確定目標(biāo) Confirm the Goal of Movement

阿爾弗雷德·阿德勒/Alfred Adler

If we see an expression or symptom and fail to recognize 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 criticize his final goal; but we may be able to point out that he has chosen a mistaken way in making it concrete.

The changes which the human race has made in its environment we call our culture; and our culture is the result of all the movements which the minds of men have initiated for their bodies. Our work is inspired by our minds. The development of our bodies is directed and aided by our minds. In the end we shall not be able to find a single human expression which is not filled with the purposive of the mind. It is by no means desirable, however, that the mind should overstress its own part. If we are to overcome difficulties, bodily fitness is necessary. The mind is engaged, therefore, in governing the environment in such a way that the body can be defended—so that it can be protected from sickness, disease and death, from damage, accidents and failures of function. This is the purpose served by our ability to feel pleasure and pain, to create phantasies and to identify ourselves with good and bad situations. The feelings put the body in shape to meet a situation with a definite type of response. Phantasies and identifications are methods of foreseeing; but they are also more：they stir up the feelings in accordance with which the body will act. In this way the feelings of an individual bear the impress of the meaning he gives to life and of the goal he has set for his strivings. To a great extent, though the feelings rule his body, they do not depend on his body: they will always depend primarily on his goal and his consequent style of life.

Clearly enough, it is not the style of life alone that governs an individual. His attitudes do not create his symptoms without further help. For action they must be reinforced by feelings. What is new in the outlook of Individual Psychology is our observation that the feelings are never in contradiction to the style of life. Where there is a goal, the feelings always adapt themselves to its attainment. We are no longer, therefore, in the realm of physiology or biology; the rise of feelings cannot be explained by chemical theory and cannot be predicted by chemical examination. In Individual Psychology we must presuppose the physiological processes, but we are more interested in the psychological goal.

當(dāng)我們發(fā)現(xiàn)一種表現(xiàn)或征兆，卻無法認(rèn)清其背后的意義時，最佳的理解方法是：首先，將這種表現(xiàn)或征兆大致轉(zhuǎn)化為一個簡單的動作。我們以偷竊為例：偷竊，就是把別人的東西拿走，據(jù)為己有。現(xiàn)在讓我們來研究一下這種行為的目標(biāo)：它的目標(biāo)就是讓自己富有，依靠擁有更多的東西來獲得更多的安全感。所以，這種行為的根源是一種貧窮和匱乏的感覺。其次，要看一下偷竊者當(dāng)時所處的環(huán)境，以及他在何種情況下產(chǎn)生了匱乏的感覺。最后，我們要觀察他是否采取了合適的方式來改變環(huán)境，并克服自己的匱乏感；他的行為是否處于正確的方向，或者他在獲取渴望的安全感時，是否選擇了錯誤的方法。我們不必譴責(zé)他的最終目標(biāo)，但可以讓他明白，在實(shí)現(xiàn)自己目標(biāo)的過程中，他已經(jīng)走錯了方向。

人類在所處環(huán)境中作出的改變，我們稱之為文化。而我們的文化皆源于人類思想激發(fā)身體所進(jìn)行的各種行為。思想激勵我們工作；思想指引和幫助我們身體的發(fā)展。最終，每個人的所有表現(xiàn)中無一例外地充滿了思想的目標(biāo)。不過，也不應(yīng)該過多強(qiáng)調(diào)思想的作用。如果要克服困難，身體的適應(yīng)程度也是不可或缺的。由此可見，思想控制了環(huán)境的方式，身體才能得到保護(hù)，使其免受疾病、死亡、災(zāi)害、意外和機(jī)能的破壞。我們感覺快樂與痛苦、創(chuàng)造各種幻想、分辨自身所處環(huán)境優(yōu)劣的能力，也都是為了這個目標(biāo)而擁有的。面臨各種情形時，這些能力使身體處于良好的狀態(tài)，并作出正確的反應(yīng)。幻想和辨別是預(yù)見未來的兩種方法，除此之外，它們還能激起許多與身體動作和諧的感覺。一個人活得有意義，以及有自己的奮斗目標(biāo)，就是以這種方式影響了他的感情。盡管個人感情在很大程度上控制著身體，但它卻并不依賴身體，而通常是依賴這個人的目標(biāo)和他為目標(biāo)而選擇的生活方式。

毋庸置疑，個人不僅僅只受到生活方式的支配。如果沒有深層原因，他的態(tài)度決定不了他的病癥。唯有感情加強(qiáng)后，才能產(chǎn)生作用。個體心理學(xué)中發(fā)現(xiàn)的新觀點(diǎn)是：感情根本不會與生活方式相沖突。只要確定了目標(biāo)，感情就會為了實(shí)現(xiàn)這一目標(biāo)而不斷改進(jìn)。因此，我們的話題已經(jīng)脫離了生理學(xué)或生物學(xué)范疇：化學(xué)理論不能解釋感情的產(chǎn)生，化學(xué)檢驗更不能預(yù)測感情的方向。從個體心理學(xué)角度看，我們必須先假定心理過程的存在，但更令我們感興趣的是心理目標(biāo)。

詞匯筆記

circumstance [s?:?k?mst?ns] v. 情況；環(huán)境；情勢

例 In normal circumstances I would have resigned immediately.

在正常情況下，我會馬上辭職的。

phantasy [?f?nt?si] n. 幻想；怪念頭

例 Clouds are hills in vapour, hills are clouds in stone—a phantasy in time's dream.

煙霞之山匯而為云，亂石之云凝而為山，此即時光之夢的幻想。

therefore [?e??f?:] adv. 所以；因此

例 Therefore, princess should be belongs to me.

所以說，公主應(yīng)該是屬于我的。

physiology [?fizi??l?d?i] n. 生理學(xué)；生理機(jī)能

例 They change your internal physiology.

它們改變你內(nèi)在的生理機(jī)能。

小試身手

人類在所處環(huán)境中作出的改變，我們稱之為文化。

譯_______________

它們通常依賴這個人的目標(biāo)和他為目標(biāo)而選擇的生活方式。

譯_______________

如果沒有深層原因，他的態(tài)度決定不了他的病癥。

譯_______________

短語家族

……they stir up the feelings in accordance with which the body will act. in accordance with：與……一致；按照；依照

造_______________

……they do not depend on his body:they will always depend primarily on his goal and his consequent style of life.

depend on：依靠；信賴；取決于

造_______________