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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).
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).