MIND AND BODY 心灵与肉体
2013-11-12 15:34:38   来源：   作者：  评论：0 点击：

试译了著名心理学家阿尔弗雷德《超越自卑》（What Life Should Mean to You）一书的第二章《心灵与肉体》开始部分内容。
第二章 心灵与肉体

MEN have always debated whether the mind governs the body or the body governs the mind. Philosophers have joined in the controversy and taken one position or the other; they have called themselves idealists or materialists; they have brought up arguments by the thousand; and the question still seems as vexed and unsettled as ever. Perhaps Individual Psychology may give some help towards a solution; for in Individual Psychology we are really confronted with the living interactions of mind and body. Someone's mind and body is here to be treated; and if our treatment is wrongly based we shall fail to help him. Our theory must definitely grow from experience; it must definitely stand the test of application. We are living amongst these interactions, and we have the strongest challenge to find the right point of view.
心灵主宰肉体还是肉体主宰心灵，对这个问题，人类争论已久。哲学家们加入了这场论战，择一而立。他们自称是理想主义者或现实主义者,带来数以千计的论证，只是这个问题仍然悬而未决。个体心理学（Individual Psychology）或许能为解决之道带来一些帮助，因为这门学科需要我们直接面对心灵与肉体之间活跃的相互作用。人们求助于个体心理学来治疗心灵与肉体，一旦我们的治疗基于错误的原则，那么就无法帮助他们。我们的理论必须来源于实际经验，也必需能经受实践的检验。我们就生活在（心灵与肉体的）相互关系之中。我们面临找到正见的严峻挑战。
The findings of Individual Psychology remove much of the tension from this problem. It no longer remains a plain 'either ... or'. We see that both mind and body are expressions of life: they are parts of the whole of life. And we begin to understand their reciprocal relations in that whole. The life of man is the life of a moving being, and it would not be sufficient for him to develop body alone. A plant is rooted: it stays in one place and cannot move. It would be very surprising, therefore, to discover that a plant had a mind; or at least a mind in any sense which we could comprehend. If a plant could foresee or project consequences, the faculty would be useless to it. What advantage would it be for the plant to think: 'Here is someone coming. In a minute he will tread on me, and I shall be dead underfoot'? The plant would still be unable to move out of the way.
所幸个体心理学的研究进展让这问题所带来的压力有所缓和。我们认为心灵和肉体两者都是生命的表现形式——它们都是完整生命的一部分。并且我们也开始去探索在生命的整体框架里这两者的相互作用。人是会动来动去的，人的生命不仅仅是构建出肉体就足够。植物扎根而生，它只能呆在一个地方，不能移动。植物不可能有心灵，哪怕连一个我们能理解的念头也没有，否则就太离谱了。即使植物能够预知或规划什么，对它自身而言也毫无用处。“有人来了。在一分钟之内他会踩到我。我会被人踩死么？”假设植物这么想了，对它的生存又会带来什么好处呢？它仍然呆在原地不能移动。
All moving beings, however, can foresee and reckon up the direction in which to move; and this fact makes it necessary to postulate that they have minds or souls.
Sense, sure, you have,?Else you could not have motion.?[Hamlet, Act III, Scene 4]
This foreseeing the direction of movement is the central principle of the mind. As soon as we have recognised it we are in a position to understand how the mind governs the body it sets the goal for movements. Merely to initiate a random movement from moment to moment would never be enough: there must be a goal for the strivings. Since it is the mind's function to decide a point towards which movement is to be made, it occupies the governing position in life. At the same time, the body influences the mind; it is the body which must be moved. The mind can move the body only in accordance with the possibilities which the body possesses and those which it can be trained to develop. If, for example, the mind proposes to move the body to the moon, it will fail unless it discovers a technique suited to the body's limitations.
与植物不同的是，所有可以移动的生物，能够预测并算出移动的方向。据此可推测它们有心灵或者说灵性。
是的，你有感觉，
不然你不会动。
【哈姆雷特，第三场，第四幕】
对移动方向的预知是心灵的中心法则。只要我们认识到这点，就能明白心灵如何通过设定移动的目标来主宰肉体。不停地随机移动绝非明智之举，凡是努力都有一个预设的目标。因为心灵的功能就是决定移动到哪个位置，那么它当然在生命中占据了主宰地位。同时，作为移动的对象，肉体对心灵也有影响。只有那些肉体已有的或者可以被培养出来的能力才能被控制。举例来说，心灵想要肉体跑到月球上，但除非心灵发明了能突破肉体极限的技术，否则便只能望月兴叹了。
Men are more engaged in movement than any other beings. They do not only move in more ways - as we can see in the complicated movements of their hands - but they are also more capable, by means of their movements, of moving the environment around them. We should expect, therefore, that the ability to foresee would be most highly developed in the human mind, and that men would give the clearest evidence of a purposive striving to improve their whole position with respect to their whole situation.
人类比其他生物更擅长移动。他们不仅有各种各样的移动方式——比如双手能做的那些精巧的活儿——他们还有能力借助移动来转换所处的环境。由此可知，在人类心灵的各项能力之中，预测的能力将得到最大程度的发展。人类会清楚地证明他们能通过有意识的努力来改善他们的处境。
In every human being, moreover, we can discover behind all partial movements towards partial goals one single inclusive movement. All our strivings are directed towards a position in which a feeling of security has been achieved, a feeling that all the difficulties of life have been overcome and that we have emerged finally, in relation to the whole situation around us, safe and victorious. With this purpose in view, all movements and expressions must be coordinated and brought into a unity: the mind is compelled to develop as if to achieve a final ideal goal. It is no different with the body; the body also strives to be a unity. It, too, develops towards an ideal goal pre-existent in the germ. If, for example, the skin is broken all the body is busy in making itself whole again. The body, however, is not merely left alone to unfold its potentialities: the mind can help it in its development. The value of exercise and training, and of hygiene in general, have all been proved; and these are all aids for the body supplied by the mind in its striving towards the final goal.
每个人都有自己偏好的目标以及相应的带有偏好性的移动，但我们仍然能从中发现一些共通之处。我们所有的努力都是为了满足自身的不安全感。我们需要一种能战胜生活里的所有艰辛，一切尽在掌握的感觉，这会让我们觉得安全又荣耀。因此，我们的行为与表达必需与此目的相协调并整合。这意味着为了终极的理想目标，心灵也得接受进化。这跟肉体的统一性并无不同，肉体同样为了整体性而付出努力，而且这种趋向性是人类天生就具备的，举例来说，一旦皮肤破损肉体就会忙不迭地把自己重新修复为一个整体。运动训练和讲究卫生对肉体确实有好处，这些都是心灵为了达到终极目标所给予肉体的帮助。
From the first days of life, uninterruptedly till the end, this partnership of growth and development continues. Body and mind are co-operating as indivisible parts of one whole. The mind is like a motor, dragging with it all the potentialities which it can discover in the body, helping to bring the body into a position of safety and superiority to all difficulties. In every movement of the body, in every expression and symptom, we can see the impress of the mind's purpose. A man moves. There is meaning in his movement. He moves his eyes, his tongue, the muscles of his face. His face has an expression, a meaning. It is mind that puts meaning there. Now we can begin to see what psychology, or the science of mind, really deals with. The province of psychology is to explore the meaning involved in all the expressions of an individual, to find the key to his goal, and ta compare it with the goals of others.
生命由始至终，生长与发展合作无间，从未中断。肉体与心灵是不可分割的整体，它们共掌大权。心灵就像马达，牵引着从肉体上发现的所有潜能，帮助肉体移动到安全的地方以及渡过难关。每时每刻，肉体的一举一动，都彰显着心灵的意图。一个人动了。他是有意识地移动。他眨了眼睛，他的舌头和面部肌肉也运动了。他的脸上呈现某种表情，意味深长。是心灵赋予这一切以意义。现在我们能开始了解心理学，或者说心灵的科学，是怎么一回事了。心理学的职责是探究个体所有表相的动机，找到他的目标，并将其与其他个体的目标进行比较。
In striving for the final goal of security, the mind is always faced with the necessity of making the goal concrete; of calculating 'security lies in this particular point; it is reached by going in this particular direction'. Here, of course, the chance of a mistake occurs; but without a quite definite goal and direction-setting there could be no movement at all. If I lift my hand, there must be a goal for the movement already in my mind. The direction which the mind chooses may be, in reality, disastrous; but it is chosen because the mind conceives it mistakenly as the most advantageous. All psychological mistakes are thus mistakes in choosing the direction of movement. The goal of security is common to all human beings; but some of them mistake the direction in which security lies and their concrete movements lead them astray.
在终极安全感的寻觅之路上，心灵需要不断将目标具体化，需要这一类的计算：“安全感是呆在这个地方的，只要朝这个方向走就一定可以找到它”。当然，错误在所难免，但只要没有非常确定的目标及方向设置，就不会有移动产生。当我举起手来，必然在我的心里已经预先有一个要这么做的想法。事实上，心灵所选择的方向很可能非常糟糕，这是由于心灵错把它当成了最有利的选择。所有心理的错误都是由选错了移动的方向所造成的。所有人都追寻安全感，但有些人选错了安全之路从而误入歧途。
If we see an expression or symptom and fail to recognise the meaning behind it, the best way to understand it is, first of all, to reduce it in outline to a bare movement. Let us take, for example, the expression of stealing. To steal is to remove property from another person to oneself. Let us now examine the goal of the movement: the goal is to enrich oneself, and to feel more secure by possessing more. The point at which the movement sets out is therefore a feeling of being poor and deprived. The next step is to find out in what circumstances the individual is placed and in what conditions he feels deprived. Finally we can see whether he is taking the right way to change these circumstances and overcome his feeling of being deprived; whether the movement is in the right direction, or whether he has mistaken the method of securing what he desires. We need not criticise his final goal; but we may be able to point out that he has chosen a mistaken way in making it concrete.
当我们看到一种表达或征象但不能领会它隐藏的意义时，所能采取的最好的理解方式，就是首先将它简化为一个纯粹的移动。以偷窃为例。偷窃是把另一个人的财物据为己有。我们先来检测这一行为的动机：让自己变得富有，拥有更多，安全感就更多。因此这一行为的出发点是一种贫穷和匮乏的感觉。下一步就是去寻找偷窃者在何种环境及何种情形下会感到匮乏。最终我们就可以分析他是否采取了正确的方式去改变这些环境及克服他的匮乏感，行为是否合乎正道，又或者他是否用了错误的方法去满足自己的欲望。我们没有必要去谴责他的终极目标，但我们能为他指出错误是发生在将目标具体化的过程中。