《女性心理的结构类型》——Toni Wolff

//《女性心理的结构类型》——Toni Wolff//

For the self-knowledge and the self-realization of the modern woman it may not only be important to be aware of the attitude (introverted or, extraverted) and of the basic psychological function (thinking, feeling, sensation or intuition) , but also to understand which structural form of the psyche corresponds best to her personality . This structural form must not necessarily coincide with the outer form of life, nor does it imply anything regarding the character or the human and cultural level. The outer form of life may be chosen for other than purely constitutional reasons (e.g. influences of time and environment, social circumstances, specific abilities), and more often than not the structural form of the psyche will fit into the outer form of life only with difficulty, resulting in insecurity and conflicts.

对于现代女性的自我认识和自我实现而言，重要的不仅是要了解意识态度（内倾或外倾）和基本的心理功能（思维，情绪，感觉或直觉），而且也要了解心灵的哪种结构形式是最符合她的人格的。这种结构形式不一定与生活的外部形式相吻合，也不一定暗示与性格或人类和文化层面有关的任何东西。除了纯粹出于与生俱来的原因（例如，时间和环境，社会境遇，特定能力的影响）以外，人们还可以选择生命的外部形式，而心理的结构形式往往很难适应于生命的外部形式，从而导致不安全感和冲突。

The man's problems are different, insofar as being more dualistic by nature (co-ordinative or formative abilities and instinctivity), his cultural achievements are determined by the spirit. Consequently his conscious attitude and his way of coping with reality are usually based upon the most differentiated function.

男性的问题是不同的，因为其在本质上更具二元性(协调能力或形成能力和本能)，他的文化成就是由精神决定的。因此，他的（有）意识态度和对待现实的方式通常是建立在最差异化的功能基础上的。

A woman, on the other hand, is by nature conditioned by the soul and she is more consistent in that her spirit and her sexually are colored by the psyche. Thus her consciousness is more comprehensive but less defined . The psychic element tends to manifest itself in such forms of life as may correspond to the female structural form and to the cultural period concerned. Not every period offers optimal possibilities for this; but we cannot here go into all those historical, sociological, economic and religious causes which nowadays hamper the realization of the structural form inherent in a woman. A review of this kind would also be of little avail, since it could merely show by what factors the psychological problem is determined. What is of practical importance is the awareness of the existence of this problem, and the attempt to resolve the state of inner confusion by attaining greater consciousness .

另一方面，女人天生就受到灵魂的制约，而她的精神和性欲又都受到心灵的熏陶，因此更加一致。因此，女性的意识更全面，但又略显模糊。心理元素倾向于通过生命的某些形式中表现出来，这些形式可能与女性结构形式和相关的文化时期对应。并非每个时期都为女性心理形式的表现提供最佳的可能性。历史，社会，经济和宗教原因如今阻碍了女性固有的结构形式的实现，但我们不能在这里探讨所有这些要素。这种对过往的审查也没有什么用处，因为它只能表明是什么因素决定了心理问题。真正重要的是意识到这个问题的存在，并试图通过获得更伟大的意识来解决内在的混乱状态。

One historical fact only shall be mentioned here as being the symbolic example of the modern woman's problems: the insecurity of many a modern woman regarding her own self and the essence of the feminine is less frequently found in catholicism. Here, in the symbol of Mary, the cult of the feminine principle as such has not only been associated since ages with the male godhead and not only has this association recently been proclaimed a dogma (as foreseen by Goethe in the finale of " Faust" ), but its various aspects are symbolic representations of essentially feminine ways of existence: maid of the Lord, virgin, bride of the Holy Spirit, mother of God, fighter against the infidel, mediatrix, queen of heaven, etc. . From an historical viewpoint the insecurity of the protestant (and the Jewish) woman is due to the absence of her own principle within the exclusively male godhead--the metaphysical parallel to the patriarchal-masculine civilization. But religious symbolism should embrace an individual in his or her totality. However, in view of the fact that a return to the past is impossible, those concerned can only advance along the path of an intensified differentiation and a deeper appreciation of the psychological problems involved.

这里仅应提及一个历史事实，作为现代女性问题的象征性例子：许多现代女性对其自身的自我和女性本质的不安全感在天主教历史中很少发现。在天主教中，以圣母玛利亚（Mary）的名义，对女性主义原则的崇拜不仅从很久以前就与男性的神性联系在一起，而且这种联系也不是最近才被称之为教条的（如歌德在《浮士德》的结局中所预见的那样），而它的各个方面都是女性生存方式的象征性表示：主的女仆，处女，圣灵的新娘，上帝的母亲，与异教徒战斗的人，女仲裁者，天堂的王后等。从历史的角度来看，新教妇女（和犹太妇女）的不安全感是由于在唯一的男性神格内缺乏女性自己的原则-这种形而上学与父权-男性文明并行。但是宗教象征主义原则上应该包括他或她的全部人格在内。但是，鉴于不可能回到过去这一事实，有关各方只能沿着加剧的分化和对所涉及的心理问题加深了解的道路前进。

The disappearance of the feminine (Chinese "Yin") principle in protestantism, including the figure of Mary, as well as meaning and mysticism in cult and myth, and the exclusive reliance upon the " word" as fundamental principle resulted in the promotion of science and technics, but also in the development of the " logos" into a purely rational instrument with the exclusion of the psychic factor. (The exponents of this trend in psychology are Freud and A. Adler, while in sociology and politics it is Marxism.) The " elimination of the psychic factor" from consciousness necessarily leads to exteriorization and collectivization, for the psyche is the inner life and the basis of individuality (7). In medieval mysticism the soul is the organ for the experience of God and the " birth of God"; man thus reaches the centre in himself and at the same time in the " primal ground" . The modern " mystical" urge does not strive for " soul" but for " gnosis" , for " superior knowledge" , and thus imitations of " eastern wisdom" of all kinds are consequently in sway. The " soul" , i.e. the psyche, is the feminine principle, the principle of relatedness, while " logos" abstracts and generalizes the individual . The valuation of the soul corresponds to that of the woman, as can be seen for instance during the other flowering of the Middle Ages, i.e. the minne period and the " cours d'amour" . Dante belongs here, and so do the legends of King Arthur and the Grail in which the " enchanting minne" (Lady Venus, the fairy Morgane, etc.) has a place of her own .

女性原则（中国的“阴”），包括圣母玛丽亚的形象，以及在神话与祭祀仪式中的意义和神秘主义含义，这些都在基督教新教教义中消失了，而把对“语词”的绝对依赖作为基本原则从而促进了科学和技术的进步，但同时也将“逻各斯”发展成为一种排除心灵因素的纯理性工具（这种趋势的心理学范例是弗洛伊德和阿德勒的心理学，在社会学和哲学中的范例是马克思主义）。“心灵因素从意识中消失”必然导致外倾性和集体化，因为心灵是内心生活和个性的基础。中世纪的神秘主义中灵魂是经验上帝以及”神的起源”的;人类因此接触到了在其自身之中的中心,同时也接触到了”原始根基”。现代“神秘主义”所渴求的并不是“灵魂”，而“真知”，也就是为了“更高级的知识”而遵从神秘主义，因此各种各样对“东方智慧”的拙劣模仿也就大行其道了。“灵魂”，也就是心灵，是女性原则，是关系的原则，然而“逻各斯”则将个体抽象化并形成实在。对一位女性灵魂的评价相当于对这位女性的评价，这可以在中世纪的另外一种盛况中找到例证，也就是爱欲的时代以及“cours d'amour”。但丁属于此，还有亚瑟王和圣杯传说也属于此，在这个传说中“迷人的爱情” （比如维纳斯，巫师梅林等等）有它自己的一席之地。

Also this form of culture has disappeared and for the modern woman, contained as she is in the historical process, two factors are of particular importance: the freedom of choosing her profession and knowledge of birth control (although the latter can already be found with primitive peoples). In the Middle Ages two recognized ways of life were open to a woman: that of the wife and of the nun. The latter offered the possibility of manifestation to several structural forms: charity (caritas), divine " minne" , visionary, and spiritual struggle. In this connection it is also necessary to mention the witch as psychic expression, independent of any way of life or confession--a heretical combination of magic and the devil.

这种文化形式也已经消失了，而对于包含于历史进程中的现代女性来说，两个因素具有特殊的重要性：选择职业的自由以及对生育控制的知识（虽然后者已经在原始人那里发现了）。中世纪有两种公认的对女性敞开的生活方式：一种是嫁为人妻，另一种是修女（尼姑）。后者为几种结构类型提供了表达的可能性：慈善（博爱），神圣的“爱”，幻想，以及精神斗争。在这一点上同样必须提及作为心灵表达的女巫，她们不依赖任何生活方式或者忏悔——是一种异端的魔法与邪恶的联合。

With the revival of classical antiquity during the era of the renaissance, Olympus and its deities also rose again into consciousness--a many-figured soul image for the man, and for the woman a manifold symbolic expression of femininity: Hera, consort and queen; Demeter-Persephone, the mother; Aphrodite, the lover; Pallas Athene, the carrier of culture and protectress of the heroes; Artemis, the maidenly huntress; Hecate, the ruler in the netherworld of magic (10). However, the essence of the renaissance was not a ret!Jrn to ancient religion, but the discovery of nature and of man (1 1); it is the spiritual exponent of the since then irresistible trend away from the other world to this earth, a trend which eventually but mistakenly led to materialism. To be sure, considered positively this world is indeed reality in the truest meaning of the term, and its empirical investigation was bound to result in the rediscovery of certain given, though not necessarily obvious, facts: i.e. of the energetic concept of matter in physics, and in psychology of the psyche as the origin of consciousness and the creative matrix of all its realizations and manifestation in life. How greatly, besides the unconscious of the man, the psyche of the woman contributed to this knowledge is briefly described by C. G. Jung in " Die Frau in Europa" (Woman in Europe) and by Linda Fierz-David in Frauen als Weckerinnen seelischen 'Lebens (Women as Awakeners of Psychic Life) in: " Die kulturelle Bedeutung der komplexen Psychologie" , Rascher, Zurich.

文艺复兴时代带来了古希腊经典遗迹的复活，奥林匹斯及其诸神再一次进入了意识层面——对于男性来说是一张多面的灵魂图像，而对女性来说则是女性元素多方面的象征表达：赫拉，代表了配偶和王后；德墨忒尔-泊尔塞福涅，代表了母亲；阿芙洛狄忒，代表了情人；帕萨斯·雅典娜，代表了文化的载体以及英雄的女保护者；阿尔忒弥斯，代表了优雅的女猎手；赫卡特，代表了幽冥魔法的统治者。然而，文艺复兴的本质并非是对古代宗教信仰的倒退，而是对人性本质的发现；文艺复兴是精神的倡导者，从那时起另外一个世界的事物涌入到这个世界变成了不可阻挡的趋势，而这个趋势最终错误的导向了唯物主义。当然，从积极的角度来看，这个世界确实是真正意义上的实在，而对它进行实证研究，必然会重新发现某些既定的，但不一定是显而易见的事实：也就是物理学中物质的能量概念，以及在心理学中，心灵既是意识的起源，又是所有意识在生命中的领悟和表现的创造性母体。连同男性的无意识，女性心灵也为这些知识带来了巨大的贡献，这在C.G.荣格的《欧洲的女性》以及琳达·菲茨-戴维的《女性作为心灵生命的唤醒者》都有描述。

These few historical side-lights were necessary as a basis for a schematic representation of the structural forms of the modern woman. In his book " Die Rolle der Erotik in der mannlichen Gesellschaft" (The Role of Erotics in the Male Society) Diederichs, 1910, Hans BlGher postulated two female structural forms, the " consort" (Penelope) and the " free woman" (Calypso). Edouard Schure presents a third one with his " Femmes inspiratrices et poetes annonciateurs" Perrin & Co., Paris 1907. In actual fact there are probably four forms. They must needs be characterized by names, but I am fully aware of the questionable character of this terminology. They might be referred to as the psychic forms of the mother and spouse, the hetaira (companion, friend), the Amazon and the medial woman. In common with the psychological functional types is the contrary direction of their axes (i.e. personally or impersonally related) and the fact that, as a rule, one form is the predominant one., and may be joined by another, while the third and fourth are at first unconscious and can be made conscious and integrated only with difficulty and during the later part of life. In view of the fact that all four forms can be traced back in the history of culture, they probably are of an archetypal nature . They also correspond to the aspects of the male Anima.

这些少之又少的历史杂闻是作为现代女性结构类型图示的必要基础。在漢斯·布呂爾 1910年的书《男性社会中爱洛斯的角色》中，他假设了两个女性结构类型，“配偶”（佩内洛普），以及“自由女性”（卡吕普索）。爱德华·舒雷指出了第三个女性结构类型--“鼓舞人心的女诗人和宣传者”。实际上可能有四种结构类型。她们的特征必须要由名字表现出来，但是我充分意识到这些名字会引发歧义。她们可以被称为以下四种结构类型：母亲和配偶，艺妓（同伴，朋友），亚马逊女战士和灵媒。与心理类型相似的是，结构类型在轴线上是两两相反的（也就是个人或者非个人相关的），事实上，作为一种规则，必然有一种结构类型是主导性的，也许会跟另外一种结构类型相结合，而第三类型或者第四类型则首先都是无意识层面的，并且是非常难以被意识到和被整合的，并且这一整合可能是一生无望的。考虑到所有四个类型都能在文化历史中追根溯源这一事实，她们很可能具有原型的基础。她们也对应男性阿尼玛的各个面向。

I shall now attempt to outline the most important psychic characteristics of the various forms.

我现在尝试概述这些不同结构类型的心理特性。

The mother is motherly cherishing and nursing, helping, charitable, teaching. Her instinct reacts to all that in man is in the process of becoming, or which is undeveloped, in need of protection, in danger, or must be tended, cared for and assisted. Without condescension it supports and consolidates what is unaccomplished and in need of help, and provides room for psychic development and greater security. The mother finds her fulfilment in her relationship to that which needs protection, help and development by endeavoring to strengthen it, so that in the normal case it can be dismissed from her care or, if this is not possible, it can be granted maximum security.

母亲类型的主要特征是如慈母般抚育和照顾、帮助、宽恕和教导。母亲本能的对发生在男人身上的以下情况做出反应：正在成长过程中的，或者未开发的，需要被保护的，在危险中的，或者必须被照料、关心和援助的。她绝无傲慢地支持并且巩固那些没有完成的或者需要帮助的，并且为心理发展和更伟大的安全感提供空间。母亲类型的女性在她努力使那些需要保护、帮助和发展的人变强的关系中获得满足，所以在一般情况下她不会一直持续去照顾一个人，如果一定要一直照顾下去的话，她便继续给予最大限度的保护。

The negative aspect of the mother is mothering, anxious nursing and tutelage of the object when the latter never needed it or no longer 'needs it, lack of confidence in the latter's strength and independence, and interference with its development. The ego is only experienced in its motherly function and is empty without it. The specific danger involved is that unaccepted aspects of her own personality may infiltrate into the proteges and may tend to realize themselves through them--consciously in the way of guidance or, which is worse, unconsciously by infecting the objects and thus filling them with a life which is not theirs.

母亲类型的消极方面是溺爱、焦虑地哺育和监护被保护对象(即便当此对象永远不需要或不再需要照顾时)、对后者的力量和独立性缺乏信心、干扰其发展。这类女性的自我只在其行使母亲的职能时才能被体验，如若没有这种体验便会陷入空虚。具体的危险在于，她个性中未被接受的部分可能会渗透到被保护对象中，并倾向于通过这些对象意识到自己——有意识地以引导的方式，或者更糟糕的是，无意识地感染对象，从而填满被保护对象

Once a woman is conscious of her primarily motherly structure, she will arrange her outer way of life accordingly, either through marriage or through motherly professions and activities. Marriage is contracted from the point of view of ensuring optimal conditions for a home: paternal qualities of the husband, similar family and social conditions, social position, security and career. In the case of maternal professions the place of the home is taken by institutions and organizations of public utility. Important persons (Elisabeth Fry, Florence Nightingale, Mathilda Wrede and others) have accomplished pioneer achievements in this field. Apart from marriage and profession there is scope for maternal activity in countless unapparent forms of human relationship.

一旦一位女性意识到自己的主要心理结构是母亲结构，她就会通过婚姻或通过母亲的职业和活动来安排自己的外在生活方式。婚姻是从确保家庭的最佳条件的角度订立的:丈夫的父亲特质，相似的家庭和社会条件，社会地位，安全和职业。而对于需要母爱的职业, 家庭的地点则变成了公共事业机构和组织。重要人物（伊丽莎白·弗莱（Elisabeth Fry），弗洛伦斯·南丁格尔（Florence Nightingale），玛蒂尔达·沃德（Mathilda Wrede）等）已经在这一领域取得了先驱成就。除了婚姻和职业之外, 在无数具有不明显形式的人际关系中, 也都能找到母亲类型的活动范围。

Her relationship with the male is determined by this aspect of husband and father of the children or charges, and consequently everything that has to do with his position in the world--which is important for his Persona--is protected and promoted. Whatever he may be in addition to this is often viewed as a threat to the home and therefore ignored or suppressed, so that eventually he may have the feeling of being merely a son or a necessary fixture of the household and will probably exaggerate his virility in his profession or in male company in a compensatory way. If his role in marriage is that of " container"his personal psychology remains unconscious and undeveloped, since for development he would need psychic living space .

以母亲类型为主要心理结构的女性与男性的关系是由丈夫和孩子的父亲或者他负责的事情这些方面决定的, 以致于与他在世界上的地位有关的一切—也就是对人格面具比较重要的方面—都会得到她的保护和促进。除了这些以外的其他附加物经常被视为对家庭的威胁, 因此都被忽视或者压制, 因此, 他可能最终会产生他只是一个儿子或家庭的一个必要的配置的感觉, 并且可能会放大他在职业上的男子气概或者通过他与其他男性的关系作为补充。如果他在婚姻中的角色是“容器”，那么他的个人心理仍然是无意识的和未完全发展的, 而为了得到发展, 他就需要心灵的生活空间。

The Hetaira or companion is instinctively related to the personal psychology of the male, and also to that of her children if she is married. The individual interests, inclinations and, possibly, also the problems of the male are within her conscious field of vision and are stimulated and promoted by her. She will convey to him the sense of a personal value quite apart from collective values, for her own development demands of her to experience and realize an individual relationship in all its . nuances and depths. Schure's " femmes inspiratrices" , belong mainly to this structural form, but they are exceptions just as the creative man is (I 5). BlGher's Calypso type which can be found much more frequently is a fairly close equivalent, but does not sufficiently account for the psychological problems involved. The function of the Hetaira is to awaken the individual psychic life in the male and to lead him through and beyond his male responsibilities towards the formation of a total personality. Usually this development becomes the task of the second half of life, i.e. after the social position has been successfully established.

艺妓或同伴类型本能地与男性的个人心理有关, 如果她结婚了她也本能的与她子女的心理相关。她的个人兴趣、心理倾向以及可能还包括男性的问题, 都在她的意识视野范围之内并且由她激励和促进。她将传达给男人一种个人价值观，而不是集体价值观，因为她自身的发展要求她去体验和实现一种完整的个人关系。舒尔的“女性灵感”主要属于这种结构形式, 但她们是为数不多的例外, 正如具有创造性的人一样。布留尔的女妖类型, 是出现更频繁的一个相当接近的等价物, 但却没有充分考虑到所涉及的心理问题。艺妓类型的功能是唤醒男性个体的精神生活, 带领他超越男性的责任感, 形成一个完全的人格。通常这个发展过程是下半生的任务, 即在社会地位成功地建立之后。

The Hetaira thus affects the shadow side of the male and the subjective side of his Anima--a problem which is not without its danger. Consequently she ought to be, and at best is indeed, conscious of the laws of relationship. Her instinctive interest is directed towards the individual contents of a relationship in herself as well as in the man. For the man, a relationship in all its potentialities and nuances is usually less conscious and less important, for it distracts him from his tasks. For the Hetaira it is decisive. Everything else --social security, position, etc.--is unimportant. In this lies both the significance and the danger of the Hetaira. If she overlooks the Persona side of the man (or of her children) or adapts herself too blindly to it, she is bound to idolize the personal element, to incite it excessively and may bring the man to a point where he himself loses his clear vision of outer reality: he may, for instance, give up his profession to become a " creative artist"; he may divorce, feeling that the Hetaira understands him better than his wife, etc. She insists on an illusion or some nonsense and thus becomes a temptress; she is Circe instead of Calypso.

因此, 艺妓类型影响了男性的阴影和阿尼玛的主观面向——一个并非没有危险的问题。因此，她应该并且最好确实意识到了这一关系法则。她本能的兴趣是针对自己以及男性关系中个人内容的部分。对男人来说, 他通常意识不到所有潜能的和细微差别中的关系, 也觉得这些不那么重要, 因为这些细微差别反而会分散他在自身任务上的精力。而对艺妓类型的女性来说, 这些因素却是关键的。而其他一切——社会保障、地位等等——则是不重要的。这同时是艺妓类型的意义也是她的危险所在。如果她忽视了男人 (或她的孩子) 的人格面具的一面, 或者过于盲目地适应了它, 她一定会崇拜个人元素, 并且过分地煽动它, 并可能使男人自己失去对外在现实的清晰视野：例如, 他可能放弃他的职业成为一个“创造性的艺术家”;他可能会离婚, 感觉艺妓类型的女性比他的妻子更了解他,等等。她坚持一个幻想或一些谬论, 从而成为一个妖妇; 她是喀耳刻, 而不是卡吕普索。

There is great confusion nowadays as a result of the wide-spread abolition of the sexual taboo. It is the order of the day to have relationships--seen from the part of the woman they may either be due to erotic misunderstandings or to professional necessities. For the man, sexuality is the self-evident manifestation of a relationship. For the woman, and in particular for the Hetaira, it is under certain circumstances its result or, according to the individual law of relationship, it should even be kept out of it altogether. In any case it is only appropriate when the relationship as such has been sufficiently developed. Instead of beginning with sexuality, as is frequently done, it may be the eventual result, once a relationship has reached a certain depth and psychic consolidation and may thus represent a psychic equivalent to the security offered in marriage. But since the security afforded by marriage or a profession is of vital necessity to a woman, this need may creep unconsciously into the Hetaira relationship al')d disturb its intrinsic course. One can therefore say that, paradoxically, the ideal Hetaira is that woman who in marriage represents the " containing" , i.e. she who needs personal relationship beyond marriage. Given this, she will be able to realize the relationship, and with it her married life, more consciously and without any secret motives. On the other hand a married woman who is unaware of her Hetaira nature, or has repressed it, is bound to make secret lovers out of her sons and girl friends out of her daughters, binding them exactly as does the mother who is unconscious of her mother nature.

由于性禁忌广泛的废止, 现代生活出现了极大的混乱。从女性的角度来看，建立关系已经成为日常工作，这可能是由于色情所引发的误解或专业化所产生的需求造成的。对男人来说, 性行为是一种关系的不言而喻的表现形式。对于女性来说, 特别是对艺妓类型的女性来说, 性行为是特定情况下的一种结果, 或者是根据个体的关系法则决定进行与否的, 它甚至应该完全地被摒弃。在任何情况下, 只有当关系得到充分发展时性行为才是适当的。而不是从性行为开始, 正如经常做的那样, 这可能是最终的结果, 一旦一段关系达到了某种深度和心有灵犀, 那么性行为就相当于婚姻所提供安全感的心灵等价物。但是, 由于婚姻或职业所提供的安全感对女人来说是至关重要的, 这种需要可能无意识地进入到艺妓类型女性的关系中, 扰乱其本身的过程。因此, 人们可以说, 矛盾的是, 理想的艺妓类型是婚姻中代表了“被包容”的那个女人, 即她需要婚姻之外的个人关系。鉴于此, 她将能够实现这一关系, 有了这段关系，她的婚姻生活将更有意识而没有任何隐秘的动机。另一方面, 一个已婚妇女如若不知道她艺妓类型的部分天性, 或者压抑了它, 一定会变成她儿子们的秘密情人，或者变成她女儿们的闺蜜， 从而将他们绑定在一起，就像母亲类型对她母亲的本质无意识时所行之事一样。

Everything in life must be learned, also human relationship, and it is therefore only natural that the Hetaira cannot begin with it on the most differentiated level. But once she has learned it, she will carefully observe the laws of individual relationship, she will notice what belongs to it and what not, and she will if necessary know when a relationship has become fulfilled and complete.

生活中的一切都必须通过后天的努力了解体会, 人际关系也是一样，艺妓类型的女性开始在人际关系上不具有最分化的水平也是很自然的一件事。但一旦她学会了它, 她将仔细观察个人关系的规律, 她会注意到什么包含其中, 而什么又不能一概而论, 如果有必要的话她将会知晓一段关系已经实现和完成。

The fact that the problem of relationship may be a vital, but certainly not the only vital one for the male, enables him, especially nowadays, to experience under a positive aspect a third structural form of the female, namely the Amazon. Like the man, the woman has always lived in relationship not only to human objects but also to objective cultural values. Our time which offers plenty of scope in this respect is favourable for the Amazon who is independent and self-contained in the positive meaning of the term. She is independent of the .male, because her development is not based upon a psychological relationship to him. The conscious values represented by him are at the same time her own values. Her interest is directed towards objective achievements which she wants to accomplish herself. To be the wife of a distinguished man means nothing to her; she strives to win the laurels herself. The great sportswomen and travellers belong to this category, but also women who are less prominent in public life; e.g. those working scientifically, in the civil service or in business, the able secretaries who make themselves indispensable in their offices, those who do not feel sufficiently taken up by their families and so occupy themselves in a useful way with some objective interest or dedicate themselves to a task, who run a business enterprise (of which the husband is often an employee), or simply those who are " wearing the pants" at home and keep their household and family under military discipline.

事实上, 关系的问题可能是重要的, 但对男性来说肯定不是唯一关键性的问题, 这使得男性, 特别是在如今这个时代， 在一个积极的方面来体验女性的第三种结构类型, 即亚马逊女战士类型。与男人一样, 女人不仅一直生活在与人类客体的关系中, 也一直生活在与客观文化价值的关系中。我们的时代在客观文化价值这方面提供了大量有利于亚马逊女战士类型女性的生存空间，亚马逊女战士这个术语的积极意义正是独立和自主。她独立于男性, 因为她的发展不是建立在与男性的心理关系之上的。男性所代表的有意识的价值观同时也是此种类型结构女性自己的价值观。她的兴趣是自己去实现她想要完成的实在成就。做一个卓越的男人的妻子对她来说没什么意义;她要自己努力去赢得月桂冠。伟大的运动员和旅行家都属于这一类, 而且包括很多在公众生活中不那么著名的妇女：例如那些从事科学工作的，在公务部门或商界工作的，办公室里不可或缺的有能力的秘书, 那些不觉得照顾自己的家庭就足够了，而以某种具有客观利益的有用的方式来分配她的生活或者献身于一项任务的, 经营企业的 (其丈夫通常是雇员), 或就是那些在家里“发号施令”以军事纪律来管理她们的家庭的。

The positive aspect of an Amazon can be that of a refreshing comrade of the man--a comrade who makes no personal demands--a competitor and rival who deserves to be taken seriously, who incites his ambitions and inspires his best male achievements (16). Her negative aspect is that of a sister who, driven by " masculine protest" , wants to be equal to her brother, who will not recognize any authority or superiority, who has not yet crept out of the egg-shell of woman suffrage, who fights by using exclusively male arms and is a Megaera at home. The social or society " hyenas" are also a sub-species of this kind. Personal complications are dealt with in a " masculine" way or are repressed. Patience or comprehension for anything still undeveloped or in the process of ' developing or gone astray is lacking both in respect to herself and others ("I am looking forward to the time when my children will be grown up"). Marriage and relationship are viewed under the aspect of achievement, primarily of her own achievements; success and efficiency are her watchwords. The Amazon is also in danger of misusing human relationships as a means of " business" or for the sake of her career.

亚马逊女战士类型的积极方面可以是成为男性别具一格的同事——一个没有人际交往要求的同事——一个男性们应该认真对待的竞争者和对手, 她煽动他的野心, 并且激发他去追逐最好的男性成就。她的消极方面是, 在“男性气概之宣示”的驱使下一个想要和她的兄弟平等的姐妹, 她也不会承认任何权威或优越感, 她还没有破茧而出得到专属女性的那部分选举权, 她用完全男性的武器战斗, 她是家里的复仇女神墨格拉。社交或社会“鬣狗”也是这种类型的子类别。个人的麻烦被以“男性”的方式处理或者直接被压抑。对于任何仍未开发或误入歧途的人来说, 无论是对自己还是对他人都缺乏耐心或理解 (“我期待着我的孩子长大的时候”)。婚姻和关系是在成就的面向被对待的, 而且主要是她自己的成就;成功和效率是她的口号。亚马逊女战士类型也有可能滥用人际关系作为“生意”的手段或者为了她的事业不择手段。

Heinrich von Kleist in his " Penthesilea" has shed light into the depths of Amazon psychology. An instructive historic example is Lady Hester Stanhope .

海因里希·冯·克莱斯特在他的“彭忒西勒亚”已经照亮了亚马逊女战士心理的深处。一个有启发性的历史例子是海丝特斯坦霍普夫人。

Maybe " Amazon" , like " Hetaira" , is a somewhat misleading name, as it is linked with historical associations. But it is probably not easy to find a better term for this structural form which is characterized by the emphasis placed upon the individual's own personality and its development within the limits of the objective cultural values of our time, quite independent of other persons and of instinctive or other psychic factors. In as far as our present time offers widest scope to the Amazon structure, it is this form which, beside the " mother" , can most frequently be found in the lime-light of public life, or which is perhaps chosen as the outer way of life whenever it corresponds to a necessity or an ideal, even though it may not be fully consistent with the natural structure.

也许亚马逊女战士, 就像艺妓一样, 是一个略带误导性的指代, 因为它与历史交织在一起。但是, 对于这种结构类型来说, 找到一个更好的术语可能并不容易, 而其特点是在我们这个时代的客观文化价值的限度内所强调的个体的个性及其发展, 完全独立于其他人和本能或其他心理因素。我们目前的时代为亚马逊女战士结构类型提供了最广泛的活动范围，就像“母亲”类型一样, 这种类型也最经常被发现于公众生活的聚光灯之下, 或者每当它与必要性和理想一致的时候也许就会选择它作为外在的生活方式, 尽管它可能不完全符合自然的结构。

The present contains within itself the past and the future. The lucidity of consciousness rests upon dark, unconscious seeds out of which have grown or will grow the objective cultural values. It is this unconscious background which is perceived by the medial structural form. In this connection one must not think of parapsychology, although the common medium represents its lowest, i.e. most unconscious level . Incidentally, it is of interest to note that the appearance of the first media known in more recent times, namely Fox and his - sister, almost coincided with the beginning of female emancipation in 1848 which was a result of the industrial revolution . In the same revolutionary year of 1848 the " Communist Manifesto" was published by Marx and Engels and Pope Pius IX began to prepare the dogma of the Immaculate Conception of Mary. The history of ideas follows the law of compensation.

现在本身包含了过去和未来。意识的洞察力取决于黑暗的、无意识的种子, 它们已经或将成长为客观的文化价值。正是这种无意识的背景, 被灵媒结构类型所感知。关于这一点你不能认为是超自然心理学的, 虽然常见的灵媒代表它的最低的即最无意识的水平。顺便说一句, 值得注意的是, 最近一段时间福克斯和他的姐妹作为第一个大众传播媒介的出现, 几乎与1848年女性解放的开始相吻合, 这是工业革命的结果。1848年还有另外一个革命性事件, 即马克思和恩格斯出版了“共产主义宣言”, 而教皇庇护九世开始准备圣母玛利亚完美无瑕概念的教条。思想史遵循补偿的法则。

Medium means: in between, neither this nor that, something intermediate, general, neutral, in the middle, a means, agent, mediator, conveyor. The medial woman is immersed in the psychic atmosphere of her environment and the spirit of her period, but above all in the collective (impersonal) unconscious. The unconscious, once it is constellated and can become conscious, exerts an effect. The medial woman is overcome by this effect, she is absorbed and moulded by it and sometimes she represents it herself. She must for instance express or act what "is in the air" , what the environment cannot or will not admit, but what is nevertheless a part of it. It is mostly the dark aspect of a situation or of a predominant idea, and she thus activates what is negative and dangerous. In this way she becomes the carrier of evil, but that she does, is nevertheless exclusively her personal problem. As the contents involved are unconscious, she lacks the necessary faculty of discrimination to perceive and the language to express them adequately. The overwhelming force of the collective unconscious sweeps through the ego of the medial woman and weakens it, while on the other hand the ego of the Amazon is strong, just because she keeps herself out of this abysmal background. By its nature the collective unconscious is not limited to the person concerned-further reason why the medial woman identifies herself and others with archetypal contents. But to deal with the collective unconscious demands a solid ego consciousness and an adequate adaptation to reality. As a rule the medial woman disposes of neither and consequently she will create confusion in the same measure as she herself is confused. Conscious and unconscious, I and you, personal and impersonal psychic contents remain undifferentiated. This may at first be inspiring for the others and in particular for the man, since the medial woman who senses the archetypal foundations of his spirit will activate and, maybe, even represent them for him. She will often personify the impersonal side of his Anima and thus unknowingly draw him into chaotic turmoil by which she will be carried away herself. She scents and animates those psychic contents which should be made conscious, but which do not belong to the partner's ego and cannot therefore be assimilated without adequate preparation. In this case her influence is destructive and " bewitching" . As objective psychic contents in herself and in others are not understood, or are taken personally, she experiences a destiny not her own as though it were her own and loses herself in ideas which do not belong to her. Instead of being a mediatrix, she is only a means and becomes the first victim of her own nature. But if she possesses the faculty of discrimination, the feeling or the understanding for the specific values and the limits of the conscious and the unconscious, of the personal and the impersonal, of what belongs to the ego and what to the environment, then her faculty to let herself be moulded by the objective psychic contents will enable her to exert a positive cultural influence, comparable to that of the Amazon. In that case, she consecrates herself to the service of a new, maybe yet concealed, spirit of her age, like the early Christian martyrs (20), the female mystics of the Middle Ages (21) or, within a smaller sphere, she devotes herself to the lifework of an individual man, like Gottliebin Dittus, who, out of being possessed, became the collaborator of Blumhardt, whose victory over her demons released his own best forces . Whenever the medieval witches were not merely the victims of male projections and of greed, they represented the split-off evil and the unacceptable heresy of their times.

媒介意味着: 介于两者之间, 非此亦非即彼，中间之物, 一般的, 中立的, 中间的, 一种手段, 代理, 调解人, 传播者。灵媒类型沉浸在她周围的心理氛围以及时代精神之中，但最重要的是沉浸在集体 (非个人的) 无意识之中。无意识, 一旦它是群集的并且可能变得有意识, 就会产生一种效果。灵媒类型的女性将受到这种集体无意识意识化效果的极大影响, 她被其吸收和塑造, 有时她自己就代表它。例如, 她必须表达或表演“虚无飘渺”的东西，环境不能或不会承认这些东西, 虽然这些东西是环境的一部分。它主要是一种形势或者盛行观念的阴暗面, 因而她激活的是消极和危险的东西。以这种方式, 她成为邪恶的载体, 但她所做的只不过是她个人的问题罢了，仅此而已。由于所涉及的内容是无意识的, 她缺乏必要的辨别能力和语言来充分表达它们。集体无意识的压倒性力量席卷并削弱了灵媒类型的自我, 而另一方面, 亚马逊女战士类型的自我是强大的, 只是因为她让自己摆脱了这个糟糕的集体无意识背景。本质上来说集体无意识不会只限制在某一个人身上——进而言之这也是为什么灵媒类型将自己和其他人等同于原型内容的原因。但要处理集体无意识要求一个人具有坚实的自我意识以及对现实的充分适应。而通常而言, 灵媒类型的女性这两者都不具备, 以致她将给他人制造困惑，而她自己也有同一程度上的困惑。意识和无意识, 我和你, 个人和非个人的心理内容仍然未分化。这可能首先对其他人是鼓舞人心的, 特别是对男性, 因为灵媒类型的女性感觉到了男性精神的原型基础，这将激活, 也许甚至为男性展现它们的原型。她常常将男性阿尼玛非个人的一面拟人化, 从而不知不觉地将他带入混乱的混沌之中, 而她也将迷失自己。她感受和激发那些应该被意识到的精神内容, 但那些内容并不属于伴侣的自我, 因此在没有充分的准备下不能被同化吸收。在这种情况下, 她的影响是破坏性的和“蛊惑的”。当在她和他人之中的客观精神内容不被理解, 或被当成是个人内容的时候, 她就会经历一段不属于她自己的命运, 就好像那是她自己的命运一样，而她也将迷失在不属于她自己的观念里。她不是一个中保, 而是一种手段, 是她自己本性的第一个牺牲品。但是, 如果她拥有区分的能力，拥有对个人和非个人的、意识和无意识的、属于自我和属于环境的界限和特定价值的感觉或理解，那么她的能力就能让自己被客观的精神内容塑造, 这将使她发挥积极的文化影响, 就像亚马逊女战士类型所做的那样。在这种情况下, 她将自己奉献给一个新的, 也许还处于隐藏状态的她那个时代的精神, 就像早期的基督教烈士, 中世纪的女性神秘主义者, 或在一个较小的领域, 她将自己奉献于个人的毕生事业, 就像 果特莉繽．狄圖絲, 她在被附体后成为了 布鲁姆哈尔特 的合作者, 他胜利地战胜了她的恶魔, 从而释放了他自己最好的力量。而中世纪的女巫不仅是男性投射和贪婪的受害者, 她们还代表着分裂的邪恶和她们时代不可接受的异端。

Our age with its manifold irrational interests offers the medial woman a good many possibilities of expression, e.g. graphology, astrology, chirology, etc. But these are arts or even professions and are unsuitable for those who have no special talent. Consequently it is still more imperative for the medial woman than for the other structural forms to become conscious of her characteristic psychology and to acquire discrimination, so "as to become a mediatrix instead of a mere medium. Instead of identifying herself and others with collective-unconscious contents--quite unrelated to reality --she ought to appreciate her medial faculty as an instrument and receptacle for the reception of these contents. But to achieve this she will have to find an adequate language. Medial women had a social function as seers, sibyls, medicine women or shamans in previous cultures--and still have nowadays with primitive peoples. Today, at least, we have the language of psychology in which the unconscious is an important and often vital factor whose inclusion into one's life can not only have a healing effect, but may even lead to greater consciousness"and to being rooted meaningfully in the laws of the psyche. Mention may be made in this connection of Stewart White's books on his wife Betty. It is true that Betty still expresses herself to a certain degree in the language of the spiritists, but as a human being she was an exceptionally vital person with a positive outlook on life, who lent herself only hesitatingly and with sound criticism to the messages from the unconscious. They are therefore easy to translate into the language of modern psychology .

我们的时代与其多方面的非理性兴趣为灵媒类型提供了许多表达的可能性, 如笔迹学, 占星术, 手相术等。但这些都是艺术, 甚至是职业, 并且不适合那些没有特殊才能的人。因此, 对于灵媒类型的女性来说, 更迫切的是, 她比其他结构类型更需要意识到她特有的心理和学会如何区分它们, 从而成为一个中保，而不是单纯的媒介。与其将她自己和其他人等同于集体无意识的内容——与现实没什么关系——她更应该欣赏她作为接收这些内容的工具和容器的媒介能力。但要做到这一点, 她将不得不找到一种合适的语言。在以前的文化中, 灵媒类型有作为预言家、女巫、女药师或萨满的社会功能, 现在在原始民族中也依然存在。今时今日，我们至少有心理学的语言, 无意识是一个重要的，而且往往是必不可少的因素, 将其纳入到一个人的生命中不仅仅具有疗愈的作用, 甚至可以产生更广阔的意识以及有意义地植根于心理的法则。这里需要提及斯图尔特·怀特写的关于他妻子贝蒂的书。的确, 贝蒂仍然在一定程度上使用心灵主义者的语言表达自己, 但作为一个人类, 她是一个异常重要的拥有积极人生观的人, 这让她在面对来自无意识的信息时总是表现出踌躇和彻底的批判。因此, 它们很容易转化为现代心理学的语言。

Another example of a medial woman, in this case a creative one, is Ricarda Huch whose mediality, supported by extensive historical knowledge and poetic qualities, evoked historic situations and persons. Among the great actresses one could mention Eleonora Duse. Strangely enough, women painters whom one might believe to be best qualified to give expression to the images of the collective unconscious, are missing. They probably depend too much on the spirit of the age and consequently imitate the prevailing style; and they thus remain on the surface and within the personal sphere. The objective and collective psychic contents, however, can only be adequately expressed in an objective language which, apart from art, would have to be a psychological or symbolic one. Just as the Amazon absorbs the impersonal cultural values of her period and forms her ego accordingly, the medial woman perceives, and is formed by, the unconscious, germinal background elements of a person, a situation or a period. And just as the modern Amazon at first concretely mistook mannish behaviour for masculine activity, so the medial woman concretely mistook spirits for the unconscious spirit. Immersed as she is "in the collective unconscious, it would be her cultural task to find and express its meaning, and in this way to accomplish a life-promoting compensatory function.

另外一个灵媒类型的例子则是创造性的, 她是 理卡达·胡赫， 她的媒介特质由广泛的历史知识和诗意的品质支持, 唤起了历史中的著名场景和人物。在伟大的女演员中, 你可以想到埃莱奥诺拉·杜斯作为灵媒类型的典型。但奇怪的是, 没有找到被认为最有资格给集体无意识形象提供表达的女性画家。她们可能太依赖于时代精神, 因而偏好模仿流行的风格;因此, 她们的作品趋于肤浅并且停留在个人的范围内。然而, 客观和集体的精神内容只能用一种客观的语言来充分表达, 除了具有艺术性之外, 还必须是心理的或象征性的。就像亚马逊女战士类型吸收了她那个时代的非个人的文化价值, 并据此形成了她的自我, 灵媒类型则感知一个人的无意识的、生发的背景元素，一种情境或一个时代，并据此形成她的自我。正如现代亚马逊女战士类型最初误将男性行为具体地当成阳刚活动，所以灵媒类型则误将精神具体地当成无意识精神。她沉浸在集体无意识中, 寻找和表达其意义将是她的文化任务, 并以这种方式来完成一个促进生命的补偿性功能。

Similar to the four basic psychological functions, all the four structural forms are inherent to every woman. If possible she will realize the one which is the most consistent with her nature. By and by, a second form will assert itself from within. This process, too, runs parallel to the gradual differentiation of the four basic functions, in so far as the second form is not the opposite one in our schematic representation except for those cases where the opposite presses up from the unconscious. Consequently, for the mother for instance, this second form will be the Amazon or the medial woman; the personal relationship is thus joined by an impersonal one or, vice versa, by a personal one in the case of an initially impersonally related woman (24). If the gradual integration of the next structural form does not take place, the original one will be exaggerated and turn negative. In the further course of life a third form will have to be dealt with, which usually lies upon the same axis as the second, but has mpre of a shadow character and can be less easily reconciled with the first one. Again similar to the four functions, the fourth form causes the greatest difficulty. The fourth structural form cannot as a rule be lived concretely, representing too great a contrast to the original character and to reality. Like the fourth " inferior" basic function it must therefore be expressed on the symbolic level. And just as the coming to terms with the fourth function is the way to psychic totality, the integration of the fourth structural form of the woman is an approach to the Self.

与四种基本心理功能相似, 所有四种结构类型都是每个女人所固有的。如果可能的话, 她会认识到最符合她本性的那个。不久以后, 第二类型将从内部表现自己。这一过程也与四种基本功能的逐渐分化同时进行, 因为第二类型在我们的示意图表中与第一类型不是相反的, 除了那些例外, 即相反的类型从无意识中喷涌而出。因此, 拿母亲类型打比方, 第二类型将是亚马逊女战士类型或灵媒类型; 个人关系因此结合了一种非个人关系，或者相反，如果开始是非个人关系的话则会结合一种个人关系。如果下一结构类型的逐渐整合没有发生, 最开始的类型将被夸大并且变得有害。在进一步的生活过程中, 第三类型将必须被处理, 它通常位于与第二类型相同的轴线上, 但表现出更多的阴影特征, 并且不容易与第一类型和解。再次与四种基本心理功能类似, 第四结构类型造成了最大的困难。第四结构类型一般来说不能很具体地生发出来, 因为它代表了原始类型和现实的巨大反面。就如同基本心理功能里的第四种“弱势”功能一样，第四结构类型因此必须在象征水平上表达。正如对第四种“弱势”功能的妥协是通往心理整体化的路一样, 对女人的第四种结构类型的整合也是对自性的接近。

This task also requires a whole life--whole both in respect of time as well as in the intrinsic meaning of a process of change which cannot be described here. The woman who can intelligently submit- herself to it will find her proper place in this modern world and will fulfill her cultural task, thus gaining the inner security which is reached when one's psychic contents--the Shadow, the Animus, the " Great Mother" , the "Wise Woman" and even the Self --are no longer projected into the environment. As the woman is related to' life, it is indeed her task to get the male involved in life and to make ideas life. But involvement and realization can take place positively or negatively, consciously or unconsciously, with or without responsibility.

完成整合任务的前提还需要一个完整的人生——在时间意义上的完整，同时也是在变化过程的内在意义上的完整, 后者在这里就不作描述了。能聪明地将自己交给它的女人会在这个现代世界找到合适的位置, 完成她的文化任务,当一个人的心理内容——阴影、阿尼姆斯、“大母神”、“智慧女神”, 甚至是自性, 不再被投射到环境中，她就会获得内在的安全感,。因为女人与生命有关, 所以她的任务确实就是让男性参与其生活, 使观念获得生命。但是这种参与和实现可以是积极或消极地发生的, 可以是有意识或无意识地, 负责的或任性的。

不要着急骂支持代孕合法化的人

为什么有那么多男人心理上很幼稚