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。

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

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s


%d bloggers like this: