《文明的变迁·荣格文集（第6卷）》书评

荣格(Carl Jung)的名言（中英文）

荣格箴言 Children are educated by what the grown-up is and not by his talk. 儿童的教养源于成人的修为而非说教。 The important thing is what he [a man] talks about, not whether he agrees with it or not.一个人重要的是他谈论什么、而不是他赞同或不赞同什么。 The wine of youth does not always clear with advancing years; sometimes it grows turbid. 青春美酒并不总是随岁月流逝而日渐清彻，有时它会日渐混浊。 If one does not understand a person, one tends to regard him as a fool. 不理解一个人，就往往会把他当成傻瓜。 Knowing your own darkness is the best method for dealing with the darknesses of other people. 理解自身的阴暗，是对付他人阴暗一面的最好方法。 There are many nights as days, and the one is just as long as the other in the year's course. Even a happy life cannot be without a measure of darkness, and the word happy would lose its meaning if it were not balanced by sadness. It is far better take things as they come along with patience and equanimity. 一年中的夜晚与白天数量相同、持续时间一样长。即使快乐的生活也有其阴暗笔触，没有“悲哀”提供平衡，“愉快”一词就会失去意义。耐心镇静地接受世事变迁，是最好的处事之道。 I cannot love anyone if I hate myself. That is the reason why we feel so extremely uncomfortable in the presence of people who are noted for their special virtuousness, for they radiate an atmosphere of the torture they inflict on themselves. That is not a virtue but a vice. 恨自己就无法爱他人。这就是在面对因其极度高洁而闻名的人时，我们感觉极为不安的原因：他们带来自我折磨的氛围——一种邪恶而非德行。 Man needs difficulties; they are necessary for health. 人需要困扰，困扰是心理健康的必需之物。 Shrinking away from death is something unhealthy and abnormal which robs the second half of life of its purpose. 对死亡的回避是不健康和异常的，它使生命第二阶段失去目标。 The most intense conflicts, if overcome, leave behind a sense of security and calm that is not easily disturbed. It is just these intense conflicts and their conflagration which are needed to produce valuable and lasting results. 对最强烈冲突的克服，使我们获得一种稳定超然的安全与宁静感。要获得有益而持久的心理安全与宁静，所需要的正是这种强烈冲突的大暴发。 There is no coming to consciousness without pain. 没有痛苦，就没有意识的唤醒。 From the middle of life onward, only he remains vitally alive who is ready to die with life.中年之后，只有已为告别人生做好准备的人，才能继续在生活中朝气蓬勃。 The most terrifying thing is to accept oneself completely. 最可怕的事情是完全接受自己。 A collection of a hundred great brains makes one big fathead. 集合起一百个伟大头脑，就会得到一个大傻瓜。 Here we must ask: Have I any religious experience and immediate relation to God, and hence that certainty which will keep me, as an individual, from dissolving in the crowd? 在此我们必须发问：我是否拥有任何宗教体验、拥有与上帝的直接关联，从而获得一种确然性，使我做为个体免于消融于群众？ Until you make the unconscious conscious, it will direct your life and you will call it fate. 潜意识如果没有进入意识，就会引导你的人生而成为你的命运。 Wholly unprepared, we embark upon the second half of life. Or are there perhaps colleges for forty-year-olds which prepare them for their coming life and its demands as the ordinary colleges introduce our young people to a knowledge of the world? No, thoroughly unprepared we take the step into the afternoon of life; worse still, we take this step with the false assumption that our truths and ideals will serve us as hitherto. But we cannot live the afternoon of life according to the programme of life's morning; for what was great in the morning will be little at evening, and what in the morning was true will at evening have become a lie. 我们完全手足无措地踏上生命的后半征程。普通大学把年轻人引入知识世界，什么学校能让四十几岁人为未来生活做好准备？没有这种学校，我们完全无备地踏入后半生；而更糟的是，我们假定现实和理想会一如既往地效忠于我们。但实际上，我们不能依照生命之晨，来度过生命之午后，因为晨时的伟大会成为傍晚时的琐碎，而晨时的真理会在傍晚变为谎言。 What is essential in a work of art is that it should rise far above the realm of personal life and speak to the spirit and heart of the poet as man to the spirit and heart of mankind. 艺术作品应当超越个人生活的天地、直面诗人的精神与内心深处，如同人直面人类的精神与内心。 It is, moreover, only in the state of complete abandonment and loneliness that we experience the helpful powers of our own natures. 而且，只有在完全的听天由命和孤独状态，我们才能体验到我们自身天性的积极力量。 In some way or other we are part of a single, all-embracing psyche, a single "greatest man". 在某种意义上，我们从属于一个涵盖一切的单一心灵、从属于一个单一的“总体人”。 What is stirred in us is that faraway background, those immemorial patterns of the human mind, which we have not acquired but have inherited from the dim ages of the past. 在我们的内心深处被唤起的，就是那个久远的背景——古老的人类心理模式，它们源于遗传而非后天习得，我们从业已模糊的往日世代继承了它们。 Every man carries within him the eternal image of woman. . . . This image is fundamentally unconscious, an hereditary factor of primordial origin . . . an imprint or 'archetype' of all the ancestral experiences of the female, a deposit, as it were, of all the impressions ever made by woman. . . . 每个男人内在地拥有永恒的女人表象。...... 这一表象在根本上存在于潜意识中，它是具有原始起源的遗传因素 ...... 是所有祖先的女性体验的印记或“原型”，是女人所造成的所有印象的积淀。 Life has always seemed to me like a plant that lives on its rhizome. Its true life is invisible, hidden in the rhizome. The part that appears above ground lasts only a single summer.?.?.?. What we see is the blossom, which passes. The rhizome remains. 我总是感到，生活就象萌发于地下根茎的植株。生活的真正生命是不可见的，它深藏于地下根茎中，而显露出地面的可见一斑部分只能生存一个夏季。我们所见到的是将会消逝的花簇，而根茎长驻。 At times I feel as if I am spread out over the landscape and inside things, and am myself living in every tree, in the plashing of the waves, in the clouds and the animals that come and go, in the procession of the seasons. 有时我会感到，我伸展开来覆盖大地、延伸进万物：我感到自己生活在每一棵树木中、生活在浪花中、生活在往来无定的云朵和动物中、生活在季节的轮回中。 Knowledge does not enrich us; it removes us more and more from the mythic world in which we were once at home by right of birth. 知识不会使我们更丰富；它使我们越来越远离神话世界——这个我们曾经的天然家园。 A belief proves to me only the phenomenon of belief, not the content of the belief. 在我看来，一种信仰只是一个信仰现象，信仰的内容无足轻重。 The greatest and most important problems in life are all in a certain sense insoluble. They can never be solved, but only outgrown. 在某种意义上，生活中的最重大和最重要问题都是无法解决的。我们无法解决它们，只能在成长中超越它们。 Your vision will become clear only when you can look into your own heart. Who looks outside, dreams; who looks inside, awakens. 只有当人能够察看自己的内心深处时，他的视野才会变得清晰起来。向外看的人是在梦中、向内看的人是清醒的人。

一盒杂样珠宝

本卷的名字叫《文明的变迁》，只是大概取了个名字而已。里面收录了荣格二三十篇文章，基本都是关于国家、时代、民族的谈论，还有一篇“学生的爱情问题”和一篇“欧洲女性”。本书共分为八个部分。我并没有都读。我很喜欢一上来荣格对古代人、原始人的分析。荣格所做的论述总是很全面很踏实的，将最明显的事实摆在你最容易忽视的位置呈现出来。看着他的分析和比较，我很难再坚持自己与原始人在基本功能上有多大的不同了。其实仔细算算，就按十八年一代人算，五千年的时间里我是第277.8代人。多吗？不多！我很喜欢“学生爱情问题”和“欧洲女性”，而且发觉自己好像是头一次读到对学生的两性关系和女人的，来自如此高人的，如此完整的，纯个人的观点，十分开眼。荣格所指的学生是那个时候的大学生。他对大学生的恋爱问题列出了不少样式。荣格对爱情、性关系的看法是很传统的，但是绝对是可靠的。致力于将性从爱上分离的努力也许无一幸免于收到痛苦。荣格对女人的看法就更有意思了。他说了很多，几乎每一条都该仔细揣摩甚至记在本上。而我最想在这里提一提的是：女人看起来被动的逆来顺受的牺牲式的爱，背后有一个隐秘的目的，但她们一贯不愿承认。我甚至听别人说过“母爱是一场巨大的阴谋”。我想这两个说法有可观的相通之处。男人，女人，既然都是人，怎么会一方一直更受苦？荣格说男人每每试图看清女人的真面目时总会产生误解，紧接着又因为急于补偿这过失而高估女人，“把她们看作天底下最可爱的东西”。男人真可怜。（PS：关于学生爱情问题，荣格不希望学生读）我还很喜欢谈论美国和印度的那一部分。荣格尤其在印度主题上灌注了很高的文学热情。当然，最耀眼的还是荣格的个人智慧。我将这一部分视为本件宝盒里的珍珠。在谈到美国人时，他又提到了印第安人。在别的书里荣格经常会提到印第安人的精神状态，印第安人的信仰的“秘密”。荣格为什么这么推崇印第安人的精神状态？我对印第安音乐一直以来的突出印象就是“死亡”，那是纯粹的死亡气息，空灵，只存在人心里最低级的对自然威力的恐惧，和对这恐惧的屈从，没有反抗，没有激情，没有笑容，没有愤怒、哭泣和一滴眼泪。似乎印第安的每一个活人其实就已经是对自然献祭过的。所以我揣测，也许是荣格一直忙于整合自己四分五裂的精神片段而过于疲惫了，恨不得心里干脆什么都没有。有一部分谈论良心。开门见山的，荣格给出了他对良心的定义：是我们对于有关自身行为动机的观念之情感价值的一种了解或确信。之后的所有文字的铺陈其实都是对这个定义的解释。当我读到这个定义，心里就大概有了一种认识，料到他八成还是会把“良心”引向某种模棱两可的模糊处境，这也是他对一切伦理道德范畴的惯常认识。这篇文章既再次印证了这一点，又证明了另一件常常发生的现象：写出你对某个范畴的定义，别人就能推导出接下来的问题，即：争论的背后往往是每个人对某个词汇的不同理解。而高级知识分子的引人之处，就在于他们能给出很清晰的定义。他们能把话说得很清楚很完整尽量不留歧义。所以，本着“能跟明白人吵架不跟糊涂人说话”的心态，我们还是在看书上多花些时间的好。这本书就像一盒杂样的珠宝，很好。