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13. MANNER OF EXPERIENCING.
13. 体验过程的方式
Whatever the content which we are said to experience, there is also the manner in which we experience. Few terms in our formal psychological language denote differences in manner of experiencing. Let us, therefore, define some more terms. (These terms overlap, so that fully explicating one of them would give us the others.)
不管我们体验的内容是什么,在其中还有不同的体验方式。在正规的心理学术语中用来解释体验方式不同的术语很少。因此,让我们来定义一些术语。(这些术语是相互重叠的,完整地说明其中一个会让我们理解其他相关的术语。)
Immediacy of Experiencing. Immediacy can be contrasted with disassociation or postponement of affect. Descriptive and poetic terms are usually invented by individuals to describe immediacy and its opposites: "I do everything right, but I'm not in it"; or "I am a spectator of my own behavior"; or "What it means to me so occupies me that I don't feel what is going on at all"; "Life is going on all right, but I'm in some back room. I merely hear about it, I'm not living it."
体验过程的直接性。直接性可以和一个效果的分裂和延迟相对比。个体会发明一些描述性的,诗意的用语来描述这种直接性及相反的特性:“我做一切对的事情,但我不在里面”;或是“我是我自己行为的观众”;或是“我感受不到这究竟是怎么回事,但我总是在想这对我意味着什么”;“生活在继续,一切都好,但我在后面的一个房间里,我几乎都不知道,我并不在我的生活里面”。
Presentness. Am I reacting to the present situation? Am I feeling a now, or is the present situation merely an occasion, a cue for a familiar, repetitious, structured pattern of feeling?
在场。我是对现在的情况做反应吗?我在感受的是现在吗?或是现在的情况仅仅是一个场合,是某种熟悉内容的线索,是某种重复的,结构化的感受模式?
Richness of Fresh Detail. Any moment's experience has a host of fresh details that I experience implicitly, some of which I could symbolize and differentiate. In contrast, the structured feeling pattern consists of only a few emotions and meanings. Sometimes, however, I have none of the richness of the present, only the same old, stale feeling pattern. In such instances psychologists are inclined to notice chiefly the content of the stale pattern. We say: "This is a protesting reaction against authority," or "this is a need to dominate," or a "partial" infantile sex drive such as "voyeurism," or "exhibitionism," or a "passive-aggressive need." We tend to neglect the fact that such feeling patterns are also different in manner from an immediate, present, and richly detailed experiencing. It is not only that I react poorly to authority. Rather, I react this way to every person whom I perceive as an authority. And, more important, I react only to his being an authority, not to him as a person, and to the very many present facets of him and our situation which are different from any other situation. The "authority pattern," or any similar pattern, is really only a bare outline. My experiencing is structure-bound in manner, when I experience only this bare outline and feel only this bare set of emotions, lacking the myriad of fresh detail of the present. I might resent my boss's behaviors even if my manner of experiencing were optimal. Too much time and attention is wasted in deciding whether my reaction to him is to be blamed on me or on him. It does not matter. What does matter is the manner of my experiencing. No matter how obnoxious he may really be, if my experiencing is structure bound, I do not even experience his obnoxiousness except as mere cues for the experience of my old bare structure.
新的细节的丰富性。任何时刻的体验都有许多新的细节,这些是我暗在性地体验到的,有一些我可以进行符号化,并能够区分。相反,结构性的感受模式是由一些很少的情绪和意义组成的。有时候我并没有任何当下的丰富性,只有那些陈旧的感受模式。在这些时候,心理学家倾向于主要注意那些旧模式的内容。我们说:“这是对权威的不满反应” ,或“这是对掌控的需要” ,或认为这是“被动攻击的需要” 。我们倾向于忽视这些模式和那种直接的,在场的,细节丰富的体验方式的不同。这不仅是我对权威不舒服。实际上,我对每一个我理解为权威的人都是这样的反应方式。我只是将他看作权威来反应,而不是将他作为一个人,或是他作为一个人的许多方面,或是对这一不同于其他情境的独特情境来反应。“权威模式”或是其他类似的模式,确实只是一个空的轮廓。我的体验是结构限制的方式,当我只体验到这一空的轮廓,只感受到这一组情绪,缺乏对当下感受的丰富的细节。即使我的体验方式是理想的,我可能还是会憎恨老板的行为。在确定我对他的反应是应该怪我还是怪他上面,我们浪费了太多的时间和注意力。这其实并不重要。重要的是体验的方式。无论他可能确实多么让人讨厌,如果我的体验是结构限制的,我甚至都没有体验到他的讨厌,而只是旧有模式体验的一些暗示而已。
Frozen Wholes. We often speak of contents or "experiences" as if they were set, shaped units with their own set structure. But this is the case only to the extent that my experiencing is structure bound in its manner. For example, when I listen as you tell me something of your feelings I may occasionally think of my own experiences. I need the feelings and meanings of my own experiences in order to understand yours. 19,However, if I must keep thinking of my experiences explicitly as such, then I cannot grasp the meanings yours have to you. I will then insist that your experiences are the same as mine (or, if I am wise, I will know that I am not understanding you). Unless my experiences implicitly function so that I can newly understand you, I cannot really understand you at all. Insofar as my experiencing is structure bound, it does not implicitly function. It is not "seamlessly" felt by me with its thousands of implicit aspects functioning so that I arrive at some fresh meaning, something you are trying to convey to me. Rather, in this regard, my experience is a "frozen whole" and will not give up its structure. Whatever requires the implicit function of experiencing in these regards makes me feel my whole frozen structure and nothing new.
冻结的整体。我们经常谈论一些内容或“体验”,就像它们被某种结构设定好了,并发展了自己的一组结构。某种程度上,这也是体验以某种方式被结构限制了。举例来说,当你告诉我你的一些感受时我可能时常想起我自己的一些体验。我需要从我自己体验的感受和意义以便理解你的。然而,如果我必须一直以某种明在的方式想起我自己的体验,以至于我无法抓住对你来说的意义。我可能会坚持你的体验和我的是一样的(或者,如果我很明智,我会知道我没能够理解你)。除非我的体验是以暗在的功能的形式存在,我能够以新的方式理解你,否则我将完全无法真地理解你。到现在为止,我的体验仍然是结构限制的,并不是暗在的功能。这并不是以这种方式:我流畅地感受到许许多多的暗在方面的功能,所以我可以到达你试图传达给我的新的意义。事实上,我的体验是“冻结的整体”,它并不会放弃其结构。这方面任何要求体验暗在功能的部分都只让我感受到我的整个冻结的结构,没有什么新的。
Repetitive versus Modifiable. Since within the bare structured frozen whole experiencing does not function in interaction with present detail, the structure is not modified by the present. Hence, it remains the same, it repeats itself in many situations without ever changing. So long as the manner of experiencing remains structure bound, the structures themselves are not modifiable by present occurrences.
重复对可改变的。因为在结构化的冻结整体体验并不具备和当下的细节互动的功能,这个结构不会被现在改变。它仍然和以前一样,它会在许多不同的场景下重复自己,不做任何改变。只要体验的方式仍然是结构限制的,结构本身便无法被当下所发生的改变。
Optimal Implicit Functioning. It is clear from the above that, to the extent the manner of experiencing is structure bound, the implicit functioning of experiencing cannot occur. Instead of the many, many implicit meanings of experiencing which must interact with present detail to interpret and react, the individual has a structured feeling pattern.
最佳暗在功能。从上述内容我们可以很清楚地看到,如果体验方式是结构限制的,体验的暗在功能便无法发挥作用。个体具有结构化感受的模式,而不是许多体验过程的暗在意义,这些暗在意义必须和当下细节互动以便去解释和反应。
These terms define manner of experiencing.
这些术语定义了体验的方式。
14. IN PROCESS VERSUS STRUCTURE BOUND.
14.处于过程中对结构限制
Experiencing is always in process and always functions implicitly. The respects in which it is structure bound are not experiencing. The conceptual content in an abstract way can appear to be the same with different manners of experiencing. However, in the structure-bound manner the experiencing process is, in given respects, missing. By "missing" we mean that from an external viewpoint we may notice that the implicit functioning of experiencing ought to be there, but there is only the process-skipping structure, and the experiencing surrounding it and leading up to it. Thus we say that structure-bound aspects are not in process.
体验 (experiencing)总是在过程中,并总是暗在地发挥作用。这样看来结构限制并不是体验过程。从抽象的角度来看,概念化的内容和体验的不同方式看起来可能是一样的。但无论如何在结构限制的方式中体验过程是缺失的。 “缺失”的意思是指从外部的视角来看我们只能注意到体验的暗在功能应该在那里,但这儿只有过程被跳过了的结构,而体验总是围绕着它,并总是准备着这样反应。因此我们说结构限制的方面并不在过程中。
15. RECONSTITUTING.
15.重建
Earlier we said that symbols, or events can carry forward the process of experiencing. Experiencing is essentially an interaction between feeling and "symbols" (attention, words, events), just as body life is an interaction between body and environment. In its basic nature, the physical life process is interaction. It requires not only the body's respiratory machinery but also oxygen. And the body's respiratory machinery itself consists of cells which again are chemical processes involving oxygen and particles. If we apply this conceptual model of interaction process to experiencing, we can consider it an interaction of feeling and events ("events" here includes verbal noises, others' behaviors, external occurrences--anything that can interact with feeling).
之前我们提到象征,或一些事件能够带动体验的过程。体验本质上是感受和“象征”(注意力,语词,事件)之间的互动,类似于身体生命(Body life)是身体和环境的互动。从本质上来讲,身体生命(Body life)是交互过程。它不仅需要身体的呼吸器官,还需要氧气。身体的呼吸器官也是由细胞组成的,而细胞又是包括了氧气和离子的化学过程。如果我们将这种互动过程的概念模型应用在体验过程上,我们可以认为体验过程是感受和事件之间的互动。(“事件”这里包括语词的声音,他人的行为,外部发生的事件——及其他任何可以和感受互动的内容)。
If we formulate the theory of experiencing in this way, we can formulate why the other person's responses so basically affect the individual's manner of experiencing.[14] For, if there is a response, there will be an ongoing interaction 20,process. Certain aspects of the personality will be in process. However, without the response, there will not (in these respects) be a process at all.
如果我们用这种方式建立关于体验过程的理论,我们便可以推论为什么他人的回应对个体体验的方式有如此重要的影响。[14]如果任何地方有某种回应,这里就有正在发生的互动过程。人格的某些方面就会处于过程中。而如果没有任何回应的话,(这些方面)就无法形成过程。
Subjectively, phenomenologically, people describe this as "coming alive inside," or as "feeling many more facets" of oneself. Responses can reconstitute the experiencing process in respects in which, before the response, there was no process (no interaction between feeling and something else and hence no ongoing interaction process).
人们从主观上、现象学上将这描述为“内在活了起来”,或是“感受到自己更多的方面”。从这个的角度来将,回应能重建体验,而在回应之前这儿没有过程(没有感受和一些其他东西的互动,因此,没有正在进行的交互过程)。
The peculiar condition of "experience" which is not in process has puzzled psychology for many years. It has been called "unconscious,"[15] "repressed," "covert," "inhibited," "denied," etc. The fact is that we observe individuals awarely and actively feeling (in ways which were missing before) when they are responded to in certain ways. The individual feels that the feelings "have always been there in some sense, but were not felt." Psychology cannot deny this common observation. One way of formulating it is as the reconstituting of the experiencing process.
许多年来,这种并不处于过程中的特殊情形的“体验”(experience)给心理学带来了困惑。于是这被称为“无意识”,[15] “潜抑的”,“隐藏的”,“抑制的”,“否认的”,等等。事实是当他们得到某种方式的回应时,我们才会观察到个体以觉醒地、活跃地方式感受。个体感受到那些“某种程度上一直在,但却没有感受到的”感受。心理学不能否认这种普遍的观察。而一种建构它的方式是将它看做是体验过程的重建。
16. CONTENTS ARE PROCESS ASPECTS.
16. 内容是过程的方面。
What is a "content" of experience (or "an experience," when that is meant to refer to a given content)? We noted (definitions 3 and 5) that the felt implicit meanings of experiencing can be put into interaction with verbal symbols. We then say that the symbols "mean" or "represent" what the experience is "of" or, more simply, that the symbols symbolize the experience. Such a symbolized unit is a content.[16]
体验的“内容”是什么?(或者说“一个体验”(an experience)是指关于某个特定内容的体验吗?)我们注意到(定义3和定义5)体验的暗在感受意义可以和语言表征互动。因此我们可以说表征是“指”或者说“表现”了体验的内容,或者简单地说,表征象征了体验。这样一个象征化(symbolized)的单元是一个内容[16]。
Thus, in order for there to be a content, some aspect of implicit function (see definition 4) must be ongoing in interaction with symbols.
因此,只有暗在功能(定义4)的某些部分在和象征进行互动,才会有内容出现。
But what if there are not, as yet, any verbal symbols? Is there then no ongoing experiencing either? The answer is that verbal symbols are not the only events with which feelings can be in an interaction process. External occurrences, other people's responses, even our own attention, can interact with feeling so as to constitute a process.
如果还没有任何语言的象征呢?是否就没有任何正在进行的体验呢?答案是语言象征并不是唯一感受可与之产生互动过程的对象。外部事件,其他人的回应,甚至我们自己的注意力,都可以和感受互动从而形成体验的过程。
Therefore, it is often the case that there is an ongoing experiencing process without verbal symbols. In fact, most situations and behaviors involve feeling in interaction with nonverbal events. Experiencing functions implicitly with countless meanings which, as felt (without verbal symbolization), are aspects of the ongoing interaction.
因此,非常普遍的情况是正在发生的体验过程中并没有语言符号(verbal symbols)。事实上,大多数情境和行为都含有情绪和非言语事件的互动。体验过程暗在地发挥功能,和无数的意义互动,这些可以(以没有语言象征的方式),这正是正在进行的互动的特点。
The respects in which experiencing is ongoing are also those in which we can verbally symbolize contents. The respects in which it is not ongoing (no matter how it may appear externally) cannot be verbally symbolized. Only pale, useless, general meaning can be given to concepts of the supposed contents which are not at this instant process aspects. Contents are aspects of ongoing felt process. That is to say, contents are process aspects.
体验中进行的内容我们也可以进行语词象征。而那些并没有正在进行的方面无法进行语言符号化(verbally symbolized)(即使看起来已经外在显现地出来)。对于那些并不是此刻发生的过程,我们所假定的内容只能是一些苍白的,无用的,一般的意义。内容是正在进行的感受过程的方面。这就是说,内容是各种过程的方面。
17. THE LAW OF RECONSTITUTION OF THE EXPERIENCING PROCESS.
17.体验过程重建的规律
An individual can symbolize only those aspects which are already implicitly functioning in ongoing experiencing.
个体能够象征化那些在进行的体验中已经暗在地发挥功能的方面。
In any experiencing (that is to say, in any ongoing interaction of feeling and events) a great many implicit meanings are process aspects (so-called "contents"). Thus, for any moment's ongoing experiencing one can symbolize a great many contents. These are incomplete (definition 5) until some symbols (or events) carry forward the 21,process in these respects.
在任何体验过程中(就是说,在任何正在进行的感受与事件互动的过程中),许多的暗在意义是过程的面向(或称为“内容”)。因此,每个时刻进行的体验可以符号化(symbolize)成为许多内容。而在象征符号在带动过程之前他们都是未完成(定义5)的。
Thus there are two different definitions: to carry forward, and to reconstitute. To "carry forward" means that symbols (or events) occur to interact with already implicitly functioning aspects of ongoing experiencing. To "reconstitute" means that the process has become ongoing and implicitly functions in respects in which it previously was not ongoing.
这是两个不同的定义:带动与重建。“带动”意味着象征符号(symbols)(或事件)和已经在进行的体验暗在功能进行互动。“重建”意味着过程正在进入进行的状态,在这些方面,暗在功能在此之前还没有发生。
We can now state a law of the reconstitution of experiencing process: When certain implicitly functioning aspects of experiencing are carried forward by symbols or events, the resulting experiencing always involves other sometimes newly reconstituted aspects which thereby come to be in process and function implicitly in that experiencing.
13. MANNER OF EXPERIENCING.
13. 体验过程的方式
Whatever the content which we are said to experience, there is also the manner in which we experience. Few terms in our formal psychological language denote differences in manner of experiencing. Let us, therefore, define some more terms. (These terms overlap, so that fully explicating one of them would give us the others.)
不管我们体验的内容是什么,在其中还有不同的体验方式。在正规的心理学术语中用来解释体验方式不同的术语很少。因此,让我们来定义一些术语。(这些术语是相互重叠的,完整地说明其中一个会让我们理解其他相关的术语。)
Immediacy of Experiencing. Immediacy can be contrasted with disassociation or postponement of affect. Descriptive and poetic terms are usually invented by individuals to describe immediacy and its opposites: "I do everything right, but I'm not in it"; or "I am a spectator of my own behavior"; or "What it means to me so occupies me that I don't feel what is going on at all"; "Life is going on all right, but I'm in some back room. I merely hear about it, I'm not living it."
体验过程的直接性。直接性可以和一个效果的分裂和延迟相对比。个体会发明一些描述性的,诗意的用语来描述这种直接性及相反的特性:“我做一切对的事情,但我不在里面”;或是“我是我自己行为的观众”;或是“我感受不到这究竟是怎么回事,但我总是在想这对我意味着什么”;“生活在继续,一切都好,但我在后面的一个房间里,我几乎都不知道,我并不在我的生活里面”。
Presentness. Am I reacting to the present situation? Am I feeling a now, or is the present situation merely an occasion, a cue for a familiar, repetitious, structured pattern of feeling?
在场。我是对现在的情况做反应吗?我在感受的是现在吗?或是现在的情况仅仅是一个场合,是某种熟悉内容的线索,是某种重复的,结构化的感受模式?
Richness of Fresh Detail. Any moment's experience has a host of fresh details that I experience implicitly, some of which I could symbolize and differentiate. In contrast, the structured feeling pattern consists of only a few emotions and meanings. Sometimes, however, I have none of the richness of the present, only the same old, stale feeling pattern. In such instances psychologists are inclined to notice chiefly the content of the stale pattern. We say: "This is a protesting reaction against authority," or "this is a need to dominate," or a "partial" infantile sex drive such as "voyeurism," or "exhibitionism," or a "passive-aggressive need." We tend to neglect the fact that such feeling patterns are also different in manner from an immediate, present, and richly detailed experiencing. It is not only that I react poorly to authority. Rather, I react this way to every person whom I perceive as an authority. And, more important, I react only to his being an authority, not to him as a person, and to the very many present facets of him and our situation which are different from any other situation. The "authority pattern," or any similar pattern, is really only a bare outline. My experiencing is structure-bound in manner, when I experience only this bare outline and feel only this bare set of emotions, lacking the myriad of fresh detail of the present. I might resent my boss's behaviors even if my manner of experiencing were optimal. Too much time and attention is wasted in deciding whether my reaction to him is to be blamed on me or on him. It does not matter. What does matter is the manner of my experiencing. No matter how obnoxious he may really be, if my experiencing is structure bound, I do not even experience his obnoxiousness except as mere cues for the experience of my old bare structure.
新的细节的丰富性。任何时刻的体验都有许多新的细节,这些是我暗在性地体验到的,有一些我可以进行符号化,并能够区分。相反,结构性的感受模式是由一些很少的情绪和意义组成的。有时候我并没有任何当下的丰富性,只有那些陈旧的感受模式。在这些时候,心理学家倾向于主要注意那些旧模式的内容。我们说:“这是对权威的不满反应” ,或“这是对掌控的需要” ,或认为这是“被动攻击的需要” 。我们倾向于忽视这些模式和那种直接的,在场的,细节丰富的体验方式的不同。这不仅是我对权威不舒服。实际上,我对每一个我理解为权威的人都是这样的反应方式。我只是将他看作权威来反应,而不是将他作为一个人,或是他作为一个人的许多方面,或是对这一不同于其他情境的独特情境来反应。“权威模式”或是其他类似的模式,确实只是一个空的轮廓。我的体验是结构限制的方式,当我只体验到这一空的轮廓,只感受到这一组情绪,缺乏对当下感受的丰富的细节。即使我的体验方式是理想的,我可能还是会憎恨老板的行为。在确定我对他的反应是应该怪我还是怪他上面,我们浪费了太多的时间和注意力。这其实并不重要。重要的是体验的方式。无论他可能确实多么让人讨厌,如果我的体验是结构限制的,我甚至都没有体验到他的讨厌,而只是旧有模式体验的一些暗示而已。
Frozen Wholes. We often speak of contents or "experiences" as if they were set, shaped units with their own set structure. But this is the case only to the extent that my experiencing is structure bound in its manner. For example, when I listen as you tell me something of your feelings I may occasionally think of my own experiences. I need the feelings and meanings of my own experiences in order to understand yours. 19,However, if I must keep thinking of my experiences explicitly as such, then I cannot grasp the meanings yours have to you. I will then insist that your experiences are the same as mine (or, if I am wise, I will know that I am not understanding you). Unless my experiences implicitly function so that I can newly understand you, I cannot really understand you at all. Insofar as my experiencing is structure bound, it does not implicitly function. It is not "seamlessly" felt by me with its thousands of implicit aspects functioning so that I arrive at some fresh meaning, something you are trying to convey to me. Rather, in this regard, my experience is a "frozen whole" and will not give up its structure. Whatever requires the implicit function of experiencing in these regards makes me feel my whole frozen structure and nothing new.
冻结的整体。我们经常谈论一些内容或“体验”,就像它们被某种结构设定好了,并发展了自己的一组结构。某种程度上,这也是体验以某种方式被结构限制了。举例来说,当你告诉我你的一些感受时我可能时常想起我自己的一些体验。我需要从我自己体验的感受和意义以便理解你的。然而,如果我必须一直以某种明在的方式想起我自己的体验,以至于我无法抓住对你来说的意义。我可能会坚持你的体验和我的是一样的(或者,如果我很明智,我会知道我没能够理解你)。除非我的体验是以暗在的功能的形式存在,我能够以新的方式理解你,否则我将完全无法真地理解你。到现在为止,我的体验仍然是结构限制的,并不是暗在的功能。这并不是以这种方式:我流畅地感受到许许多多的暗在方面的功能,所以我可以到达你试图传达给我的新的意义。事实上,我的体验是“冻结的整体”,它并不会放弃其结构。这方面任何要求体验暗在功能的部分都只让我感受到我的整个冻结的结构,没有什么新的。
Repetitive versus Modifiable. Since within the bare structured frozen whole experiencing does not function in interaction with present detail, the structure is not modified by the present. Hence, it remains the same, it repeats itself in many situations without ever changing. So long as the manner of experiencing remains structure bound, the structures themselves are not modifiable by present occurrences.
重复对可改变的。因为在结构化的冻结整体体验并不具备和当下的细节互动的功能,这个结构不会被现在改变。它仍然和以前一样,它会在许多不同的场景下重复自己,不做任何改变。只要体验的方式仍然是结构限制的,结构本身便无法被当下所发生的改变。
Optimal Implicit Functioning. It is clear from the above that, to the extent the manner of experiencing is structure bound, the implicit functioning of experiencing cannot occur. Instead of the many, many implicit meanings of experiencing which must interact with present detail to interpret and react, the individual has a structured feeling pattern.
最佳暗在功能。从上述内容我们可以很清楚地看到,如果体验方式是结构限制的,体验的暗在功能便无法发挥作用。个体具有结构化感受的模式,而不是许多体验过程的暗在意义,这些暗在意义必须和当下细节互动以便去解释和反应。
These terms define manner of experiencing.
这些术语定义了体验的方式。
14. IN PROCESS VERSUS STRUCTURE BOUND.
14.处于过程中对结构限制
Experiencing is always in process and always functions implicitly. The respects in which it is structure bound are not experiencing. The conceptual content in an abstract way can appear to be the same with different manners of experiencing. However, in the structure-bound manner the experiencing process is, in given respects, missing. By "missing" we mean that from an external viewpoint we may notice that the implicit functioning of experiencing ought to be there, but there is only the process-skipping structure, and the experiencing surrounding it and leading up to it. Thus we say that structure-bound aspects are not in process.
体验 (experiencing)总是在过程中,并总是暗在地发挥作用。这样看来结构限制并不是体验过程。从抽象的角度来看,概念化的内容和体验的不同方式看起来可能是一样的。但无论如何在结构限制的方式中体验过程是缺失的。 “缺失”的意思是指从外部的视角来看我们只能注意到体验的暗在功能应该在那里,但这儿只有过程被跳过了的结构,而体验总是围绕着它,并总是准备着这样反应。因此我们说结构限制的方面并不在过程中。
15. RECONSTITUTING.
15.重建
Earlier we said that symbols, or events can carry forward the process of experiencing. Experiencing is essentially an interaction between feeling and "symbols" (attention, words, events), just as body life is an interaction between body and environment. In its basic nature, the physical life process is interaction. It requires not only the body's respiratory machinery but also oxygen. And the body's respiratory machinery itself consists of cells which again are chemical processes involving oxygen and particles. If we apply this conceptual model of interaction process to experiencing, we can consider it an interaction of feeling and events ("events" here includes verbal noises, others' behaviors, external occurrences--anything that can interact with feeling).
之前我们提到象征,或一些事件能够带动体验的过程。体验本质上是感受和“象征”(注意力,语词,事件)之间的互动,类似于身体生命(Body life)是身体和环境的互动。从本质上来讲,身体生命(Body life)是交互过程。它不仅需要身体的呼吸器官,还需要氧气。身体的呼吸器官也是由细胞组成的,而细胞又是包括了氧气和离子的化学过程。如果我们将这种互动过程的概念模型应用在体验过程上,我们可以认为体验过程是感受和事件之间的互动。(“事件”这里包括语词的声音,他人的行为,外部发生的事件——及其他任何可以和感受互动的内容)。
If we formulate the theory of experiencing in this way, we can formulate why the other person's responses so basically affect the individual's manner of experiencing.[14] For, if there is a response, there will be an ongoing interaction 20,process. Certain aspects of the personality will be in process. However, without the response, there will not (in these respects) be a process at all.
如果我们用这种方式建立关于体验过程的理论,我们便可以推论为什么他人的回应对个体体验的方式有如此重要的影响。[14]如果任何地方有某种回应,这里就有正在发生的互动过程。人格的某些方面就会处于过程中。而如果没有任何回应的话,(这些方面)就无法形成过程。
Subjectively, phenomenologically, people describe this as "coming alive inside," or as "feeling many more facets" of oneself. Responses can reconstitute the experiencing process in respects in which, before the response, there was no process (no interaction between feeling and something else and hence no ongoing interaction process).
人们从主观上、现象学上将这描述为“内在活了起来”,或是“感受到自己更多的方面”。从这个的角度来将,回应能重建体验,而在回应之前这儿没有过程(没有感受和一些其他东西的互动,因此,没有正在进行的交互过程)。
The peculiar condition of "experience" which is not in process has puzzled psychology for many years. It has been called "unconscious,"[15] "repressed," "covert," "inhibited," "denied," etc. The fact is that we observe individuals awarely and actively feeling (in ways which were missing before) when they are responded to in certain ways. The individual feels that the feelings "have always been there in some sense, but were not felt." Psychology cannot deny this common observation. One way of formulating it is as the reconstituting of the experiencing process.
许多年来,这种并不处于过程中的特殊情形的“体验”(experience)给心理学带来了困惑。于是这被称为“无意识”,[15] “潜抑的”,“隐藏的”,“抑制的”,“否认的”,等等。事实是当他们得到某种方式的回应时,我们才会观察到个体以觉醒地、活跃地方式感受。个体感受到那些“某种程度上一直在,但却没有感受到的”感受。心理学不能否认这种普遍的观察。而一种建构它的方式是将它看做是体验过程的重建。
16. CONTENTS ARE PROCESS ASPECTS.
16. 内容是过程的方面。
What is a "content" of experience (or "an experience," when that is meant to refer to a given content)? We noted (definitions 3 and 5) that the felt implicit meanings of experiencing can be put into interaction with verbal symbols. We then say that the symbols "mean" or "represent" what the experience is "of" or, more simply, that the symbols symbolize the experience. Such a symbolized unit is a content.[16]
体验的“内容”是什么?(或者说“一个体验”(an experience)是指关于某个特定内容的体验吗?)我们注意到(定义3和定义5)体验的暗在感受意义可以和语言表征互动。因此我们可以说表征是“指”或者说“表现”了体验的内容,或者简单地说,表征象征了体验。这样一个象征化(symbolized)的单元是一个内容[16]。
Thus, in order for there to be a content, some aspect of implicit function (see definition 4) must be ongoing in interaction with symbols.
因此,只有暗在功能(定义4)的某些部分在和象征进行互动,才会有内容出现。
But what if there are not, as yet, any verbal symbols? Is there then no ongoing experiencing either? The answer is that verbal symbols are not the only events with which feelings can be in an interaction process. External occurrences, other people's responses, even our own attention, can interact with feeling so as to constitute a process.
如果还没有任何语言的象征呢?是否就没有任何正在进行的体验呢?答案是语言象征并不是唯一感受可与之产生互动过程的对象。外部事件,其他人的回应,甚至我们自己的注意力,都可以和感受互动从而形成体验的过程。
Therefore, it is often the case that there is an ongoing experiencing process without verbal symbols. In fact, most situations and behaviors involve feeling in interaction with nonverbal events. Experiencing functions implicitly with countless meanings which, as felt (without verbal symbolization), are aspects of the ongoing interaction.
因此,非常普遍的情况是正在发生的体验过程中并没有语言符号(verbal symbols)。事实上,大多数情境和行为都含有情绪和非言语事件的互动。体验过程暗在地发挥功能,和无数的意义互动,这些可以(以没有语言象征的方式),这正是正在进行的互动的特点。
The respects in which experiencing is ongoing are also those in which we can verbally symbolize contents. The respects in which it is not ongoing (no matter how it may appear externally) cannot be verbally symbolized. Only pale, useless, general meaning can be given to concepts of the supposed contents which are not at this instant process aspects. Contents are aspects of ongoing felt process. That is to say, contents are process aspects.
体验中进行的内容我们也可以进行语词象征。而那些并没有正在进行的方面无法进行语言符号化(verbally symbolized)(即使看起来已经外在显现地出来)。对于那些并不是此刻发生的过程,我们所假定的内容只能是一些苍白的,无用的,一般的意义。内容是正在进行的感受过程的方面。这就是说,内容是各种过程的方面。
17. THE LAW OF RECONSTITUTION OF THE EXPERIENCING PROCESS.
17.体验过程重建的规律
An individual can symbolize only those aspects which are already implicitly functioning in ongoing experiencing.
个体能够象征化那些在进行的体验中已经暗在地发挥功能的方面。
In any experiencing (that is to say, in any ongoing interaction of feeling and events) a great many implicit meanings are process aspects (so-called "contents"). Thus, for any moment's ongoing experiencing one can symbolize a great many contents. These are incomplete (definition 5) until some symbols (or events) carry forward the 21,process in these respects.
在任何体验过程中(就是说,在任何正在进行的感受与事件互动的过程中),许多的暗在意义是过程的面向(或称为“内容”)。因此,每个时刻进行的体验可以符号化(symbolize)成为许多内容。而在象征符号在带动过程之前他们都是未完成(定义5)的。
Thus there are two different definitions: to carry forward, and to reconstitute. To "carry forward" means that symbols (or events) occur to interact with already implicitly functioning aspects of ongoing experiencing. To "reconstitute" means that the process has become ongoing and implicitly functions in respects in which it previously was not ongoing.
这是两个不同的定义:带动与重建。“带动”意味着象征符号(symbols)(或事件)和已经在进行的体验暗在功能进行互动。“重建”意味着过程正在进入进行的状态,在这些方面,暗在功能在此之前还没有发生。
We can now state a law of the reconstitution of experiencing process: When certain implicitly functioning aspects of experiencing are carried forward by symbols or events, the resulting experiencing always involves other sometimes newly reconstituted aspects which thereby come to be in process and function implicitly in that experiencing.