荣格箴言

1.Childrenare 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。

2.Theimportant thing is what he [a man] talks about, not whether he agrees with itor 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。

3.Thewine of youth does not always clear with advancing years; sometimes it growsturbid.

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。

4.Ifone 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。

5.Knowingyour own darkness is the best method for dealing with the darknesses of otherpeople. 理解自身的阴暗，是对付他人阴暗一面的最好方法。

6.Thereare many nights as days, and the one is just as long as the other in the year'scourse. Even a happy life cannot be without a measure of darkness, and the wordhappy would lose its meaning if it were not balanced by sadness. It is farbetter 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。

7.Icannot love anyone if I hate myself. That is the reason why we feel soextremely uncomfortable in the presence of people who are noted for theirspecial virtuousness, for they radiate an atmosphere of the torture theyinflict 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。

8.Manneeds difficulties; they are necessary for health.

人需要困扰，困扰是心理健康的必需之物。

9.Shrinkingaway from death is something unhealthy and abnormal which robs the second halfof 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。

10.Themost intense conflicts, if overcome, leave behind a sense of security and calmthat is not easily disturbed. It is just these intense conflicts and theirconflagration 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。

11.Thereis no coming to consciousness without pain.

没有痛苦，就没有意识的唤醒。

12.Fromthe middle of life onward, only he remains vitally alive who is ready to diewith 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。

13.Themost terrifying thing is to accept oneself completely.

最可怕的事情是完全接受自己。

14.Acollection 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。

15.Herewe must ask: Have I any religious experience and immediate relation to God, andhence that certainty which will keep me, as an individual, from dissolving inthe 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？

16.Untilyou make the unconscious conscious, it will direct your life and you will callit 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。

17.Whollyunprepared, we embark upon the second half of life. Or are there perhapscolleges for forty-year-olds which prepare them for their coming life and itsdemands as the ordinary colleges introduce our young people to a knowledge ofthe world? No, thoroughly unprepared we take the step into the afternoon oflife; worse still, we take this step with the false assumption that our truthsand ideals will serve us as hitherto. But we cannot live the afternoon of lifeaccording to the programme of life's morning; for what was great in the morningwill be little at evening, and what in the morning was true will at eveninghave 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。

18.Whatis essential in a work of art is that it should rise far above the realm ofpersonal life and speak to the spirit and heart of the poet as man to thespirit 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。

19.Itis, moreover, only in the state of complete abandonment and loneliness that weexperience 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。

20.Insome 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”。

21.Whatis stirred in us is that faraway background, those immemorial patterns of thehuman mind, which we have not acquired but have inherited from the dim ages ofthe 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。

22.Everyman carries within him the eternal image of woman. . . . This image isfundamentally unconscious, an hereditary factor of primordial origin . . . animprint or 'archetype' of all the ancestral experiences of the female, adeposit, 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。

23.Lifehas always seemed to me like a plant that lives on its rhizome. Its true lifeis invisible, hidden in the rhizome. The part that appears above ground lastsonly a single summer.?.?.?. What we see is the blossom, which passes. Therhizome 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。

24.Attimes I feel as if I am spread out over the landscape and inside things, and ammyself living in every tree, in the plashing of the waves, in the clouds andthe 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。

25.Knowledgedoes not enrich us; it removes us more and more from the mythic world in whichwe 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。

26.Abelief 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。

27.Thegreatest and most important problems in life are all in a certain senseinsoluble. 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。

28.Yourvision will become clear only when you can look into your own heart. Who looksoutside, 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。

29.Theimages of the unconscious place a great responsibility upon a man. Failure tounderstand them, or a shirking of ethical responsibility, deprives him of hiswholeness and imposes a painful fragmentariness on his life.

潜意识表象赋予人以巨大责任。不理解这些责任、或逃避道德责任，会使人失去整体性、使人的生活痛苦地碎片化。

30.Theunconscious is the unwritten history of mankind from time unrecorded.

潜意识是未曾付诸文字的人类洪荒时代史。

31.Man'stask is to become conscious of the contents that press upward from theunconscious.

人的任务，就是意识到从潜意识中努力向上涌出的内容。

32.Thedream is a little hidden door in the innermost and most secret recesses of thesoul, opening into that cosmic night which was psyche long before there was anyego-consciousness, and which will remain psyche no matter how far ourego-consciousness extends.

梦是开设在灵魂深处最隐蔽角落的小小隐秘窗口，它所通向的宇宙夜空是心灵性的，在自我-意识出现之前很久就已如此，而无论我们的自我-意识的疆界如何扩展，它将始终通向心灵的夜空。

33.Everythingthat irritates us about others can lead us to an understanding ofourselves.

每件促使我们注意到他人的事，都能使我们更好地理解自己。

34.Nobody,as long as he moves about among the chaotic currents of life, is withouttrouble.

在生活的洪流中，没有人是毫无烦恼的。

35.Nothinghas a stronger influence psychologically on their environment and especially ontheir children than the unlived life of the parent.

父母死气沉沉的生活对周围人特别是自己孩子的影响，是无与伦比的。

36.Thecreation of something new is not accomplished by the intellect but by the playinstinct acting from inner necessity. The creative mind plays with the objectsit loves.

创造不是来自智力，而是来自源于内在需要的游戏本能。创造性头脑与它所钟爱的对象玩耍。

37.Themeeting of two personalities is like the contact of two chemical substances: ifthere is any reaction, both are transformed.

两个灵魂的相遇就像两种化学物质的接触：一丁点的反应就会彻底改变它们。

38.Wecannot change anything unless we accept it. Condemnation does not liberate, itoppresses.

对于任何事务，要改变它就要先接受它。谴责不会解放而只会压迫。

39.Asfar as we can discern, the sole purpose of human existence is to kindle a lightin the darkness of mere being.

在我们视野所及中，人类存在的唯一目的，是在纯粹存在的黑暗中燃起一点光亮。

40.Theleast of things with a meaning is worth more in life than the greatest ofthings without it.

在生命中，最微不足道但有意义的事物，也比最伟大但无意义的事物更有价值。

41.Observanceof customs and laws can very easily be a cloak for a lie so subtle that ourfellow human beings are unable to detect it. It may help us to escape allcriticism, we may even be able to deceive ourselves in the belief of ourobvious righteousness. But deep down, below the surface of the average man'sconscience, he hears a voice whispering, "There is something not right,"no matter how much his rightness is supported by public opinion or by the moralcode.

对习俗和法律的遵从很容易成为对谎言的掩饰，这种掩饰极为巧妙，令人无法察觉。它可以使我们逃避所有的批评，它甚至能够使我们欺骗自己，令我们相信自己是显然正当的。但是无论他的正当性得到多少公众舆论或道德准则的支持，在内心深处、在普通人的意识层次之下，他仍听到一个低低的声音：“哪儿有点不正常”。

42.Theteacher pretended that algebra was a perfectly natural affair, to be taken forgranted, whereas I didn't even know what numbers were. Mathematics classesbecame sheer terror and torture to me. I was so intimidated by myincomprehension that I did not dare to ask any questions.

老师声称代数是完美而自然的、我们应无条件地接受它，而我甚至不能理解什么是数。对我来说数学课完全就是恐怖和折磨。我完全不理解代数，这使我胆怯得不敢问任何问题。

43.Itall depends on how we look at things, and not on how they are themselves.

我们看待事物的方式、而不是事物本身如何，决定着一切。

44.Allthe works of man have their origin in creative fantasy. What right have we thento depreciate imagination.

人类的所有成就都源于创造性幻想。那么我们没有权利轻视想象力。

45.Sometimes,indeed, there is such a discrepancy between the genius and his human qualitiesthat one has to ask oneself whether a little less talent might not have beenbetter.

确实，天才的天赋和他的人类品质有时会差异如此巨大，人们不得不怀疑天赋平庸点也许是件好事。

46.Therecan be no transforming of darkness into light and of apathy into movementwithout emotion.

没有情感，就不会有黑暗向光明、冷漠向活力的转变。

Creative powers can just as easily turn out to be destructive. It rests solelywith the moral personality whether they apply themselves to good things or tobad. And if this is lacking, no teacher can supply it or take its place

创造性力量很容易变成破坏性力量。这只取决于人们的道德人格：是用此力量做好事或做坏事。如果人们缺乏这种道德人格，则没有一种说教能够提供它或取而代之。

47.Theword "happiness" would lose its meaning if it were not balanced bysadness.

没有“悲哀”提供平衡，“愉快”一词就会失去意义。

48.Thewine of youth does not always clear with advancing years; sometimes it growsturbid.

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。

49.Knowingyour own darkness is the best method for dealing with the darknesses of otherpeople.

理解自身的阴暗，是对付他人阴暗一面的最好方法。

50.Thereare many nights as days, and the one is just as long as the other in the year'scourse. Even a happy life cannot be without a measure of darkness, and the wordhappy would lose its meaning if it were not balanced by sadness. It is farbetter take things as they come along with patience and equanimity.

一年中的夜晚与白天数量一样多、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。耐心镇定地接受世事变迁，是最好的处事之道。

51.Themost terrifying thing is to accept oneself completely.

最可怕的事情是完全接受自己。

52.Herewe must ask: Have I any religious experience and immediate relation to God, andhence that certainty which will keep me, as an individual, from dissolving inthe 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，从而拥有一种确然性，使我做为个体免于消融于群众？

53.Acollection 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。

54.Withoutfreedom there can be no morality.

没有自由就不会有道德。

55.Meaninghas an inherent curative power. Meaning affects everything.

意义具有内在的治疗能力。意义影响到一切事物。

56.Theindividual cannot give his life point and meaning unless he puts his ego at theservice of spiritual authority superordinate to man.

个体只有使自我向高于人的心灵权威臣服，才能赋予自己的生命以特质和意义。

57.Icould not say I believe. I know! I have had the experience of being gripped bysomething stronger than myself, something that people call God.

我不能够说我有信仰。但我理解！我曾体验过它：某种比我自己更强大的存在控制了我，那就是人们所称的“上帝”(当被问及是否信仰上帝时荣格的回答)。

58.Theworld hangs on a thin thread, and that thread is the psyche of man.

世界悬于一线，那根线就是人的心灵。

1.Nomatter what the world thinks about religious experience, the one who has itpossesses a great treasure, a thing that has become for him a source of life,meaning, and beauty, and that has given a new splendor to the world and tomankind.... Where is the criterion by which you could say that such a life isnot legitimate, that such an experience is not valid?

无论这个世界如何看待宗教体验，拥有宗教体验的人持有一笔巨大的财富：它已成为他的生活、意义、以及美的来源，并给予世界和人类一份新的壮丽。...你是根据什么标准，来判定这种人生不合理、这种体验没有根据？

2.Whatis it in the end, that induces a person to go his own way and to rise out ofunconscious identity with the mass as out of a swathing mist? Not necessity,for necessity comes to many, and they all take refuge in convention. Not moraldecision, for nine times out of ten we decide for convention likewise. What isit, then that inexorably tips the scales in favor of the extraordinary? It iswhat is commonly called vocation: an irrational factor that destines a personto emancipate himself from the herd and from its well-worn paths. Truepersonality is always a vocation and puts its trust in it as in God . . . Butvocation acts like a law of God from which there is no escape. . . . He mustobey his own law, as if it were a daemon whispering to him of new and wonderfulpaths. Anyone with a vocation hears the voice of the inner person: he iscalled."

是什么诱使一个人最终以自己的方式挣脱出与群众的潜意识认同，就像挣脱出一团迷雾？不是需要，因为存在多种需要，而它们都在常规中寻求庇护。也不是道德决定，因为十次中有九次我们会选择常规。那么是什么东西如此冷酷地使天平偏向于非凡？它就是我们通常所称的天命：一种非理性因素，它注定一个人要从民众、从民众的衿熟之路中解脱出来。真正的人格永远是一种天命，它信任天命犹如信任上帝。...而天命就象上帝的训诫，它无可逃避。...人必须服从自身的法则，它犹如守护神，向人耳语出新的妙奇之路。享有天命的人听到这个内在本性的吐露：冥冥中...在召唤他。

3.Theartist is not a person endowed with free will who seeks his own ends, but onewho allows art to realize its purposes through him. As a human being he mayhave moods and a will and personal aims, but as an artist he is "man"in a higher sense - he is "collective man," a vehicle and moulder ofthe unconscious psychic life of mankind."

艺术家不是赋有自由意志寻找自身命运的人，而是让艺术经由自己实现其目的的人。做为人类一员的他可以有心境、意志和个人目标，但做为艺术家的他就是更高意义上的“人”——他是“集体人”，他是人类潜意识心理生活的载体和模板。

4.Theidea of God is an absolutely necessary psychological function of an irrationalnature, which has nothing whatever to do with the question of God's existence.The human intellect can never answer this question, still less give proof ofGod. Moreover, such proof is superfluous, for the idea of an all-powerfuldivine Being is present everywhere, unconsciously if not consciously, becauseit is an archetype.

上帝的理念是非理性天性的一种绝对必要的心理机能，它与“上帝是否存在”这一问题毫不相干。人类理智永远无法回答这一问题，更不必说提供上帝存在的证据。而且，这种证据也是多余的，因为全能神圣存在的理念在处处显现——意识或潜意识中的，因为它是一个原型。

5.Peoplewill do anything, no matter how absurd, in order to avoid facing their ownsouls.

人们会想尽一切办法——无法有多么荒谬——来避免面对自己的灵魂。

6.Everylife is the realisation of a whole, that is, of a self, for which reason thisrealisation can also be called `individuation'. All life is bound to individualcarriers who realise it, and it is simply inconceivable without them. But everycarrier is charged with an individual destiny and destination, and theirrealisation of these alone makes sense of life. True, the `sense' is oftensomething that could just as well be called `nonsense', for there is a certainincommensurability between the mystery of existence and human understanding.Sense and nonsense are merely man-made labels which serve to give us areasonably valid sense of direction.

每个生命都是某个整体的实现——即自体的实现，也因此，还可以称这一实现为“个体化”。所有的人生都被束缚在个体载体上，个体实现生命，没有个体是完全不可想象的。但是每个载体都肩负着个体的命运和目的，载体只需实现这些，就可以使人生具有意义。确实，“意义”也常常可以称为“无意义”，因为在存在之神秘之物和人类理解之间，存在着某种不可通约性。意义与无意义都不过是人造标识，它们给我们以适度有效的方向感。

7."Anybodywhose calling is to guide souls should have his own soul guided first, so thathe knows what it means to deal with the human soul. Knowing your own darknessis the best method for dealing with the darkness of other people. It would helpnot help you very much to study books only, though it is indispensible too. Butit would help you most to have a personal insight into the secrets of the humansoul. Otherwise everything remains a clever intellectual trick, consisting ofempty words and leading to empty talk."

其天职是去引导灵魂的人，应当首先让自己的灵魂受到引导，以便能够理解“与灵魂打交道”意味着什么。理解自身的阴暗，是处理他人阴暗一面的最好方法。只研究书是有用的，但用处并不太大，虽然它也是不可缺少的。对你帮助最大的，是对人类灵魂奥秘的个人领悟。否则，一切依旧是巧妙的智力游戏，空洞的言词导致空洞的说教。

8."Wereit not a fact of experience that supreme values reside in the soul, psychologywould not interest me in the least, for the soul would then be nothing but amiserable vapor. I know, however, from hundredfold experience that it isnothing of the sort, but on the contrary contains the equivalents of everythingthat has been formulated in dogma and a good deal more, which is just whatenables it to be an eye destined to behold the light. This requires limitlessrange and unfathomable depth of vision. I have been accused of deifying the soul.Not I but God Himself deified it."

最高价值蕴涵于灵魂 — 如果这不是经验事实，则我不会对心理学有任何兴趣，因为如此则灵魂不过是一团凄惨的迷雾。然而上百次的经验告诉我事实与此相反：灵魂包含着比教义更丰富的内容，这使得灵魂成为领悟光明的眼睛。这要求有无限深广的视野。我被控告神化灵魂。但神化灵魂的是上帝本人。

9... . poets . . . create from the very depths of the collective unconscious, voicingaloud what others only dream.

...诗人...从集体潜意识的深处创造，吐露出其他人只能梦到的内容。

10.Withineach one of us there is another whom we do not know. He speaks to us in dreamsand tells us how differently he sees us from how we see ourselves. When,therefore, we find ourselves in a difficult situation, to which there is nosolution, he can sometimes kindle a light that radically alters our attitude,the very attitude that led us into the difficult situation.

我们每个人的内在中都有一个不为我们所知的存在。在梦中他向我们倾诉，告诉我们他对我们的看法是多么地不同于我们对自己的看法。而当我们发现自己身陷困境、绝望无助时，他有时会燃起一点光亮，从而改变我们的心态，而正是这种心态把我们引入了困境。

11.Consciousand unconscious do not make a whole when one of them is suppressed and injuredby the other. If they must contend, let it at least be a fair fight with equalrights on both sides.... This means open conflict and open collaboration atonce. That, evidently, is what human life should be. It is the old game ofhammer and anvil: between them the patient iron is forged into anindestructible whole, an "individual." This, roughly, is what I meanby the individuation process.

意识和潜意识两者如果一方被另一方抑制和伤害，则它们就不能生成完整。如果它们必须对抗，则至少让它们平等地公平搏斗。...这意味着既公开冲突又公开合作。显然这就是人类生活的本来面目。这是古老的锤砧把戏：在其中顽铁成钢，成为“个体”。这大体上就是我所谓的“个体化”过程。

12.Theunexpected and the incredible belong in this world. Only then is life whole.For me the world has from the beginning been infinite and ungraspable.

不测和惊异应当归入这世界。只有这样人生才会完整。在我看来世界从其之初就是永恒和不可理解的。

13.Theunconscious is a piece of Nature our mind cannot comprehend.

潜意识是大自然的一部分，我们的心理无法领悟它。

14....the more one turns to the light, the greater is the shadow behind one'sback.

人越是转向光明，他身后的阴影就越大。

15.Weare evil, man is necessarily evil, because he is so good. Only domesticatedanimals misbehave; a wild animal never misbehaves.... Therefore for us to killthe [wild animal within us] would be blasphemous, a sin, it would mean killingthe natural thing in us, the thing that naturally serves God.

我们是邪恶，人必然是邪恶，因为人太善。只有驯养的动物才会举止不当；野生动物从不会行为不端。...因而我们杀死自身内在的野性就是亵渎，这是罪，它意味着杀死我们的内在天性——上帝的天然仆从。

16.Thething you have buried grows fat while you grow thin. If you get rid ofqualities you don't like by denying them, you become more and more unaware ofwhat you are, you declare yourself more and more non-existent, and your devilswill grow fatter and fatter.

你所埋葬的存在物会随你的消瘦而肥大起来。如果你经由拒绝来摆脱自己不喜欢的特质，你就会变得越来越不能觉知自己的存在，你越来越宣布自己为非存在，你的恶魔会越来越肥大。

17.Youcannot jump out of your sin and cast all your burdens aside. To think like thatis wrong.... It is a mistake to deny the shadow. If you do, a reaction from thecollective unconscious will loom up from the dark ...; the more pious [a person]is the more evil are the things that befall him.

你不能跳出自己的罪而把你的全部负担抛在一边。有这种想法就是错的。...拒绝阴影是个错误。如果你拒绝，则集体潜意识就会醒来从阴暗中隐现...；（人）越是笃信就会有越多邪恶降临于他。

18.Amore or less superficial layer of the unconscious is undoubtedly personal. Icall it the personal unconscious. But this personal unconscious rests upon adeeper layer, which does not derive from personal experience and is not apersonal acquisition but is inborn. The deeper layer I call the collectiveunconscious. I have chosen the term "collective" because this part ofthe unconscious is not individual but universal; in contrast to the personalpsyche, it has contents and modes of behavior that are more or less the sameeverywhere and in all individuals.

潜意识的或多或少是表面性的层面无疑是个人的。我称之为个人潜意识。但个人潜意识是基于一个更深处的层面，该层面不是源于个人体验、不是个人习得，而是先天的。我把这个更深处层面叫做集体潜意识。我选用“集体”一词，是因为潜意识的这一部分不是个体性、而是普遍性的；不同于个人心理，它的内容和反应模式在各处及在所有个体身上，或多或少都是相同的。

19.Thedarkness which clings to every personality is the door into the unconscious andthe gateway of dreams, from which those two twilight figures, the shadow andthe anima, step into our nightly visions or, remaining invisible, takepossession of our ego-consciousness.

附着在每个人格上的黑暗一面，是通向潜意识之门、是梦之门，微弱的阴影和阿尼玛从它们进入我们的夜梦视野，或依然不可见、控制着我们的自我-潜意识。

20.Theinner voice is at once our greatest danger and an indispensable help.

内在心声既是我们的最大威胁、又是不可或缺的救助。

21.Ifthere is anything that we wish to change in our children, we should firstexamine it and see whether it is not something that could better be changed inourselves.

我们如果想在某方面改变自己的孩子，则应当首先审视它，看看它是否是自身中应改进的一面。

22."Physical"is not the only criterion of truth: there are also psychic truths which canneither be explained nor proved nor contested in any physical way.

“物质”不是唯一的事实标准：还存在心理事实，而且无法以任何的物质方式来解释、证明、或辩驳它。

23.Itis quite possible that we look at the world from the wrong side and that wemight find the right answer by changing our point of view and looking at itfrom the other side, i.e., not from outside, but from inside.

我们完全可能们是在从错误的侧面考察世界，要找到有关世界的正确答案，也许需要改变视点、从世界的另一面考察它，即从心理内部而非心理外部考察。

24.Wehave forgotten the age-old fact that God speaks chiefly through dreams andvisions.

我们已经遗忘这一古老的事实：上帝主要通过梦和幻觉来倾诉。

25.Anylarge company composed of wholly admirable persons has the morality andintelligence of an unwieldy, stupid, and violent animal. The bigger theorganization, the more unavoidable is its immorality and blind stupidity...Society, by automatically stressing all the collective qualities in itsindividual representatives, puts a premium on mediocrity, on everything thatsettles down to vegetate in an easy, irresponsible way. Individuality willinevitably be driven to the wall. This process begins in school, continues atthe university, and rules all departments in which the State has a hand.

全部由极佳人士组成的任何大公司，会有着笨拙、愚蠢、暴烈动物般的道德和智力。组织越庞大，它的不道德和盲目愚蠢就越是不可避免。...社会通过机械地强调其个体成员表征中的集体特质，来奖励平庸、奖励因不负责任地走捷径而能够四平八稳的一切。个体性无可避免地撞得头破血流。这个过程开始于学校、在大学中延续，并支配着国家插手于其中的一切部门。

26."Ina small social body, the individuality of its members is better safeguarded,and the greater is their relative freedom and the possibility of consciousresponsibility. Without freedom there can be no morality. Our admiration forgreat organizations dwindles when once we become aware of the other side of thewonder -- the tremendous piling up and accentuation of all that is primitive inman, and the unavoidable destruction of his individuality in the interests ofthe monstrosity that every great organization in fact is..."

在小型社会中，其成员的个体性受到更好的保护、有更大的相对自由、也承担着更大的意识责任。没有自由就不会有道德。一旦我们觉知到大组织奇迹的另一面——对人的所有原始特质的积聚和强调、以及不可避免地损毁人的个体性以服从于大组织怪物的利益，则我们对大组织的赞美就会减少。

27....weare absolutely incapable of saying how the world is constituted in itself - andalways shall be, since we are obliged to convert physical events into psychicprocesses as soon as we want to say anything about knowledge. But who canguarantee that this conversion produces anything like an adequate"objective" picture of the world? That could only be if the physicalevent were also a psychic one. But a great distance still seems to separate usfrom such an assertion. Till then, we must for better or worse content ourselveswith the assumption that the psyche supplies those images and forms which alonemake knowledge of objects possible.

我们绝对没有能力判定世界自身的构成 — 永远如此，因为每当我们想做出有关认知的任何判定，我们就被迫把物理事件转换为心灵过程。但谁能保证该转换带来足够“客观”的世界之意象？只有当物理事件也同时是心理事件时，才会如此。但似乎我们离这一要求仍很遥远。在那时之前，我们必须满足于这一假定：心灵所提供的表象和形式，独自使得对客体的认知成为可能。

28.Iunderstood that within the soul from its primordial beginnings there has been adesire for light and an irrepressible urge to rise out of the primal darkness.The longing for light is the longing for consciousness.

我推断从其早期原始阶段起，灵魂就在渴望光明、就在无法抑制地冲动着要挣脱原始黑暗之地。对光明的渴望就是对意识的渴望。