fun! The interest of the verb poursoir, is that it immediately
it finds little friends, pourvoir for example or again surseoir. You have
to change the spelling if it is on the side of surseoir you have to write
pourseoit.

这特别耐人寻味。譬如，你们能够像那样写出这个en-soi，anse-oie或者，en-soie。我将替你们减免。当我单独一人时，我非常享乐！动词poursoir的興趣是，当它一发现一些小朋友，譬如，pourvoir，活surseoir。你们必须改变这个拼字，假如它是在surseoir这一边，你们必须书写pourseoit。

The interest is that if this helps to think out things and in
particular a dichotomy: is the subject pursued against enjoyment? In
other words does he test himself against it? Is he carrying on his own
little game in the affair? Is he master when all is said and done or is he
poursised to enjoyment? Is he in a way dependent on it, a slave? It is
a question that has its interest, but in order to advance in it, you must
start from the fact that in any case our access to enjoyment is
commanded by the topology of the subject. And that, I assure you
gives rise to some difficulties at the level of statements concerning
enjoyment.

这个興趣是，假如这有助于思考关于事情，特别是二分法：这位主体被追求，来对抗享乐吗？换句话说，主体测试他自己，对抗享乐吗？主体正在执行他自己的小遊戏在这件事情上？当一切都说都做了，他是主人吗？或是他是快乐的追求者吗？他有某个程度上依靠享乐，或是享乐的奴隶？这是他对享乐感到興趣的问题，但是为了在这个问题前进，你们必须开始，根据这个事实：无论如何，我们接近享乐，是受到主体的拓扑图形的命令。我告诉你们，那产生某些的困难，在关于享利的陈述的层次。

15.1.69 VII 10
I speak from time to time with people who are not necessarily in the
public eye but are very intelligent. There is a certain way of thinking
that enjoyment can be assured by this impossible conjunction that I
stated the last time between discourse and formal language.

我有时跟人们谈论，他们未必是公众人物，但是他们非常聪明。有某个方式认为，享乐能够被确定，被这个不可能的连接确定，我上次陈述的这个不可能的连接，处于辞说与语言之间。

This is
obviously linked to the mirage that all the problems of enjoyment are
essentially linked to this division of the subject; but it is not because
the subject is more divided that one will discover enjoyment. You
must pay very careful attention to this. In other words, the subject
creates the structure of enjoyment, but as far as we know, all that one
can hope from it, are practices of recuperation.

这显而易见跟这个幻景息息相关，享乐的难题基本上跟主体的这个区分息息相关。但是倒不是因为主体更加区分，比起我们将发现的享乐。你们必须仔细注意这件事。换句话说，主体创造享乐的结构，但是据我们所知，所有我们能够希望从它获得的东西，它们是复健的做法。

This means that what
he recuperates has nothing to do with enjoyment, but with its loss.
There was someone called Hegel who already posed these problems
very clearly. He did not write “pour-soF like me, and this is not
without consequences.

这意味着，他所复健的东西，跟享乐根本没有扯不上关系。而是跟享乐的失落有关系。有某个人名叫黑格尔，他已经非常清楚地提出这些难题。他并没有像我这样书写“pour-sof”。这并非没有结果。

The way that he constructs the adventure of
enjoyment is certainly, as it should be, entirely dominated by the
Phenomenology o f the spirit, namely, of the subject. But the error is
there from the beginning as I might say and as such it cannot but have
its consequences up to the end of what he says.

他建构享乐的进展的方式，确实是，如同它所应该的，完全受到“精神现象学”的支使，也就是，主体的支使。但是从开始，错误就在那里，我不妨说，作为主体，它不得不拥有它的结果，一直到他所言说的内容的结果。

It is very curious that
in making this dialectic start, as it is put, from the relationship of the
master and the slave, it is not manifest, and in a quite clear way from
the very fact that he begins with, namely, the fight to the death, for
pure prestige he insists, that this assuredly means that the master has
renounced enjoyment.

非常耐人寻味的，当主体从事他的辨证的开始，如它所被表达的，从主人与奴隶的关系开始，它并不是明显的。以相当清楚的方式，从这个事实：他从奋斗到死开始，为了他坚持的尊严。这确实意味着，主人已经放弃快乐。

And since it is for nothing other than for the
salvation of his body that the slave accepts to be dominated, it is hard
(90) to see why, in such an explanatory perspective, why he should not
be left with enjoyment. One cannot all the same have one’s cake and
eat it. If the master has taken the risk at the start it is indeed because
he leaves enjoyment to the other.

因为这实实在在就是他的身体的救赎，奴隶接受被支使。我们很困难看出为什么，在这个解释的观点里，为什么他竟然不留给享乐。我们仍然无法拥有蛋糕而又已经吃掉它。

Do I have to indicate, to recall, to evoke on this occasion what the
whole of antique literature bears witness to, namely, that to be a slave,
was not as troublesome as all that. It spared you, in any case, many
political difficulties. Please do not misunderstand. I am speaking
about the mythical slave, the one at the start of Hegel’s
phenomenology.

在这个场合，我必须指示，提醒，召唤整个的古代文学见证的东西吗？换句话说，为了成为奴隶，那并是多么麻烦的事情。无论如何，它让你们省免许多政治的困难。请你们不要误解。我正在谈论关于神秘的奴隶。在黑格尔的“精神现象学”的开始，谈到的神秘的奴隶。

And this mythical slave has his correspondents. It is
not for nothing that in comedy – open Terence — the young girl
destined for the final triumph of marriage with the nice daddy’s boy is
always a slave. For everything to be correct and to make us look
foolish, because it is the function of comedy, it happens that she is a
slave but from a very good family.

那是神秘的奴隶拥有他的对话者。这并非白费力气，在喜剧里，请你们打开”Terence”—那位年轻少女注定要获得婚姻的最后胜利，跟那位好人的爸爸的男孩。那位女孩总是一位奴隶。为了让每件事情正确，为了让我们看起来愚蠢，因为那是喜剧的功能，恰好的是，她是一位奴隶，但是从一个良好的家庭。

It has happened by accident! And
at the end everything is revealed. At that point, daddy’s boy has put
too much into it to be able to say in all decency “I am not playing the
game; if I had known that she was the daughter of daddy’s best friend,
I would never have got involved with her!” But the sense of ancient
comedy, is precisely that. It is to designate to us, when it is enjoyment
that is at stake, that the daughter of the master of the allotment next
door, is not the one that is recommended. She has something a little bit
stiff about her, she is a little bit too attached to the patrimony that is
attached to her.

事情意外地发生！最后，一切真相大白。在那个时刻，父亲的男孩已经过分投入，无法正当地说清楚讲明白。「我并不是在扮演遊戏。假如我当时知道，她是父亲最好的朋友的女儿，我本来不会跟她牵涉一块！」但是，岌岌可危的是享乐，隔壁的分配的主人的女儿，并不是被推荐的这位女儿。她拥有某件稍微呆板的气质。她对于跟她牵连一块的财产继承，稍微过于牵连。

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From an other to the Other 48

From an other to the Other 48
从他者到大他者

Jacques Lacan
雅克 拉康
15.1.69 VII 7

It is very important to recall in order to perceive that in short, the use
that we make in psychoanalysis of the pleasure principle starting from
the point at which it is situated, where it reigns, namely, in the
unconscious, means that pleasure, what am I saying, its very notion,
are in the catacombs. And that Freud’s discovery about this plays the
function of the evening visitor, the one who comes from afar to find
the strange slippages that have taken place during his absence.

提醒这个非常重要，为了感知，总之，我们在精神分析使用快乐原则，从它被定位的这个点开始，在那里，它统辖一切。换句话说，在无意识。这意味着，快乐，我正在说的东西，它的这个观念，在地下室里。弗洛依德的发现关于这个，扮演夜间访客的功能。来自远方的这位访客，为了找到奇怪的失误，发生在他不在的期间。

“Do you know where I found it, he seems to say to us, this flower of our
age, this lightness, pleasure? Now it is panting in the underground
Acheronta, says Freud, simply concerned to prevent everything
exploding, by imposing a measure on all of these enthusiasts, by
slipping into it some lapse or other, because if it worked correctly,
where would we be?” There is therefore in Freud’s pleasure principle,
something like that, a power of rectification, of tempering, of least
tension as he puts it. It is like a sort of invisible weaver that is careful
that there is not too much heat in the wheels.

你知道我在那里找到它吗？他似乎跟我们说，我们时代的花，这个光亮，快乐？现在，它正在地下室喘气，Acheronta，弗洛依德说，他仅是关心要阻止每样东西不要爆炸。凭借赋加对于所有的这些热心者衡量，凭借让某个失误滑溜进入。因为假如它运作正确，我们将会在那里？因此，在弗洛依德的快乐原则，有某件东西像那样，矫正的力量，缓和的力量，最少张力的力量，如他所表达的。就像是一种看不见的编织者，要小心，不要让轮轴过热。

What relationship is there between that and the sovereign pleasure of
contemplative famiente that we pick up in the statements of Aristotle
for example? This may be of a nature – if I am coming back to it, it is
not in order to be always be going around in a circle – to make us
suspect that there is perhaps all the same here some ambiguity. I mean
a phantasy that we must also be careful perhaps not to take too
literally, even though of course the fact that it comes to us after so
much drifting renders it no doubt very precarious to appreciate what it
was in its time. This to correct what in my discourse, up to the point
that I have got to, may seem to be like a reference to the good old days.
We know that it is difficult to escape from it, but it is not a reason
(88) either not to mark that we do not give it too much credence.

这里存在着什么关系？在那个快乐与沉思的famiente的统辖的快乐之间，譬如，我们在亚里斯多德的陈述，学习到的沉思的famiente的统辖的快乐。这可能属于一个天性—假如我逐渐回到它，那并不是为了总是在绕圈子。为了让我们怀疑，在此或许有某种的模糊暧昧。我指的是幻想，我们也必须小心，或许不要过于字面地看待。即使当然，它来到我们这里的这个事实，经过这么多的漂浮。无可置疑地，让它非常不稳定，要欣赏在它的时代，它是什么。这是为了改正在我的辞说迄今我已经到达的东西。它似乎像是提到美好的往日时代。我们知道，要逃避它是困难的。当时这也不是理由，用来标示，我们并没有过分推崇它。

15.1.69 v n 8
In any case, the presentation of pleasure, even in Freud, is struck by an
admitted ambiguity, the one precisely of the beyond, as he says, of the
pleasure principle. We are not going to develop things here. To be
quit of it, we will say that Freud writes, “Enjoyment is fundamentally
masochistic”.

无论如何，快乐的呈现，即使在弗洛依德，受到共认的模糊暧昧阻碍，确实就是超验部分的这个模糊暧昧，如他所说，快乐原则的模糊暧昧。我们将不会在此发展这个。为了摆脱它，我们将说，弗洛依德书写，「享乐基本上是自虐狂」。

It is quite clear that this is only a metaphor, because
moreover masochism is something at a level that is differently
organised than this radical tendency. Enjoyment would tend, Freud
tells us when he tries to elaborate what is at first only articulated
metaphorically, to lower the threshold necessary for the maintenance
of life.

相当显而易见，这仅是一个隐喻，因为自虐狂是某件属于某个层次，不同于这个强烈的倾向的不同组织的层次。弗洛依德告诉我们，当他尝试构想起初仅是隐喻被表达的东西。享乐倾向于降低这个门槛，为了维持生命必要的门槛。

This threshold that the pleasure principle itself defines as an
infimum, namely, the lowest of the heights, the lowest tension
necessary for maintaining this. But one can fall still lower, and that is
where pain begins and can only be exalted, if really this movement, as
we are told, tends towards death. In other words, behind the
affirmation of a phenomenon that we can hold to be linked to a certain
context of practice, namely, the unconscious, it is a phylum of a
completely different nature that Freud opens up with this beyond.

快乐原则本身定义作为infimun的这个门槛，也就是说，高处的最低处，维持这个高处所需的最低的紧张。但是，我们依旧能够掉落得更低。这就是痛苦开始的地方，仅能够被提升，假如确实这个运动，依照我们被告诉的，倾向于朝向死亡。换句话说，在现象的肯定的背后，我们认为跟某种实践的内容息息相关。换句话说，无意识。这是完全不同特性的分类，弗洛依德用这个超验的东西展开。

No doubt it is certain that here the ambiguity as I have just stated it has not
failed to preserve its agency, that a certain ambiguity is profiled
between this theoretical death drive on the one hand and a masochism
that is only a much more astute practice, but of what. All the same of
this enjoyment in so far as it is not identifiable to the rule of pleasure.
In other words with our experience, psychoanalytic experience,
enjoyment, if you will allow me this to abbreviate, is coloured. There
is a whole background, of course, to this reference. It must be said that
with respect to space with its three dimensions colour, if we knew how
to deal with it, could no doubt add one or two perhaps three to it.

无可置疑，确定的是，在此，依照我刚刚陈述它，模糊暧昧并没有失败于保存它的代理。某个模糊暧昧被获得利益，一方面，处于这个理论的死亡冲动，与自虐狂之间，仅是更加敏锐的实践的自虐狂。但是，关于什么的自虐狂？仍然是属于这个享乐的自虐狂。因为它并没有被辨认为快乐的规则。换句话说，就我们的经验，精神分析经验，享乐是被染色的，假如你们容许我这样缩减。当然，对于这个指称会有完整的背景。我们必须说，关于这个空间，它的三个维度的空间，假如我们知道如何处理颜色，颜色无可置疑能够增加一两个，或许三个颜色。

Because from this note, you should note that on this occasion that the
Stoics, the Epicureans, the doctrinaires of the reign of pleasure with
regard to what is opened up to us as a questioning, this still remains
black and white.

因为从这个笔记，你们应该注意到，在这个场合，史多噶禁欲学派，伊壁鸠鲁学派，快乐的统治的教条，关于跟我们展开的东西，作为一种质疑。这依旧是黑与白。

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Collected 7 态度类型的难题 4

Collected 7
Analytical Psychology
分析心理学
Carl Jung
卡尔荣格
IV
第四章
THE PROBLEM OF THE ATTITUDE-TYPE
态度-类型的难题

68 The reader will doubtless ask: What in the world is the
value and meaning of a neurosis, this most useless and pestilent curse of humanity? To be neurotic-what good can that do? As much good, possibly, as flies and other pests, which the good Lord created so that man might exercise the useful virtue of pa¬tience. However stupid this thought is from the point of view of natural science, it may yet be sensible enough from the point of view of psychology, if we put “nervous symptoms” instead of “pests.”

读者无可置疑地将会问：神经症的价值与意义究竟是什么？成为神经症，那能有什么益处？可能就像苍蝇与其他害虫的益处一样，善的上帝创造它们，为了让人可以运用他有用的耐心的品德。这个思想如何多么愚蠢，从自然科学的观点，从心理学的观点，它可能是合理的。假如我们将“神经的症状”代替“害虫”。

Even N ietzsche, a rare one for scorning stupid and ba¬nal thoughts, more than once acknowledged how much he owed to his malady. I myself have known more than one person who owed his entire usefulness and reason for existence to a neurosis, which prevented all the worst follies in his life and forced him to a mode of living that developed his valuable potentialities.
These might have been stifled had not the neurosis, with iron grip, held him to the place where he belonged. There are actu¬ally people who have the whole meaning of their life, their true significance, in the unconscious, while in the conscious mind is nothing but inveiglement and error. With others the case is re¬versed, and here neurosis has a different meaning. In these cases, but not in the former, a thoroughgoing reduction is indicated.

即使尼采是一位罕见地藐视愚蠢与陈腐思想的人，他不仅一次承认，他是多么归功于他的神经症疾病。我自己认识不仅一个人，他将他的整个的用途与理性，归功于神经症。这个神经症阻止他的生活中最糟糕的愚蠢，并且强迫他过一个生活模式，展示他的有价值的潜力。假如没有神经症，这些潜力本来会被压抑住，以铁的掌握，将他控制在他属于的地方。确实有些人们拥有他们的人生的整个的意义，他们的真实的意义，在无意识里。而在意识的心灵，仅仅就是奉承与错误。还有一些人们，情况颠倒过来。在此，神经症拥有不同的意义。在这些情况，但是并不是在前者，一个彻底的化简被指示著。

46

THE PROBLEM OF THE ATTITUDE-TYPE

69 At this point the reader may be inclined to grant the possi-
bility that the neurosis has such a meaning in certain cases, while denying it so far-reaching a purposiveness in ordinary ev¬eryday cases. What, for instance, could be the value of a neurosis in the above-mentioned case of asthma with its hysterical anxiety-states? I admit that the value is not so obvious here, es¬pecially when the case is considered from the theoretical reduc¬tive standpoint, that is, from the shadow-side of individual de-velopment.

在这一点，读者可能倾向于给予这个可能性：在某些个案里，神经症拥有如此的一个意义，虽然在普通的日常的情况，他拒绝给予它如此深远的一个目的。譬如，在以上提到的哮喘的个案，具有歇斯底里的焦虑-状态，神经症的价值可能是什么？我承认，这个价值在此并没有那么明显，特别是当这些情况从理论的化简的观点来考虑，换句话说，从个人发展的阴影来考虑。

7° The two theories we have been discussing evidently have this
much in common: they pitilessly unveil everything that belongs to man’s shadow-side. They are theories or, more correctly, hy¬potheses which explain in what the pathogenic factor consists. They are accordingly concerned not with a man’s positive val¬ues, but with his negative values which make themselves so dis¬turbingly conspicuous.

我们一直讨论的这两个理论，显而易见具有这个共同的地方：它们无情地揭露每一样属于人的阴影的面向。它们是理论，更加正确地说，它们是假设。这些假设解释病因的因素由什么组成。它们所关注的东西，因此不是人的正面的价值，而是关注人的否面对价值。这些负面价值让它们自己如此令人困扰地显著。

71 A “value” is a possibility for the display of energy. But in so
far as a negative value is likewise a possibility for the display of energy-which can be seen most clearly in the notable manifes¬tations of neurotic energy-it too is properly a “value,” but one that brings about useless and harmful manifestations of energy. Energy in itself is neither good nor bad, neither useful nor harmful, but neutral, since everything depends on the form into which energy passes. Form gives energy its quality.

对于能源的展示，一个“价值”是一个可能性。但是因为负面的价值同样是一个可能性，对于能源的展示。这个能源最清楚地被看见，在神经症的能源的引人注意的展示里。恰当地说，它也是一个“价值”。但是一个导致无用而且有害的能源展示的价值。能源本身既不是善，也不是恶，既非有用，也非有害，而是中立。因为每样东西都依靠能源通过进入的形式而定。形式给予能源它的品质。

On the other hand, mere form without energy is equally neutral. For the cre¬ation of a real value, therefore, both energy and valuable form are needed. In neurosis psychic energy3 is present, but undoubt¬edly it is there in an inferior and unserviceable form. The two reductive theories act as solvents of this inferior form. They are approved caustic remedies, by means of which we obtain free but neutral energy. Now, it has hitherto been supposed that this newly disengaged energy is at the conscious disposal of the pa¬tient, so that he can apply it at his pleasure. Since it was thought that the energy is nothing but the instinctual power of sex, peo¬ple talked of a “sublimated” application of it, on the assumption that the patient could, with the help of analysis, canalize the sexual energy into a “sublimation,” in other words, could apply it non-sexually, in the practice of an art, perhaps, or in some other good or useful activity. According to this view, it is pos¬sible for the patient, from free choice or inclination, to achieve the sublimation of his instinctual forces.

在另一方面，仅有形式而没有能源同样是中立。因此，对于一个真实的价值的创造，能源与有价值的形式被需要。在神经症，心灵的能源呈现出来。但是无可置疑地，心灵能源在那里，处于低劣而没有提供服务的形式。这两个化简单理论充当这个低劣的一个溶剂，它们被认同是激发生命力的补偿。凭借它们，我们获得自由而中立的能源。现在，已经有人认为，这个新被释放的能源，病人可以意识地使用。这样，他能够运用它，获得快乐。因为人们认为，这个能源仅仅是性的本能的力量，人们谈论到“升华”的运用它。根据这个假设：凭借精神分析的帮助，病人能够让性的能源导入“升华”。换句话说，能够用非性的方式运用它，在艺术的实践，或在某个其他的善或有用的活动。依照这个观点，病人可能获得升华他的本能的力量，由于他的自由选择或倾向。

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Analytical Psychology 6

Analytical Psychology 6
分析心理学
Carl Jung
卡尔荣格
IV
第四章
THE PROBLEM OF THE ATTITUDE-TYPE
态度-类型的难题

62 I have long busied myself with this question and have finally,
on the basis of numerous observations and experiences, come to 43

ON THE PSYCHOLOGY OF THE UNCONSCIOUS
postulate two fundamental attitudes, namely introversion and extraversion. The first attitude is normally characterized by a hesitant, reflective, retiring nature that keeps itself to itself, shrinks from objects, is always slightly on the defensive and pre¬fers to hide behind mistrustful scrutiny. The second is normally characterized by an outgoing, candid, and accommodating nature that adapts easily to a given situation, quickly forms attachments, and, setting aside any possible misgivings, will often venture forth with careless confidence into unknown situations. In th,= first case obviously the subject, and in the second the object, is all-important.

我长久以来专注于探讨这个问题，最后，根据无数的观察与经验，逐渐提出两个基本的态度。也就是说，内向型与外向型。内向型态度的正常的特征是犹豫，反思，隐退的天性，它维持跟它自己的关系，从客体退缩，总是稍微处于防卫状态，并且比较喜欢隐藏在不信任的审查的背后。外向型态度的正常的特征是外向，坦率，与包容的天下，它很有适应特定的情况。很快地形成情感连系，将任何可能的疑虑放置一旁。他将经常冒险，带着粗心的信任，进入未知的情境。内向型态度显而易见是主体，而外向型态度则是客体才是最重要。

63 Naturally these remarks sketch the two types only in the
roughest outlines.! As a matter of empirical fact the two atti¬tudes, to which I shall come back shortly, can seldom be ob¬served in their pure state. They are infinitely varied and com¬pensated, so that often the type is not at all easy to establish. The reason for variation-apart from individual fluctuations-is the predominance of one of the conscious functions, such as think¬ing or feeling, which then gives the basic attitude a special char¬acter. The numerous compensations of the basic type are gener¬ally due to experiences which teach a man, perhaps in a very painful way, that he cannot give free rein to his nature. In other cases, for instance with neurotics, one frequently does not know whether one is dealing with a conscious or an unconscious atti¬tude because, owing to the dissociation of the personality, some¬times one half of it and sometimes the other half occupies the foreground and confuses one’s judgment. This is what makes it so excessively trying to live with neurotic persons.

当然，这些谈论描绘这两种类型，仅是粗略的轮廓。作为经验的事实，这两种态度类型，我不久之后将回头谈论它们。它们在它们的纯粹的状态，很少能够被观察。它们具有无穷的变化与补偿。所以，经常类型根本就不容易建立。变化的理由，除了个人的摇摆，那就是意识的功能的其中一种佔优势。譬如，思维或感觉。它会给予这个基本的态度一个特别的特性。这个基本类型的无数的补偿，通常是由于教导一个人的经验，或许是以非常令人痛苦的方式。他无法自由地控制他的天性。在其他的情况，譬如，对于一位神经症者，我们经常并不知道，我们是否处理一个意识或无意识的态度。因为由于人格的解离，有时是其中是一半，有时是另外一半，佔据前景，并且混淆我们的判断。这就是为什么它会如此令人煎熬，跟神经症者生活一块。

64 The actual existence of far-reaching type-differences, of
which I have described eight groups2 in the above-mentioned book, has enabled me to conceive the two controversial theories of neurosis as manifestations of a type-antagonism.

深远的类型-差异的实际存在，我曾经描述有八种，在以上提到的书里。它们让我能够构想神经症的这两个具有争议的理论，作为是类型-敌意的展示。

65 This discovery brought with it the need to rise above the
opposition and to create a theory which should do justice not
! A complete study of the type problem is to be found in my Psychological Types.
2 Naturally this does not include all the existing types. Further points of dif¬ference are age. sex, activity. emotionality, and level of development. My typ:>¬psychology is based on the four orienting functions of consciousness: thinking, feeling, sensation, and intuition. See ibid. (1923 edn., pp, 428ft.).
44

THE PROBLEM OF THE ATTITUDE-TYPE
merely to one or the other side, but to both equally. For this purpose a critique of both the aforementioned theories is essen¬tial. Both are painfully inclined to reduce high-flown ideals, heroic attitudes, nobility of feeling, deep convictions, to some banal reality, if applied to such things as these.

这个发现随着它带来这个需要，提升到对立之上，并且创造一个理论，这个理论不但应该充分发挥其中的一边，而且同样充分发挥两边。为了这个目的，批判以上提到的两个理论是必要的。两个理论都令人痛苦地倾向于将崇高的理想，英雄式的态度，感觉到高贵，深深的信仰，化简成为某个陈腐的现实。假如它被运用到像这些事情。

On no account should they be so applied, for both theories are properly thera¬peutic instruments from the armoury of the doctor, whose knife must be sharp and pitiless for excising what is diseased and in¬jurious. This was what N ietzsche wanted with his destructive criticism of ideals, which he held to be morbid overgrowths in the soul of humanity (as indeed they sometimes are). In the hand of a good doctor, of one who really knows the human soul -who, to use Nietzsche’s phrase, has a “finger for nuances”¬both theories, when applied to the really sick part of a soul, are wholesome caustics, of great help in dosages measured to the in¬dividual case, but harmful and dangerous in the hand that knows not how to measure and weigh. They are critical meth¬ods, having, like all criticism, the power to do good when there is something that must be destroyed, dissolved, or reduced, but capable only of harm when there is something to be built.

无论如何，它们不应该如此被运用，因为恰当而言，两个理论都是精神治疗的工具，作为医生的资源。医生的手术刀必须锐利而且无情，作为切割疾病与有害的东西。这是尼采想要的东西，用他毁灭地评判理想。他认为这些理想是病态的矮树丛，在人类的灵魂里（它们的确有时是这样）。在好的医生的手中，一位确实知道人类的灵魂的医生，使用尼采的术语来说，他具有灵巧的手指，对于两个理论的细微之处。当它们被运用到灵魂确实生病的部分，它们是有益健康的光炙剂。非常有帮助，假如用剂测量合乎个人的个案。但是会是有害与危险，假如它们被那些不晓得如何测量与衡量的手中。它们都是重要的方法，就像所有的批评一样，它们拥有行善的力量，当某件东西必须被毁灭，被瓦解，或被化简。但是它仅会造成伤害，当有某件东西应该被建造。

66 Both theories may therefore be allowed to pass with no ill
consequences provided that, like medical poisons, they are en¬trusted to tl;1e sure hand of the physician, for it requires an un¬common knowledge of the human psyche to apply these caustics with advantage. One must be capable of distinguishing the pathological and the useless from what is valuable and worth preserving, and that is one of the most difficult things. Anyone who wishes to get a vivid impression of how irresponsibly a psy-chologizing doctor can falsify his subject through narrow, pseudo-scientific prejudice, should turn to the writings of Mabius on N ietzsche, or, better still, to the various “psychiatric” writings on the “case” of Christ. He will not hesitate to cry a “threefold lamentation” over the patient who meets with such “understanding. ”

两种理论因此都可以被容许传递，而没有不好的结果。只要，像医学的毒药一样，它们被信任给医生的把握的手中。因为它要求一种不寻常的知识，对于人类的心灵，才能够有利益地运用这些光炙剂。我们必须能够区别病理与无用的东西，跟有价值与值得保存的东西的不同。那就是其中最困难的事情。对于心理学的医生有时多么不负责任地误诊他的主体，凭借狭窄，虚假的科学的偏见，任何希望获得生东印象的人，都应该转向马比斯的论尼采，或是，更好的是，转向各种的“精神分裂”的著作，探讨耶稣基督的“个案”。他将毫不犹豫地喊出“三重的哀伤”，对于遭遇如此“理解”的病人。

67 The two theories of neurosis are not universal theories: they
are caustic remedies to be applied, as it were, locally. They are destructive and reductive. They say to everything, “You are nothing but. … ”

这两个神经症的理论并不是普世的理论。它们是具有光炙型的治疗，能够被运用，所谓局部地被运用。它们具有毁灭与化简性质。他对每件事情说：「你仅仅是、、、、」

They explain to the sufferer that his symp¬toms come from here and from there and are nothing but this or that. It would be unjust to assert that this reduction is wrong in
45

ON THE PSYCHOLOGY OF THE UNCONSCIOUS
a given case; but, exalted to the status of a general explanation of the healthy psyche as well as the sick, a reductive theory by itself is impossible.

这对遭受痛苦者解释，他的症状来自这里与来自那里，仅仅是这个，或是那个。这将是不公正的，假如我们主张，这样的化简是错误的，在某一个特定的个案。但是被提升到健康心灵的一般的解释的地位，跟病人一样，一个化简的理论本身是不负责任的。

For the human psyche, be it sick or healthy, cannot be explained solely by reduction. Eros is certainly always and everywhere present, the urge to power certainly pervades the heights and depths of the psyche, but the psyche is not just the one or the other, nor for that matter both together. It is also what it has made and will make out of them. A man is only half understood when we know how everything in him came into being. If that were all, he could just as well have been dead years ago.

因为人类的心灵无法被解释，无论是生病或是健康，仅是凭借着化简。性爱确实总是无所不在，渴望权力确实弥漫心灵的高处与深处。但是心灵并不仅是这个或是那个。就那件事情而言，也不是两者一块。这也是它曾经以及将来要理解它们的东西。一个人仅是一半地被理解，当我们知道他身上的一切事情如何存在。假如那就是全部，他很有可能好几年前就哀莫大于心死。

As a living being he is not understood, for life does not have only a yesterday, nor is it explained by reducing today to yester¬day. Life has also a tomorrow, and today is understood only when we can add to our knowledge of what was yesterday the beginnings of tomorrow. This is true of all life’s psychological expressions, even of pathological symptoms. The symptoms of a neurosis are not simply the effects of long-past causes, whether “infantile sexuality” or the infantile urge to power; they are also attempts at a new synthesis of life-unsuccessful attempts, let it be added in the same breath, yet attempts nevertheless, with a core of value and meaning. They are seeds that fail to sprout owing to the inclement conditions of inner and outer nature.

作为一位活生生的人，他并没有被理解。因为生命并没有仅是昨天。它也无法被解释，凭借化简今天到昨天。生命也有一个明天。今天被理解，仅是当我们能够增添我们的知识，对于昨天作为明天的开始。就所有的生命的心理的表达而言，这是真实的。甚至就病理的症状而言。神经症的症状并不仅是漫长过去的原因的结果，无论是“婴孩的性”，或是婴孩对于权力的渴望。它们也是企图要重新综合一生的没有成功的企图。让它同时被补充，它们仍然是企图，具有价值与意义的核心。它们没有冒出芽的种子，由于内部与外部的天下的严酷的条件。

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From an other to the Other 47

From an other to the Other 47
从他者到大他者

Jacques Lacan
雅克 拉康
15.1.69 VII 4

When I say that it is modem morality, what I mean by that, is a first
approach to the question, that looking at things historically, this is
responding to a break. In any case, there is no reason to minimise it.
This does not mean either that like every historical break, one must
remain with it to grasp what is involved. And it is just as good to mark
its time. The search for well being (bien-etre) – 1 cannot insist a lot,
because our time is measured out, of course, as always, on what
justifies the use of this term. But in any case all of those who follow,
even from time to time, superficially, what I say ought all the same to
remember what I recalled in this place about the distinction between
Wohl, das Wohl, there where one feels good, and das Gute, the good,

当我说，这是现代的道德，我指的是一个最初的问题的探讨。从历史观看事情，这是回应一个中断。无论如何，没有理由藐视它。这也不意味着，就像每个历史的中断，我们必须始终跟它同在，为了理解什么被牵涉在内。我们最好也标示它的时间。对于幸福的寻求。我无论如何坚持也不过分，因为我们的时代被衡量，当然，总是根据这个术语的使用能够自圆其说的东西。但是，无论如何，所有那些追随我演说内容的人们，即使是有时候，浮面地追随，他们仍然应该记得我在这个地方提醒的东西，关于这个区别，处于Wohl与Wohl之间的区别，在那里，我们感觉善与善行。
/
in so far as Kant distinguishes them It is quite clear that this is one of
the core points of what I earlier called the break. Whatever may be the
justification of Kant’s statements, one must find in them the very soul
of ethics, or indeed, as I did, illuminate by its relationship to Sade. It is
a fact of thinking that this happened.

因为康德区别它们，显而易见地，这是其中一个核心点，我早先称为是中断。无论康德的陈述的理由是什么，我们必须在这些理由里找到伦理学的灵魂。或者，的确，如我所做，凭借它跟萨德的关系来启明。这件事情发生，这是思想的事实。

We have the notion for some time that the facts of thinking have a
background, perhaps something that is already of the order of what I
recalled. Namely, the structure that results from a certain use of the
means of production that is in the background, but, as what I am
articulating this year is proposing, there are perhaps other ways of
taking it.

有段时间，我们拥有这个观念。思想的事实拥有一个背景。或许是某件已经属于我提醒的东西的秩序。换句话说，因为处于背景的生产的工具的某种使用造成的结构。但是，如同我今年正在表达的东西所建议，或许还有其他的方法来接纳它。

In any case, by this well-being, I am aiming at what in the
philosophical tradition is called hedone, pleasure. This hedone, as it
has been used, presupposes that there corresponds to pleasure a certain
relationship that we will call a relationship of the right tone, to nature
of which we, men, or presumed to be such, would be in this
perspective less the masters than the celebrants.

无论如何，凭借这个幸福，我的目标是在哲学的传统里，所谓的“享乐”，快乐。这个“享乐”，依照它所被使用的，预先假设，对应于快乐，有某种的关系，我们称之为正确语调的关系，对应于自然，我们作为人，或被认为作为人，从这个观点来看，并不是主任，而是庆祝者。

It is indeed this that
guides those who, let us say, from all antiquity, when they began, in
order to ground morality, to take this reference point, that pleasure
ought all the same to guide us along this path, that it is the original link
in any case, that what is going to be at stake, is rather to pose as a
question why certain of these pleasures are outside this correct tone. It
is a matter then of pleasuring, as I might say, pleasure itself.

确实就是这个，引导那些人们，我们不妨说，为了替道德奠下基础，当他们开始採取这个指称点。快乐仍然应该引导我们沿着这个途径。无论如何，这是原初的连接。将会岌岌可危的东西，是要提出作为一个问题，为什么某些的这些快乐外在于这个正确的语调之外。因此，这是一件属于快乐的事情，我不妨说，属于快乐本身的东西。

Of (86) finding a module with the correct tone at the heart of what is
involved in pleasure, and to see what is in the margin and what appears
to function in a perverted fashion and is nevertheless justifiable with
respect to what pleasure gives the measure of. Something is to be
noted, which is that one can quite correctly say that this perspective
involves an asceticism, an asceticism to which one can give its
escutcheon which is the following: not too much work.

问题是要找出一个调节，具有正确的语调，在快乐里被牵涉的东西的核心。为了看出在边缘是啥东西，什么东西以倒错的方式似乎在发挥功能，可是，关于快乐给于怎样的衡量，它能够自圆其说。某件东西应该被注意。我们能够相当正确地说，这个观点牵涉到禁欲主义。我们能够给予禁欲主义一个保护盔甲，内容如下，不会太花功夫。

Well then up to a certain moment, that did not seem to do the trick.
But I think all the same, all of you in so far as you are here, see that we
are no longer in this atmosphere because in order to obtain this “not
/too much work”, we have to make a ferocious effort! The strike, for
example, that does not simply consist in folding one’s arms but also of
starving at the same time. Up to a certain time, people never needed to
have recourse to means like that.

呵呵，直到某个时刻，那个时刻似乎没有做这个把戏。但是我仍然认为，你们所有的人们，因为你们在这里，你们看见，我们不再处于这个气氛，因为为了获得这个“不会太花功夫”，我们必须尽一个残酷的努力！譬如，罢工不仅是袖手旁观，同时也挨饿肚子。直到某个时刻，人们从来没有需要诉诸于像那样的工具。

This is what clearly shows that
something has changed for so many efforts to be necessary to have
“not too much work”. This does not mean that we are in a context that
follows its natural incline. In other words, the asceticism of pleasure,
was something that scarcely needed to be stressed in so far as morality
was grounded on the idea that there was somewhere a good and that it
was in this good that the laW resided. Things seem to be all of a piece
in this sequence that I am designating.

这就是清楚显示的东西，显示某件东西已经改变，为了这么多的努力是必要的，为了“不会太花功夫”。这并不意味着，我们处在一个遵循它的自然的倾向的文本里。换句话说，快乐的禁欲主义是某件很少被需要，为了被强调，因为道德是以这个观念作为基础，在某个地方，有个善行，就在这个善行里，这个法则驻居。事情似乎属于相同性质，在我正在指明的这个系列。

Otium cum dignitate reigns in Horace, as you know – or you do not
know; everyone knew it in the last century because everyone worked
on Horace, but thanks to the solid education that you have received in
the lycee you do not even know what Horace is. In ours, we are at the
point when soon otium, namely, the life of leisure – naturally not our
leisure which are forced leisures, you are give the leisure to go looking
for a ticket in the Gare de Lyon, and then helter-skelter, and then you
have to pay it, and then you have to transport yourself to the winter
sports.

Otium cum dignitate （尊严地过休闲生活）在贺拉斯时非常盛行，你们知道，或你们不知道。众所周知，在上个世纪，因为每个都研究贺拉斯。但是由于你们曾经在学校接受的固定的教育，你们甚至不知道贺拉斯是何许人也。在我们的时代，我们处于这个时刻，不久，otium，也就是休闲的生活—当然不是我们的休闲，被强迫的休闲，你们应该将这个休闲用来寻求一张戏票，在里昂的戏院。然后忙碌一团。然后，你们必须付款买票。然后，你们必须搭乘车辆去参观冬季运动会。

There for a fortnight you are going to apply yourself to a solid
pensum, that consists in queuing at the bottom of ski-lifts. You are not
there to amuse yourself! The person who only does that, who does not
work during his leisure time, is unworthy. Otium, for the moment is
cum indignitate. And the further it goes, the more it will be like that
unless there is an accident. In other words, to refuse to work, in our
day, is something like a challenge.

两个星期来，你们将专心一致地从事固定的惩罚工作，那包含在滑雪电梯底端排队。你们在那里，并不是要娱乐自己！仅是那样做的那个人，没有在他的休闲的时间里工作的人是不值得的。休闲生活，因为这个时刻是“没有尊严的”。它进行得越加深人，它将越是那样。除非有一个意外。换句话说，拒绝工作，在我们的时代，是件像是挑战的事情。

It is posed and can only be posed
as a challenge. Excuse me for insisting again. St Thomas, in so far as
he formally re-injects Aristotelian thinking – 1 am only saying formally
– into Christianity, can only organise, even he, St Thomas, who may
appear to you, like that to be a little grey faced, he can organise the
Good as sovereign Good only in terms that in the last analysis are
hedonistic. Naturally, this must not be seen in a monolithic fashion, if
only because all sorts of misunderstandings are introduced into these
(87) sorts of propositions that were already obvious even when they
reigned. And it is certain that to follow their trace and see how the
different spiritual directors got out of them would imply a great effort
of discernment.

这件事情被提出，而且仅能够被提出作为一个挑战。清原谅我再次坚持。圣汤姆斯，因为他正式地将亚里斯多德的思想注入基督教。我仅是正式地说。圣汤姆斯仅能够组织。你们觉得，他像是那样，脸孔灰色。他能够组织善行，作为是统治的善行。他用的术语，追根究底，是享乐主义的术语。当然，这一定不要从大量的方式来看待。只是因为各种各样的误解被介绍进入这些命题。即使在它们的统辖时期，它们已经显而易见。的确，为了遵循它们的痕迹，并且看出不同的精神方指导者如何摆脱它们，将暗示着要花费巨大努力来觉察。

http://www.lacaninireland.com
15.1.69 VII 6

What I want to do is simply to recall here where we are centred by the
fact that undoubtedly there has been in this respect a radical
displacement. And that for us the starting points can only quite
obviously be to question the ideology of pleasure through what renders
everything that sustained it a little out of date.

我想要做的事情，仅是在此提醒，我们在什么地方专注这个事实。无可置疑地，在这方面，有一个强烈的替换。对于我们，这些开始的点仅是相当明显地要质疑快乐的意识形态，通过让每件维持它的东西成为过时的东西。

This by placing
ourselves at the level of the means of production in so far as, for us,
these are what really condition the practice of this pleasure. It seems to
me that I sufficiently indicated already earlier how one can put on one
side of a page the publicity for the proper use of holidays, namely, the
hymn to the sun, and on the other side the obligatory conditions of the
ski-lift. It is enough to add to it that all of this happens completely at
the expense of the simple arrangement of ordinary life and of the
cankers of sordidness in the midst of which we live, especially in big
cities.

凭借将我们自己放置在生产的工具，因为对于我们，这些生产工具就是确实制约这个快乐的实践。我觉得，我早先已经充分地指示，我们如何一方面翻开一页的一面给大众，为了适当地使用假日。换句话说，对太阳唱圣诗。在另一方面，在滑雪电梯的尽义务的情况。我们这样补充它就足够了。所有这一切发生，完全是耗费普通生活的简单的安排，耗费污秽感染的代价，我们生活于其间，特别是在大城市里。

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Collected 7 态度与类型的难题

Collected 7
Analytical Psychology
分析心理学
Carl Jung
卡尔荣格
IV
第四章
THE PROBLEM OF THE ATTITUDE-TYPE
态度-类型的难题
1
56 The incompatibility of the two theories discussed in the pre-
ceding chapters requires a standpoint superordinate to both, in which they could come together in unison. ,We are certainly not entitled to discard one in favour of the other, however conven¬ient this expedient might be. For, if we examine the two theo¬ries without prejudice, we cannot deny that both contain signifi¬cant truths, and, contradictory as these are, they should not be regarded as mutually exclusive. The Freudian theory is attrac¬tively simple, so much so that it almost pains one if anybody drives in the wedge of a contrary assertion. But the same is true of Adler’s theory. It too is of illuminating simplicity and ex¬plains just as much as the Freudian theory. No wonder, then, that the adherents of both schools obstinately cling to their one¬sided truths. For humanly understandable reasons they are un-willing to give up a beautiful, rounded theory in exchange for a paradox, or, worse still, lose themselves in the confusion of con¬tradictory points of view.

在前几个章节被讨论的这两个主题的不相和谐，要求一个可以统辖两者的观点。在这个观点里，他们能够团结一致的汇集一块。我们确实都没有资格抛弃其中一个，来赞同另外一个，无论这个权宜之计是多么方便。因为，假如我们没有偏见地检查这两个理论，我们无法否认，两个理论都包含重要的真理。虽然这些真理互相矛盾，它们不应该被认为是互相排斥。弗洛伊德的理论单纯迷人，以致它几乎让人痛苦，假如有任何人插进一个相反主张的嵌入。但是就阿德勒的理论而言，情况也是一样。它也是属于启蒙的单纯，并且跟弗洛依德理论同样详尽地解释。难怪，两个学派的主张者都固执1地坚持他们单边的真理。因为人性的可理解的理由，他们并不愿意放弃一个美丽而圆融的理论，来交换一个悖论。或是，更加糟糕地，丧失他们自己，在矛盾的观点的混乱里。

57 Now, since both theories are in a large measure correct-that
is to say, since they both appear to explain their material-it fol¬lows that a neurosis must have two opposite aspects, one of which is grasped by the Freudian, the other by the Adlerian the¬ory. But how comes it that each investigator sees only one side, and why does each maintain that he has the only valid view? It must come from the fact that, owing to his psychological pecu¬liarity, each investigator most readily sees that factor in the neu¬rosis which corresponds to his peculiarity. It cannot be assumed that the cases of neurosis seen by Adler are totally different from those seen by Freud. Both are obviously working with the same material; but because of personal peculiarities they each see things from a different angle, and thus they evolve fundamen¬tally different views and theories.

现在，因为两个理论有很大程度的正确，换句话说，因为它们两者似乎都解释他们的材料，因此可以推论，神经症一定有两个对立的层面。其中一个层面被弗洛依德学派理解，另外一个则是被阿德勒学派理解。但是为什么每个研究者仅是看见一边？为什么每个研究者都主张，他拥唯一正确的观点？它一定是来自这个事实，由于他的心理的特殊性，每一位研究员非常快速地看见神经症的那个因素，对应于他的特殊性的神经症。我们无法认为，由阿德勒看见的神经症的个案，完全不同于弗洛依德看见的那些个案。两人都显而易见地研究相同的材料，但是因为个人的特殊性，他们每个人看见事情，从不同的角度。因此，他们演化出基本上不同的观点与理论。

41

60
ON THE PSYCHOLOGY OF THE UNCONSCIOUS
Adler sees how a subject who feels suppressed and inferior tries to secure an illusory superior¬ity by means of “protests,” “arrangements,” and other appropri¬ate devices directed equally against parents, teachers, regulations, authorities, situations, institutions, and such. Even sexuality may figure among these devices. This view lays undue emphasis upon the subject, before which the idiosyncrasy and significance of objects entirely vanish. Objects are regarded at best as vehi¬cles of suppressive tendencies. I shall probably not be wrong in assuming that the love relation and other desires directed upon objects exist equally in Adler as essential factors; yet in his theory of neurosis they do not play the principal role as¬signed to them by Freud.

阿德勒看见感觉，被压抑与低劣的主体尝试是获得幻觉的优越，凭借“抗议”，“安排”与其他的适当的设计，被用来同样反对父母亲，老师，规范，权威，情况与体制，等等。甚至连性都可以规属在这些设计之内。这个观点过份地强调主体。在主体面前，客体的怪癖与重要性完全消失。客体充其量被认为是压制倾向的工具。我将可能不是错误，当我假定，在客体身上被引导的爱的关系与其他欲望同样存在于阿德勒那里，作为一个基本的因素。可是在他的神经症的理论，他们并没有扮演主要的角色，如同被弗洛依德指定给它们的角色。

58 Freud sees his patient in perpetual dependence on, and in relation to, significant objects. Father and mother play a large part here; whatever other significant influences or conditions enter into the life of the patient go back in a direct line of cau¬sality to these prime factors. The Piece de resistance of his the¬ory is the concept of transference, i.e., the patient’s relation to the doctor. Always a specifically qualified object is either desired or met with resistance, and this reaction always follows the pat¬tern established in earliest childhood through the relation to fa¬ther and mother. What comes from the subject is essentially a blind striving after pleasure; but this striving always acquires its quality from specific objects. With Freud objects are of the greatest significance and possess almost exclusively the deter¬mining power, while the subject remains remarkably insignifi¬cant and is really nothing more than the source of desire for pleasure and a “seat of anxiety.” As already pointed out, Freud recognizes ego-instincts, but this term alone is enough to show that his conception of the subject differs toto coelo from Adler’s, where the subject figures as the determining factor.

弗洛依德看见他的病人处于永远的依靠重阳的客体，并与之息息相关。父亲与母亲在此扮演重要角色。任何进入病人的生命的重要的影响与情况，都以因果律的直接脉络回溯到这些原初的因素。他的理论的“抗拒”就是移情的观念。譬如，病人跟医生的关系。总是一个明确有资格的客体，要就是被欲望，要不就是被遭遇抗拒。这种反应总是遵循早期童年被建立的模式。通过对于父亲与母亲的关系。从主体出来的东西，基本上是一个盲目地追寻快乐。但是这种追寻总是获得它的特质，从明确的客体。对于弗洛依德，客体非常重要，并且拥有几乎是专有的决定的力量。虽然主体始终明显地微不足道，并且确实仅仅是欲望快乐的来源，与“焦虑的位置”。如同已经被指出的，弗洛依德体认出自我-本能。但是光是这个术语就足够显示：他对于主体的观念完全不同于阿德勒的主体的观念。在阿德勒的观念，主体作为是决定因素的人物。

59 Certainly both investigators see the subject in relation to the
object; but how differently this relation is seen! With Adler the emphasis is placed on a subject who, no matter what the object, seeks his own security and supremacy; with Freud the emphasis is placed wholly upon objects, which, according to their specific character, either promote or hinder the subject’s desire for pleasure.

的确，两位研究者看见主体跟客体的关系。但是这个关系被看待，以多么不同的方式！对于阿德勒，强调点被放置在主体。无论客体是什么，主体寻找他自己的安全与优越。对于弗洛依德，强调点完全被放在客体。依照它们的明确的特性，这些客体要就是提升，要不就是阻碍主体追寻快乐的欲望。
42

THE PROBLEM OF THE ATTITUDE-TYPE
This difference can hardly be anyrh;ngibut eh’ om a ,l;ffrrf’nce of temperament, a contrast between two types of human mentality, one of which finds the determining agency pre-eminently in the subject, the other in the object. A middle view, it may be that of common sense, would suppose that human behaviour is conditioned as much by the subject as by the object. The two investigators would probably assert, on the other hand, that their theory does not envisage a psychological explanation of the normal man, but is a theory of neurosis. But in that case Freud would have to explain and treat some of his patients along Ad¬lerian lines, and Adler condescend to give earnest consideration in certain instances to his former teacher’s point of view-which
6
has occurred neither on the one side nor on the other.

这个差异几乎不是别的，就仅是性情的差异，两种的人类的精神的对照。其中一个找到决定性的代理，显著地在主体身上。另外一位则是在客体身上。一个中庸之道，可能是常识的中庸之道，假定人类的行为同样受到主体的制约，也同样受到客体的制约。另一方面，这两位研究员将可能会主张，他们的理论并没有构想一个心理的解释，对于正常人们。而是神经症者的理由。但是假如是那个情况，弗洛依德将必须解释并且治疗他的一些病人，沿着阿德勒的脉络。阿德勒将必须屈尊降贵地给予热诚的考虑，在某些情况，给予他以前的老师的观点。这个观点既没有发生在这一边，也没有发生在另外一边。

The spectacle of this dilemma made me ponder the question: are there at least two different human types, one of them more interested in the object, the other more interested in himself? And does that explain why the one sees only the one and the other only the other, and thus each arrives at totally different conclusions?

这个困境的景象让我沉思这个问题：至少有两种不同的类型的人吗？其中一种更加对客体感到興趣，而另外一种对他自己感到興趣？那可以解释为什么前者仅是看见前者，而后者仅是看见后者？因此，每一个获得完全不同的结论？

As we have said, it was hardly to be supposed that fate selected the patients so meticulously that a definite group invariably reached a definite doctor. For some time it had struck me, in connection both with myself and with my colleagues, that there are some cases which make a distinct anneal, while others somehow refuse to “click.” It is of crucial importance for the treatment whether a good relationship between doctor and pa¬tient is possible or not.

如同我们曾经说过，我们几乎无法认为，命运如此挑剔地选择病人，以致于一个明确的团体一成不变地到达一位明确的医生。有段时间，我曾经想到，关于我自己与我的同事。有些个案一拍即合，而还有些个案则是格格不入。对于治疗，这是非常重要的，医生与病人之间的良好的关系是否可能。

If some measure of natural confidence does not develop within a short period, then the patient will do better to choose another doctor. I myself have never shrunk from recommending to a colleague a patient whose peculiarities were not in my line or were unsympathetic to me, and indeed this is in the patient’s own interests. I am positive that in such a case I would not do good work.

假如某个程度的自然的信任并没有发展，在短时期里，那么病人将最好是选择另外一位医生。我自然从来没有从退缩，不将一位病人推荐给同事。这位病人的特殊性跟我不对味，或是跟我没有同理心。的确，这是为了病人的利益。我持正面看法，在这样的个案，我将不会做得好。

Everyone has his personal limi¬tations, and the psychotherapist in particular is well advised never to disregard them. Excessive personal differences and in¬compatibilities cause resistances that are disproportionate and out of place, though they are not altogether unjustified. The Freud-Adler controversy is simply a paradigm and one single in¬stance among many possible attitude-types.

每个人都拥有他的个人限制。特别是心理治疗师，他最后永远不要忽略这些限制。过分的个人的差异与不相和谐会引起抗拒。这些抗拒是不成比例，也不合适。虽然它们并不完全没有理由。弗洛依德与阿德勒的争论仅是一个典范，是许多可能的态度-类型的一个明显例子。

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Analytical Psychology 5

Analytical Psychology 5
分析心理学
Karl Jung
卡尔 荣格
III
THE OTHER POINT OF VIEW:
THE WILL TO POWER

另外一个观点：
权力意志

49 Sexual psychology says: the cause of the neurosis lies in the
patient’s fundamental inability to free herself from her father. That is why that experience came up again when she discovered in the Italian the mysterious “something” which had previously made such an overwhelming impression on her in connection with her father. These memories were naturally revived by the analogous experience with her husband, the immediate cause of the neurosis. We could therefore say that the content of and rea¬son for the neurosis was the conflict between the infantile-erotic relation to her father and her love for her husband.

性的心理学说：神经症的原因在于病人的基本上没有能力从她的父亲那里，解放她自己。那就是为什么那个经验再次出现，当她在义大利人身上发现那个神秘的“某件东西”。这个某件东西先前曾经造成如此强烈的印象，在她身上，关于她的父亲。这些记忆自然被跟她的丈夫的类同等经验复活起来。这是神经症的当下的原因。我们因此说，神经症的内容与理由是这个冲突，处于婴孩-性欲的跟父亲的关系与她对于她的丈夫的关系。

50 If, however, we look at the same clinical picture from the
point of view of the “other” instinct, the will to power, it as¬sumes quite a different aspect. Her parents’ unhappy marriage afforded an excellent opportunity for the childish urge to power. The power-instinct wants the ego to be “on top” under all circumstances, by fair means or fouL The “integrity of the personality” must be preserved at all costs. Every attempt, be it only an apparent attempt, of the environment to obtain the slightest ascendency over the subject is met, to use Adler’s ex¬pression, by the “masculine protest.”

可是，假如我们观看相同的临床的画面，从“另外一个”本能的观点，权力意志。这个观点具有完全不同的面向。她的父母亲的不快乐的婚姻，供应一个优秀的机会，给小孩渴望获得权力。权力-本能想要自我无论在任何情况，都要“佔有优势”。无论凭借公平或不公平的方法。“人格的尊严”不计任何代价都必须被保存。环境的每个企图，无论是仅是明显的企图与否，想要获得一点对主体的优势会被满足，被“阳刚的抗议”，用阿德勒的术语来说。

The disillusionment of the mother and her withdrawal into neurosis created the desired op¬portunity for a display of power and for gaining the ascendency. Love and good behaviour are, from the standpoint of the power¬instinct, known to be a choice means to this end. Virtuousness often serves to compel recognition from others. Already as a child the patient knew how to secure a privileged position with her father through especially ingratiating and affectionate be¬haviour, and to get the better of her mother-not out of love for her father, but because love was a good method of gaining the upper hand. The laughing-fit at the time of her father’s death is striking proof of this. We are inclined to regard such an expla¬nation as a horrible depreciation of love, not to say a malicious insinuation, until we reflect for a moment and look at the world as it is. Have we not seen countless people who love and believe in their love, and then, when their purpose is accomplished, turn away as though they had never loved? And finally, is not this the way of nature herself? Is “disinterested” love at all pos-
38

THE OTHER POINT OF VIEW: THE WILL TO POWER
sib le? If so, it belongs to the highest virtues, which in point fact are exceedingly rare. Perhaps there is in general a tendency to think as little as possible about the purpose of love; otherwise we might make discoveries which would show the worth of 0 love in a less favourable light.

对于母亲的幻梦觉醒，以及母亲撤退进入神经症，创造出被欲望的机会，作为权力的展示，并且作为获得优势地位。爱与良好行为，从权力本能的观点，被知道是一个优良的达到目标的工具。品德经常被使用来从别人获得承认。儿童时期，病人就懂得如何从她的父亲获得特权的地位，凭借特别的讨好与情感的行为，并且战胜母亲，并不是由于爱她的父亲。在她父亲死亡时的哈哈大笑，就是这个行为的明显的证据。我们倾向于将这样的解释，认为是可怕地贬抑爱，更不用说，具有恶意的嘲讽。直到我们反思一下，并且观看它的本质的样子。我们难道不是曾经看见无数的人们，他们爱并且相信他的爱，然后，当他们的目的达到时，转头离开，好像他们从来没有爱过？最后，这难道不就是自然自身的方式？“公平无私”的爱是可能的吗？假如是可能的，它归属于再崇高的品德。实际上，这个最崇高的品德是极端罕见。或许，一般的倾向是尽可能不要想到爱的目的。否认我们会有一些发现显示爱的价值，从比较不利的观点。

5! The patient, then, had a laughing-fit at the death of her
ther-she had finally arrived on top. It was an hysterical laug ter, a psychogenic symptom, something that sprang from uncc scious motives and not from those of the conscious ego. That i:ndifference not to be made light of, and one that also tells whence and how certain human virtues arise. Their OPPOsi1 went down to hell-or, in modern parlance, into the unce scious-where the counterparts of our conscious virtues ha long been accumulating. Hence for very virtue we wish to knc nothing of the unconscious; indeed it is the acme of virtuo sagacity to declare that there is no such thing as the unconsciOl But alas! it fares with us all as with Brother Medardus in He mann’s tale The Devil’s Elixir: somewhere we have a sinis1 and frightful brother, our own flesh-and-blood counterpart, w holds and maliciously hoards everything that we would so willingly hide under the table.

因此，病人在她的父亲死亡时哈哈大笑，她最后到达优势。这是一个歇斯底里的笑声，一个心理起因的症状，某件东西从无意识的动机突然发生，并不是从意识自我的动机。那种冷漠不应该被忽视。这种冷漠显示，某些人类的品德从何产生与如何产生。品德的对立沦落到地狱。或者，用现代的俗语说，沦落进入无意识。在无意识那里，我们意识的品德的类同之物长久以来一直在累积。因此，对于每个品德，我们但愿不知道有无意识。的确，这是品德冒险的最高潮，当我们宣佈，并没有无意识这样的东西。但是啊呀！无意识跟我们同在，如同在赫曼的小说“恶魔的万灵药”，无意识跟米达特斯兄弟们同在。在某个地方，我们拥有古怪而令人害怕的兄弟，我们的血肉之躯的类同的人物。他拥有并且恶意地贮藏一切我们如何渴望隐藏在桌下的东西。

52 The first outbreak of neurosis in our patient occurred t
moment she realized that there was something in her fatn which she could not dominate. And then a great light dawne she now knew what was the purpose of her mother’s neuros namely that when you encounter an obstacle which cannot overcome by rational methods and charm, there is still another method, hitherto unknown to her, which her mother had ready discovered beforehand, i.e., neurosis. So from now on s imitates her mother’s neurosis. But what, we may ask in aste ishment, is the good of a neurosis? What can it do? Anyone w has in his neighbourhood a definite case of neurosis knows w enough what it can “do.” There is no better method of t• annizing over the entire household. Heart-attacks, choking-fi spasms of all kinds, produce an enormous effect that can hare be surpassed. Oceans of sympathy are let loose, there is the ;; guish of worried parents, the running to and fro of servan telephone bells, hurrying doctors, difficult diagnoses, elabof< examinations, lengthy treatments, heavy expenses, and there
39

ON THE PSYCHOLOGY OF THE UNCONSCIOUS
the midst of all the hubbub lies the innocent sufferer, with everybody overflowing with gratitude when at last she recovers from her "spasms."

神经症的首次发作在外面病人身上，正当她体会到，在她的父亲身上，有某件东西她无法支配的东西。然后，一个强烈的光的启明，他现在知道，她的母亲的神经症的目的。换句话说，当你遭遇一个无法用理性的方法与魅力克服的障碍，依旧还有另外一种方法，迄今她所不知道的方法。她的母亲先前已经发现的方法。那就是神经症。所以，从现在开始，她模仿她的母亲的神经症。但是，我们可能惊奇地询问，这就是神经症的优点吗？神经症能够做什么？任何人的邻居有明确的神经症的个案的人，都清楚知道神经症能够做什么。神经症是最好的方法用来凌虐全家的人。心脏病发作，各种各样的哽咽痉挛，产生巨大的无与伦比的影响。同情排山倒海而来，焦虑的父母的痛苦，好几个电话铃来回地响，医生匆匆赶来，困难的诊断，精密的检查，漫长的治疗，沉重的费用。在所有的吵杂忙碌之中，这位无辜的痛苦者，跟每一位充满感激的人，当最后，她从她的“痉孪”当中恢复过来。

53 This unsurpassable "arrangement"-to use Adler's expres-
sion-was discovered by the little one and applied with success whenever her father was there. It became superfluous when the father died, for now she was finally on top. The Italian was dropped overboard when he laid too much emphasis on her fem¬ininity by an appropriate reminder of his virility. But when a suitable chance of marriage presented itself, she loved, and re-signed herself without a murmur to the fate of wife and mother. So long as her revered superiority was maintained, everything went swimmingly. But once her husband had a little bit of in¬terest outside, she had recourse as before to that exceedingly effective "arrangement" for the indirect exercise of her power, because she had again encountered the obstacle-this time in her husband-which previously in her father's case had escaped her mastery.

这个无与伦比的“安排”，使用阿德勒的表达来说，被这位小孩发现，并且成功地运用，每当她的父亲在那里。这变成是多余的，当父亲死了。因为现在，她最后佔“优势”。义大利人被抛开，当她过分地强调她的女性，凭借他的生命力的恰当的提醒。但是，当一个合适的结婚的机会来临，她爱，并且顺服自己，没有抱怨作为妻子与母亲的命运。只要她的受人尊敬的优越感被维持。每样事情顺利地进行。但是一旦她的丈夫对外面稍微感到興趣，她就像以前一样诉诸于那个极端有效的“安排”，作为她的力量的间接的运用。因为她再次遭遇这个阻碍，这次是她的丈夫。以前在她的父亲的情况，她并没有掌控她的丈夫。

54 This is how things look from the point of view of power
psychology. I fear the reader must feel like the cadi who, hav¬ing heard the counsel for the one party, said, "Thou hast well spoken. I perceive that thou art right." Then came the other party, and when he had finished, the cadi scratched himself be¬hind the ear and said, "Thou hast well spoken. I perceive that thou also art right." It is unquestionable that the urge to power plays an extraordinarily important part. It is correct that neu¬rotic symptoms and complexes are also elaborate "arrange¬ments" which inexorably pursue their aims, with incredible obstinacy and cunning. Neurosis is teleologically oriented. In establishing this Adler has won for himself no small credit.

这就是事情看起来的样子，从权力心理学的观点。我担心，读者感觉像是一位军官听过某个党派的议员后说：「你说的很好。我感觉你是正确的。」然后又来了另外一个党派。当他演讲完后，这位军官抓抓耳背说：「你说得很好。我感觉你是正确的。」无可置疑地，权力的渴望扮演特别重要的角色。这是正确的，神经症的症状与情结，也是复杂的“安排”。这些安排无情地追逐它们的目标，带着难以置信的固执与狡猾。神经症是目的论导向。当阿德勒证实这个时，他替他自己赢得不少的赞赏。

55 Which of the two points of view is right? That is a question
that might lead to much brain-racking. One simply cannot lay the two explanations side by side, for they contradict each other absolutely. In the one, the chief and decisive fact is Eros and its destiny; in the other, it is the power of the ego. In the first case, the ego is merely a sort of appendage to Eros; in the second, love is just a means to the end, which is ascendency. Those who have the power of the ego most at heart will revolt against the first conception, but those who care most for love will never be rec¬onciled to the second.

这两个观点，哪一个才正确？那个问题可能导致许多伤脑筋。我们就是无法将两个解释并排放置。因为它们绝对互相矛盾。其中一个观点，主要与决定性的事实上，性爱与它的命运，在另外一个观点，那是自我的力量。在第一个情况，自我仅是一种性爱的附属品。在第二个情况，爱仅是达到目的手段。目的才是提升的东西。那些心里拥有自我的权利的人们，将会反叛第一个观念。但是那些最喜欢爱的人们，将永远不会安抚于第二个观念。

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From an other to the Other 46

From an other to the Other 46
从他者到大他者

Jacques Lacan
雅克 拉康
Seminar 7: Wednesday 15 January 1969
(83) I announced the last time that I would talk about Pascal’s wager.
It is a responsibility. I even learned that there were people who
changed their timetable, who came to Paris one more time than they
had planned. This is to tell you how heavy such an announcement is to
bear. In any case it is certain that I cannot set out here to bring you, to
give an exhaustive discourse about everything that has been stated
about Pascal’s wager. I am obliged then to suppose that you have a
certain rough knowledge of what is involved in Pascal’s wager.

我上次宣佈，我想要谈论有关巴斯卡的赌注。这是不可能的事。我甚至获知，有些人们改变他们的行事暦，他们来到巴黎，比起原先计划的还多一次。这就是要告诉你们，这样的宣告是多沉重的负担。无论如何，这是确定是，我无法在此出发来带领你们，给出一个全面的辞说，关于巴斯卡的赌注曾经被说过的东西。我不得不认为，你们拥有某个粗略的知识，关于巴斯卡的赌注牵涉的东西。

I cannot properly speaking enunciate it again because, as I told you the
last time, it is not properly speaking a statement that holds up. This is
even what has astonished people: that someone who one is sure is
capable of some rigour should have proposed something so untenable.
I think that I introduced sufficiently, just about sufficiently, the last
time what justifies in general the use that we are going to make of it.
But in any case let us not lose time in recalling it, you are going to see
what this use is.

恰当地说，我并无法再次表达它，因为，如同我上车告诉你们，恰当来说，这并不是一个能够自圆其说的陈述。这甚至是曾经让人们大吃一惊的东西。我们确定能够某种严谨治学的某个人，竟然会建议某件如此无法自圆其说的东西。我认为我充分地介绍，上次充分地介绍我们将要使用它的一般的理由。但是无论如何，让我们立即回亿它，你们将会看见这个用途是什么。

It is not the first time moreover for me to speak about it. On a certain
day of February 1966,1 believe, I already brought in this wager, and
very precisely in connection with the o-object; you will see that today
we are going to remain around this object.

而且，这并不是第一次我谈论关于它。在1966年二月的某一天，我已经带进这个赌注。非常确实地，关于这个小客体，你们将会看见，今天我们将会保持环绕这个客体。

Already those who
remember – perhaps there are some of them, I am even sure of it –
what I said at that time can clearly see what is at stake. It happens that
I was asked to go to speak about it again in October 1967 at Yale. And
I was so busy with the people who motivate this effort o f teaching,
namely, the psychoanalysts, that I missed the opportunity of speaking
to the people at Yale; I did not know until much later that this created a
little scandal. It is true, it was not very polite. We are going to try
today to say what I could have said over there, without there being
moreover any preparation at all to hear it.

那些记得的人们—或许他们有些人们，我甚至确定这件事—我那时所说的事情，他们能够清楚看出什么事情岌岌可危。恰巧的是，我被要求再次前去演讲它，在1967年在耶鲁大学。我是如此忙于交往那些启发这个教训努力的动机的人们。也就是，精神分析家，我错过这个机会，跟耶鲁大学的人们演讲的机会。直到后来，我才知道，这引起一点丑闻。的确，这并不礼貌。我们今天将要尝试说，我本来能够去那里演说，而且我心里根本没有准备听到它。

15.1.69 VII 2

But, let us begin right at the ground level, as if we were at Yale. What
is at stake? In general, you must have heard tell of something that is
stated and that is written several times in the text of what has been
collected under the title of Pensees, Pascal’s Pensees, and that at the
start there is something rather risky in the use that is made of what is
called the wager itself. As you know, these Pensees, were notes taken
(84) for a major work. Only this work was never done, so it was done
in his place.

但是，让我就从这个基础的层面开始。好像我们在耶鲁大学。岌岌可危的事情是什么？通常，你们一定曾听说过某件被陈述的东西，它被书写好几次，在已经被收集的文本，在“Pensees沉思录”的标题之下，巴斯卡的“Pensees沉思录”。在开始，有某件非常危险的东西，在所谓的赌注的本身的使用。你们知道，这些沉思录，是从主要著作摘录的笔记。只是这本著作并没有完成，所以笔记用来替代它。

First of all a work was created – this is the edition of the
Messieurs de Port-Royal – it is not at all a work that is badly done.
They were pals, and as someone called Filleau de la Chaise who is not
properly speaking a luminary but who is very readable testifies, Pascal
had very carefully explained to them what he wanted to do and they
did what Pascal had indicated. It nevertheless remains that this left out
a lot of things in the statements that were written out in notes for the
purposes of the construction of this work.

首先，这一本著作并没有被创造。这是罗伊尔多版本—写得还很不错的一本著作。他们是朋友。有某位名叫蔡思的人，恰当来说，他并不是启蒙大师，但是值得一读。他作证说，巴斯卡跟他们很仔细地解释他想要做的事情。他们就从事巴斯卡所曾经指示的事情。问题仍然是，这会漏掉许多事情，在用笔记写下的这些陈述里。为了这本著作的建造。

So then others ventured on a
different reconstruction. And then others said: “Since in short as our
culture advances, we perceive that the discourse, is not so simple a
thing as that and that in putting it together, well, there is some loss” so
then people set about making editions that were called critical, but that
take on a completely different import when what is involved is a
collection of notes. There again there was some difficulty. We have
several editions, several ways of grouping these bundles as they say;
that of Tourneur, that of Lafuma, that of X, that of Z. This does not
simplify things, but be assured, it certainly clarifies them.

所以，别人就冒险从事不同的建构。还有其他人则说：「总之，随着我们的文化的进展，我们感知，这个辞说并不那么简单的一件事。当我们将它一块表达，呵呵，就会丧失一些。所以，人们开始编出所谓批判的版本。但是那具有完全不同的意义。当被牵涉的东西，是笔记的收集。再次，会有一些困难。我们有好几个版本，好几种方式，将这个材料聚集一块。如他们所说的，腾那的版本，拉夫马的版本，X的版本，Z的版本。这并不仅是一些东西。但是请你们安心，它确实让它们澄清。

http://www.lacaninireland.com
15.1.69 VII 3
As regards the wager, it is quite separate. It is a little piece of paper
folded in four. That was the interest of what I recommended to you, it
was for you to grasp this. Since, in this book there is a reproduction of
the piece of paper folded in four and then a certain number of
transcriptions.

关于赌注，它是相当分歧。那是一张纸被折叠四次。那是我跟你们推荐的东西的興趣。那是要你们来理解这个。因为，在这本书，这张纸被折叠四次被复制，然后某些的铭记。

Because this too posed a problem given that they are
notes, written freehand, with different divisions, a lot of things crossed
out, whole paragraphs written between the lines of other paragraphs,
and then a utilisation of the margins with references. All of this
moreover is rather precise and gives ample material for examination
and for discourse. But there is one thing that we can take as certain, it
is that Pascal never claimed that he made his wager stand up.

因为这也形成一个难题，假如考虑到，它们是笔记，随意被书写，用不同的区分，许多东西被划掉，整个的段落被书写在其他段落的行间，还利用边缘记下参考资料。而且，所有这一切是相当确实，并且给予充分的材料，作为检查与作为辞说。但是有一件事情，我们能够认为是确定。那就是，巴斯卡从来没有宣称：他让他的赌注实践。

This
little paper must all the same have been close to his heart since
everything indicates that he had it in his pocket, in the same place that
I have here this device, this microphone, this absolutely useless thing.
In general, you have heard tell of something that sounds like to
renounce pleasures. This thing which is said in the plural is also
repeated in the plural. And moreover everyone knows that this act is
supposed to be at the source of something that might be called the
Christian life. It is the background noise.

这小张纸一定仍然靠近他的心，因为每样事情都指示著，他将这张纸放在口袋里，放在相同的地方，我在此这个设备，这个麦克风，这个绝对没有用途的东西。通常，你们曾经听过某件东西被报告，这个东西听起来像是要“放弃快乐”。快乐一词用复数，也用复数来重复。而且，每个人都知道，这个行动被认为是处于某件东西的来源。这个东西被称为是基督徒的生活。那是背景的躁音。

Through everything that
Pascal and others around him tell us in terms of an ethics, this can be
heard in the distance like the sound of a bell. What we have to know is
whether it is a knell. In fact, it is not all that much of a knelL From
time to time it has a gayer aspect. I would like to make you sense that
it is the very principle on which there is installed a certain morality that
one can qualify as modern morality.

通过巴斯卡与他周遭的别人告诉我们的东西，用伦理学的术语，这在远处能够被听见，像是钟铃的声音。我们必须要知道的东西是它是否是丧钟。事实上，它并不完全是丧钟的声音。有时，它具有更加愉快的面向。我想要让你们理解，就是根据这个原则，某个道德被安装，我们能够给予特质，作为是现代的道德。

To make understood what I am in the process of putting forward, I am
going to give a few reminders of what is effectively involved. The
(85) reinvestment, as they say, of profits, which is fundamental, this
again is what is called enterprise, the capitalist enterprise, to designate
it in its proper terms, does not put the means of production at the
service of pleasure.

为了让我在表达的过程，让我的本质被人理解，我将要给予一些提醒，对于实际上被牵涉的的东西。如人们所说，利益的重新投资是基本的，这再次是所谓的企业，资本主义的企业，用它的适当的术语指明它，它并没有将生产的工具，听由快乐的服务。

Things have even got to the stage that a whole
aspect of something that is manifested in the margins is, for example,
an effort, a quite timid effort that does not at all imagine sailing
towards success but rather casts doubt on what can be called our style
of life. We will call this an effort to rehabilitate spending, and
someone called Georges Bataille, a thinker in the margin of what is
involved in our affairs, has thought out and produced on this point
some quite readable works that are not for all that dedicated to
efficiency.

事情甚至到达这个阶段，某件事情的整个的层面，在边缘被展示的东西，譬如，一种努力，一种相当胆小的努力，根本就没有想像航行朝向成功。相反地，它投掷怀疑，对于所谓的我们的生活方式。我们将称这个生活方式，是一种努力想要恢复花费。某个人名叫巴代尔，一位思想家，在我们的事物所牵涉的东西的边缘。针对这点，他曾经思维并产生某个可阅读的著作。这些著作并不是针对讲求效率的东西。

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

Analytical Psychology 4

Analytical Psychology 4
分析心理学
Karl Jung
卡尔 荣格
III
THE OTHER POINT OF VIEW:
THE WILL TO POWER

另外一个观点：
权力意志

45 The Freudian method at once begins burrowing into the in-
ner causality of the sickness and its symptoms. What were the first anxiety dreams about? Ferocious bulls, lions, tigers, and evil men were attacking her. What are the patient’s associations? A 2 The Neurotic Constitution.
35

ON THE PSYCHOLOGY OF THE UNCONSCIOUS
story of something that happened to her before she was married. She was staying at a health resort in the mountains. She played a good deal of tennis and the usual acquaintances were made. There was a young Italian who played particularly well and also knew how to handle a guitar in the evening. An innocent flirta¬tion developed, leading once to a moonlight stroll. On this occasion the Italian temperament “unexpectedly” broke loose, much to the alarm of the unsuspecting girl. He gave her “such a look” that she could never forget it.

弗洛依德的方法立即开始挖掘疾病与它的症状的内部因果关系。前几个焦虑的梦境是关于什么？凶猛的公牛，狮子，老虎，与坏人都在攻击她。病人的联想是什么？某件事情的故事发生在她身上，就在她结婚以前。她当时住在山中的健康疗养中心。她打得一手好网球，结识一些寻常的朋友。有一位年轻的义大利人也打得特别好的一手网球。也知道如何在夜间弹弄吉他。随后发展情爱追求，再次导致月光下的散步。在这个场合，义大利人的性情“出乎意料”地发作起来，令这位纯真的女孩大吃一惊。他给她“如此的眼神”，以致她无法忘记它。

This look follows her even in her dreams: the wild animals that pursue her look at her just like that. But does this look in fact come only from the Italian? Another reminscence is instructive. The patient had lost her fa¬ther through an accident when she was about fourteen years old. Her father was a man of the world and travelled a good deal. Not long before his death he took her with him to Paris, where they visited, among other places, the Folies Bergeres.

这个眼神跟随他，即使是在她的梦里。追逐她的野兽观看她，就像那样。但是这个眼神实际上仅是来自这位义大利人吗？另外一个回忆具有启发性。病人的父亲因为车祸死亡，当她大约十四岁时。她的父亲是一位世俗的人，经常旅行。就在他的父亲死亡之前不久，他带她去巴黎。在巴黎，他们许多地方，包括the Folies Bergeres（女神遊乐厅）。

There something happened that made an indelible impression on her. On leaving the theatre, a painted hussy jostled her father in an incredibly brazen way. Looking in alarm to see what he would do, she saw this same look, this animal glare, in his eyes. This inexplicable something followed her day and night. From then on her relations with her father changed. Some-times she was irritable and subject to venomous moods, some¬times she loved him extravagantly.

某件事情发生，留给她一个无法抹除的印象。当她离开戏院时，一位粉脂抹粉的妓女以相当厚颜的方式推挤她的父亲。当她惊吓地观看他会怎么做，她看见相同的眼神，动物的怒目而视，在他的眼睛里。这个无法解释的东西日夜地跟随他。从那时开始，她跟她的父亲的关系改变。有时，她容易发脾气，心情恶毒。有时她强烈地爱他。

Then came sudden fits of weeping for no reason, and for a time, whenever her father was at home, she suffered at table from a horrible gulping accompa¬nied by what looked like choking-fits, generaIly followed by loss of voice for one or two days. When the news of the sudden death of her father reached her, she was seized by uncontrollable grief, which gave way to fits of hysterical laughter.
However, she soon calmed down; her condition quickly improved, and the neurotic symptoms practicaIly vanished. A veil of forgetfulness was drawn over the past. Only the episode with the Italian stirred something in her of which she was afraid. She then abruptly broke off all connection with the young man. A few years later she married. The first appearance of her present neurosis was after the birth of her second child, just when she made the dis¬covery that her husband had a certain tender interest in another woman.

然后，无缘无故的哭泣突然来临。有一阵子，每当她的父亲在家，她在餐桌边突然遭受吞食的痛苦，伴随着看起来像是呛哽的发作，通常后面跟随着声音的消失，有一两天。当她的父亲突然死亡的消息传到她这里，她充满了无法控制的痛苦。这种痛苦转化成为歇斯底里的笑声的发作。可是，她不久镇定下来。她的情况很快就改善，神经症的症状几乎消失。对于她的过去，被披上一层遗忘的薄纱。仅有跟那位义大利人的轶事在她心头搅动她害怕的某件事。她因此突然地中断跟那位年轻人的来往。几年以后，她结婚。她的目前的神经症的首次出现，是在她的第二个小孩的诞生之后。正当她发现到，她的丈夫对于另外一位女人有着温柔的興趣。

46 This history gives rise to many questions: for example, what
36

47
48

THE OTHER POINT OF VIEW: THE WILL TO POWER
about the mother? Concerning the mother the relevant facts an that she was very nervous and spent her time trying every kind of sanatorium and method or cure. She too suffered from nerv• ous asthma and anxiety symptoms. The marriage had been of a very distant kind as far back as the patient could remember. Her mother did not understand the father properly; the patient always had the feeling that she understood him much better. She was her father’s confessed darling and was correspondingly cool at heart towards her mother.

这段历史产生许多问题。譬如，母亲的情况如何？关于母亲，相关的那些事实是，她非常神经质，并且花费她的时间尝试每一种的疗养，方法与治疗。她也遭受神经症的哮喘与焦虑的症状。这段婚姻一直属于遥远的种类，一直回溯到病人能够记得。她的母亲并没有恰当地理解她的父亲。病人总数拥有这些感觉，她更加了解她的父亲。她是她的父亲的坦诚告白的对象，因此她心理对待她的母亲非常冷淡。

These hints may suffice to give us an over-all picture of the illness. Behind the present symptoms lie fantasies which are im¬mediately related to the experience with the Italian, but which clearly point back to the father, whose unhappy marriage gave the little daughter an early opportunity to secure for herself the place that should properly have been fiIled by the mother. Be¬hind this conquest there lies, of course, the fantasy of being the reaIly suitable wife for the father. The first attack of neurosis broke out at a moment when this fantasy received a severe shock, probably the same shock that the mother had also received, though this would be unknown to the child. The symptoms are easily understandable as an expression of disappointed and slighted love. The choking is due to that feeling of constriction in the throat, a weIl-known concomitant of violent affects which cannot be quite “swaIlowed down.” (The metaphors of com¬mon speech, as we know, frequently relate to such physiolog¬ical phenomena.) When the father died, her conscious mind was grieved to death, but her shadow laughed, after the manner of TiIl Eulenspiegel, who was doleful when things went down¬hill, but fuIl of merry pranks on the weary way up, always on the look-out for what lay ahead. When her father was at home, she was dejected and ill; when he was away, she always felt much better, like the innumerable husbands and wives who hide from each other the sweet secret that neither is altogether indispen¬sable to the other.

这些暗示可能足够给予我们对疾病的一个全面的画面。在目前的症状的背后，跟义大利人的经验息息相关的那些幻想就位在那里。但是这些幻想指回到父亲。父亲的不快乐的婚姻，给予小女儿一个早期的机会，替她自己获得这个位置，恰当来说，应该是由母亲填补的位置。在这个征服背后，当然，有着她成为父亲的确是合适的妻子的幻想。神经症的首次侵袭发作，当这个幻想接受严重的惊吓。可能是跟母亲接收到相同的惊吓。虽然小孩自己并不知道。症状很容易被理解，作为是失望与被漠视的爱的表达。哽咽是由于吼咙收缩的感觉，著名的强烈情感的同时发生。这些情感无法完全被“吞噬”。（我们知道，通俗语言的隐喻经常跟这些生理的现象息息相关）。当父亲死亡时，她的意识的心灵痛不欲生。但是她的阴影却是在笑。模仿童话的“捣蛋鬼提尔”的方式。捣蛋鬼提尔遇到事情不顺畅时，表现哀伤，但是略有改善时，充满快乐的玩笑，总是在寻找事情背后的可能情况。当她的父亲在家时，她很沮丧而且生病。当他离家时，她总是感觉较为舒服。就像是无数的丈夫与妻子，他们互相隐藏甜蜜的秘密，对于另外一位，没有一位是完全可以免除不用。

That the unconscious had at this juncture some justification for laughing is shown by the supervening period of good health. She succeeded in letting her whole past sink into oblivion. Only the episode with the Italian threatened to resurrect the under¬world. But with a quick gesture she flung the door to and re¬mained healthy until the dragon of neurosis came creeping
37

ON THE PSYCHOLOGY OF THE UNCONSCIOUS
back, just when she imagined herself safely over the mountain, in the perfect state, so to speak, of wife and mother.

无意识在这个时刻拥有哈哈大笑的某个理由，可以从良好健康时的介入时期显示出来。她成功地让她的整个的过去沉入遗忘当中。仅有跟义大利人的这个轶事威胁要让阴间复活。但是用很快的动作，她将门关上，并且保持健康，直到神经症的龙潜伏进来。

雄伯译
32hsiung@pchome.com.tw