【首译】《威廉·詹姆斯的世界观》节选（中）

小编注:

《一位美国哲学家的死后日志——威廉·詹姆斯的世界观》是珍·罗伯茨通灵美国心理学之父威廉·詹姆斯的一部神作。有人说它是除赛斯书之外，珍最好的通灵作品。本书目前还没有中文译本，这里节选的部分内容是由赛斯爱好者欧阳女士首译，并在她自己的微信公众号（整合书）上连载发布，感兴趣的读者可以移步围观。

And also to some extent those characteristics uneasily mirrored the generation that came before, that believed in faith，good works, the hand of God's destiny--and yet in the face of tumultuous growing industrial events, dared not criticize the daily national experience their faith had wrought.

某方面来说，时代的特征尴尬地照映出了上一辈的境遇，他们相信信仰，相信善行和上帝的旨意，然而面对工业发展带来的混乱变化，他们却不敢批判和质疑他们信仰所围绕的日常世俗经验。

Psychology was initiated when the new society was trying its wings; and its father, Freud, with his authoritative heritage, symbolized for America its own position：it must maintain clear conscious lines of action，while trying to give vent to all the unconscious "primitive” drives in such a way that they were released--but not allowed to damage normal life. The individual must be taught that his deepest drives were suspect, so that self-discipline could replace authoritative government. Certain feelings, actions, and attitudes were considered normal and others not. The individual was given a book of rules to follow from birth to the grave, in which the unconscious replaced both the devil and harsh government, forcing obedience through fear of the natural self.

心理学肇始于新型社会雏形期，心理学之父弗洛伊德，权威久具，为美国心理学确定了立场：行动的意识轨迹必须保持清晰，为此要宣泄无意识原始驱动力，以使其释放，且确保这种宣泄不能干扰影响正常生活。个人必须被教导告知，最深层的驱动力是不能信任的，这样自律才能取代政府的权威。某些感觉/行动/态度是自然与正常的，其他的则不是。从出生到死亡，人们遵循着一系列规则，在这些规则中，无意识取代了原先恶魔与残酷政府的角色，同样地基于人们对其自身自然性的部分的否认与恐惧而不得不无奈顺服。

In this hodgepodge, inner restraints would serve to replace a paternal government．Adventuresomeness, creativity，and energy would all be directed toward the collective goals of society--toward physical triumph over the land, and industrial achievement．All was an attempt to use and yet curb the fantastic energy of a people who came from every conceivable background and national heritage.

在这样的大杂烩中，束缚不再来自父权时代政府，而是被内在束缚取代。冒险/创造性/能量导向了社会共同目标，比如征服土地和工业成就。人们尝试利用那些来源于可靠背景与国家的人们身上的神奇能量，但此时这能量已经是被限制了的。

The inner life of the American individual became standardized, however, stripped of religion’s old rich symbolisms, yet given no new ones, constructively speaking. Freud translated religion's demons into the instinctive impulses, retaining these while throwing aside the grander symbols of a heroic (and authoritative) God. Precisely because of his own experience, Freud then sometimes felt unendurable upswings of intuition and telepathic data; surges of creativity and the deepest, undisciplined emotional conditions. These only intensified his certainty that the inner life of man was dangerous, and that he was doomed by his own early heritage.

建设性来说，美国个体的内在经验变得统一规范化，由此脱离了宗教的古老丰富象征体系，也没有给予新的体系代替。也就是说，宗教象征体系中对立的双方【恶魔vs权威英雄上帝】，弗洛伊德将恶魔理解为本能冲动而保留下来，但却将权威英雄上帝扔到了一边。恰好因为他的个人经验，弗洛伊德有时会感到难以忍受的直觉与心灵感应的信息增加上升波，感到被创造性的，最深的无法控制的情感汹涌淹没。这些只进一步促使弗洛伊德确信人类内在经验是危险的，且被个体的早期经验影响而难以改变。

In many ways also Freud's theories represented the darker aspects of Protestantism，cut free from the conventional belief in an omnipotent God, released from optimistic ascensions into heaven--a psychological hell replacing the earlier theological one, and demons turned into the primitive impulses which were stamped upon the psyche in its infancy. In such a manner, the most pessimistic elements of Protestantism were given a new scientific face and sophisticated justification--just at a time when organized Protestantism was embarked on a new venture in America，stressing the active, aggressive, hopeful aspects of personality that would test the individual’s capacities to rule his own society with a government based not upon fear, but upon freely accepted restraints adapted to the service of the highest aspirations of man．

很大方面来说，弗洛伊德的理论象征也代表着新教的黑暗面，人们摆脱了全能上帝的传统信念，不再乐观地相信死后扬升到天堂，这个早期宗教理论被心理式的地狱取代，恶魔摇身一变成了幼年时期烙印在精神上的原始冲动。这样一来，新教中最悲观的因素以科学的面目出现，被进行复杂分析解释。恰好在此时，新教开始有组织地在美国革新，更强调人格中活跃/积极进取和满怀希望的部分，在美国这样一个基于为人类最高理想而自由接纳束缚而建立政府的社会，而非基于恐惧成立政府，这些人格特质更受欢迎，更能体现个体主控和改变社会的能力。

So Protestantism became schizophrenic; its bleaker side expressed in disguised form through Freud's theories, its drive for salvation allied with democracy's conventional churches. That drive toward salvation，nationally expressed, was translated as salvation through triumph over poverty, over the class systems of Europe, and over the land itself, with the help of growing technology．Nothing was to stand in the way. The democracy's deepest fears and hesitations, and its unspoken suspicions that its ideals might be too high, were expressed in Freud's hypnotic reminders that the natural self could not be trusted．Freud’s unconscious represented the individual's past; and for Americans it also represented the new democracy's roots in convoluted European heritage.

因此，新教变得精神分裂，其阴暗面变相地以弗洛伊德的理论表现，其拯救或改变的乐观面，则与传统教会民主地结合起来。这种拯救驱力，在国家层面上表现为战胜贫穷，突破欧洲阶级制度以及利用不断增长的技术征服土地，所向披靡，无可阻挡。弗洛伊德的催眠提示语显示本我不能被信任，也体现出了民主最深的恐惧和犹豫，以及那种难以言说的理想可能不切实际的怀疑。弗洛伊德的潜意识代表了个体的过去，对于美国人民来说，它也代表了脱胎于欧洲文化的新民主根源。

编译：欧阳     美编：