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。

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: