Synchronicity 444

Synchronicity 444
共时性
Carl Jung
卡尔 荣格

IX. Exposition
说明

855 Synchronistic events rest on the simultaneous occurrence of
two different psychic slates. One of them is the normal, probable 444 state (i.e., the one that is causally explicable), and the other, th!” critical experience, is the one that cannot be derived causally from the first. In the case of sudden death the critical experience cannot be recognized immediately as “extra-sensory perception” but can only be verified as such afterwards.

共时性的事件依靠“两个不同的心灵底盘的同时的发生”。其中有一个是正常的,可能的状态(譬如,因果律可以解释的状态),另外一个则是关键的经验,它无法从前者因果律地获得的关键的状态)。 在突然的死亡的情况,关键的经验无法当下被体认,作为是“额外感官的感觉”,而仅能够以后被验证,作为它的本身。

Yet even in the case of the “scarab” what is immediately experienced is a psychic state or psychic image which differs from the dream image only because it can be verified immediately. In the case of the flock of birds there was in the woman an unconscious excitation or fear which was certainly conscious to me and caused me to send the patient to a heart specialist. In all these cases, whether it is a question of spatial or of temporal ESP, we find a simultaneity of the normal or ordinary state with another state or experience which is not causally derivable from it, and whose objective existence can only be verified afterwards. This definition must be borne in mind particularly when it is a question of future events.

可是,即使这“金龟子”的个案,当下被经验的东西是一种心灵的状态,或心灵的意象。它不同于梦的意象,仅是因为它能够当下被验证。在群鸟聚集的个案,在那位女人身上,有着无意识的恐惧的激动,确实被“我”知道,然后引起我送这位病人到心脏科医生那里。在所有这些个案里,无论问题是空间或时间的心电感应,我们发现一个正常或普通的状态的同时性,具有另外一个因果律方面并不是从它获得的状态或经验。它的客观性的存在仅能够以后被验证。这个定义必须被记在心里,特别是当问题是属于未来。

SYNCHRONICITY: AN ACAUSAL CONNECTING PRINCIPLE

They are evidently not synchronous but are synchro¬nistic) since they are experienced as psychic images in the present) as though the objective event already existed. An un¬expected content which is directly or indirectly connected with some objective external event coincides with the ordinary psy-chic state: this is what I call synchronicity, and I maintain that we are dealing with exactly the same category of events whether their objectivity appears separated from my consciousness in space or in time.

它们显而易见,它们并不是共时性,而是共时结构,因为它们被经验作为心灵在目前的意象,好像客观的事件预先存在。一种意料之外的内容直接或间接跟某些的客观的外在的事件有关联,巧合于普通的心灵状态。这确是就是事件的相同的范畴。无论它们的客观性似乎跟我在空间或时间的意识是否分开。

This view is confirmed by Rhine’s results in so far as they were not influenced by changes in space or time. Space and time, the conceptual co-ordinates of bodies in motion, are probably at bottom one and the same (which is why we speak of a long or short “space of time”), and Philo Judaeus said long ago that “the extension of heavenly motion is time.” 45 Synchro¬nicity in space can equally well be conceived as perception in time, but remarkably enough it is not so easy to understand synchronicity in time as spatial, for we cannot imagine any space in which future events are objectively present and could be experienced as such through a reduction of this spatial dis¬tance.

这个观点被莱因的结果证实,因为它们并没有被空间与时间的改变影响。空间与时间,运动中的身体的观念的座标,很可能同时作为基础(那就是为什么我们谈论长期或短期的“时间的空间”)。哲学家,朱达士很久以前说过:「天上的运动的延伸就是时间」。在空间的共时性,同样有理由被构想作为时间段观念。但是,引人注意的是,要将时间的共时性理解作为空间,并不那么容易。因为我们无法想像任何的空间,在那里,未来的事件在客观上是现在,并且能够作为现在被经验,通过这个空间距离的化简。

But since experience has shown that under certain condi¬tions space and time can be reduced almost to zero, causality disappears along with them, because causality is bound up with
45 De oPificio mundi, 26. (U tWiCTT7JI-‘Q. T;j. Toii o~pQ.voii K{V1]CWJJ. ‘UT{ cl Xpovo •• “)
445

856

THE STRUCTURE AND DYNAMICS OF THE PSYCHE
the existence of space and time and physical changes, and con-sists essentially in the succession of cause and effect. For this reason synchronistic phenomena cannot in principle be asso-ciated with any conceptions of causality. Hence the intercon¬nection of meaningfully coincident factors must necessarily be thought of as acausal.

但是,因为经验已经教导我们,在某些的情况下,空间与时间能够被化简到几乎是零。因果律会跟随它们消失,因为因果律跟空间与时间与物理的改变的存在息息相关。并且,基本上的组成在于原因与结果的连续。因为这个理由,共时性的现象,原则上,并无法跟任何的因果律的观念联想一块。因此,有意义的巧合的因素的互相连接,必须被认为是非因果律。

Here, for want of a demonstrable cause, we are all too likely to fall into the temptation of positing a transcendental one. But a “cause” can only be a demonstrable quantity. A “tran¬scendental cause” is a contradiction in terms, because anything transcendental cannot by definition be demonstrated. If we don’t want to risk the hypothesis of acausality, then the only alternative is to explain synchronistic phenomena as mere chance, which brings us into conflict with Rhine’s ESP dis¬coveries and other well-attested facts reported in the literature of parapsychology.

在此,因为缺乏可证明的原因,我们很容易掉入这个诱惑:提出超验的原因。但是一个“原因”仅能够是一个可证明的数量。一个“超验的原因”“在术语方面是一个悖论。因为任何超验的东西在定义方法无法被证明。假如我们并不想要冒险假设非因果律,那么仅有的选择是要解释共时性的现象,作为仅是偶然性。这个偶然性带领我们进入冲突,跟莱因的心电感应的发现与其它被充分测试过的事实冲突。这些事实在后设心理学的文献里被报导。

Or else we are driven to the kind of reflec¬tions I described above, and must subject our basic principles of explanation to the criticism that space and time are constants in any given system only when they are measured without regard to psychic conditions. That is what regularly happens in scien-tific experiments. But when an event is observed without experi-mental restrictions, the observer can easily be influenced by an emotional state which alters space and time by “contraction.”

否则,我们被迫从事我以上描述的这种反思,并且必须将我们的解释的基本的原则隶属于这个批评:空间与时间是任何特定的系统的固定常数,仅有当它们被测量,而忽略心灵的情况。那就是在科学的试验里,经常发生的事情。但是,当事件被观察,没有受到试验的限制时,观察者能够容易地受到情感状态的影响。凭借“浓缩”而改变空间与时间的情感的状态。

Every emotional state produces an alteration of consciousness which Janet called abaissement du niveau mental; that is to say there is a certain narrowing of consciousness and a correspond¬ing strengthening of the unconscious which, particularly in the case-of strong affects, is noticeable even to the layman. The tone of the unconscious is heightened, thereby creating a gradient for the unconscious to flow towards the conscious. The conscious then comes under the influence of unconscious instinctual im¬pulses and contents. These are as a rule complexes whose ulti¬mate basis is the archetype, the “instinctual pattern.”

每个情感的状态产生意识的轮换。杰尼特称这个意识的轮换为“abaissement du niveau mental“。换句话说,意识成为狭窄,然后,无意识随着增强起来。特别是在强烈情感的个案,甚至外行人都会注意到。无意识的色调被增强,因此创造一个渐层,让无意识可以流动朝向意识。意识因此受到无意识本能的冲动与内容的影响。这些通常都一些”情结“,它们的最后的基础是原型,”本能的模式“。

The unconscious also contains subliminal perceptions (as well as forgotten memory-images that cannot be reproduced at the moment, and perhaps not at all). Among the subliminal con-tents we must distinguish perceptions from what I would call an ineXplicable “knowledge,” or an “immediacy” of psychic images. Whereas the sense-perceptions can be related to prob¬able or possible sensory stimuli below the threshold of con-
E sciousness, this “knowledge,” or the “immediacy” of uncon-scious images, either has no recognizable foundation, or else we find that there are recognizable causal connections with certain already existing, and often archetypal, contents.

无意识也包含升华的感觉(以及被忘记的记忆-意象。它们无法被目前被复制,或许根本就无法被复制)。在升华的内容当中,我们必须区别感知,跟我们所谓的“匪夷所思的知识“的不同,或跟心灵意象的”当下性“的不同。虽然感官-感知跟意识的门槛底下的可能的感官的刺激有关联,无意识的意象的这个”知识“或”当下性“,要就是没有可被体认的基础,要不就是我们发现,存在着可体认的因果的关联,具有某个已经存在,经常是原型的内容。
446

SYNCHRONICITY; AN ACAUSAL CONNECTING PRINCIPL But these images, whether rooted in an already existing basis or not, stand in an analogous or equivalent (i.e., meaningful) relationship to objective occurrences which have no recogniz¬able or even conceivable causal relationship with them. How could an event remote in space and time produce a correspond¬ing psychic image when the transmission of energy necessary for this is not even thinkable? However incomprehensible it may appear, we are finally compelled to assume that there is in the unconscious something like an a priori knowledge or an “immediacy” of events which lacks any causal basis.

但是,这些意象,无论是根源于已经存在的基础与否,它们处于类同或相等的(有意义的)关系,跟客观的发生的事情。这些客观的发生的事情并没有可体认,或甚至可以被构想的因果的关系,跟它们。在空间与时间距离遥远的事件如何产生一个对应的心灵的意象,当从事它们的能源的传递,甚至是匪夷所思的。表面看起来无论如何无法理解,我们最后被迫假设:在无意识里,有某件类似“超验“知识,或事件的某个“当下性”,它们欠缺因果律的基础。

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

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