一起翻譯一本書怕轿，公眾號(hào)“追隨己心”將帶領(lǐng)大家一起翻譯《Beyond Feelings: A Guide to Critical Thinking》挟纱，將學(xué)習(xí)了多年的英語(yǔ)真正用起來(lái)着降，體會(huì)原版書籍和英文的美侦讨。

The Influence of Psychology

心理學(xué)的影響

The social and psychological theories of our time also have an impact on our beliefs. Before the past few decades, people were urged to be self-disciplined, self-critical, and self-effacing. They were urged to practice self-denial, to aspire to self-knowledge, to behave in a manner that ensured they maintained self-respect.Self-centeredness wasconsidered a vice.“Hard work,” they were told, “l(fā)eads to achievement, and that in turn produces satisfaction and self-confidence.” By and large, our grandparentsinternalizedthose teachings. When they honored them in their behavior, they felt proud; when they dishonored them, they felt ashamed.

我們這個(gè)時(shí)代的社會(huì)學(xué)和心理學(xué)的理論對(duì)我們的信念也產(chǎn)生了影響窘面。在幾十年前棠绘，人們被督促要求自律件相、自我批評(píng)和自謙，要進(jìn)行自我否定氧苍，要有自知之明夜矗，要以一種確保能維護(hù)其自尊的方式來(lái)行事。以自我為中心的行為被視為惡習(xí)让虐。他們被告知：“努力工作可帶來(lái)成就紊撕，同時(shí)又可帶來(lái)自我滿足感和自信∩耐唬”大體而言对扶，我們的祖父母?jìng)冊(cè)绨堰@些教導(dǎo)內(nèi)化吸收了。當(dāng)他們以自己的行動(dòng)去尊從這些教導(dǎo)時(shí)惭缰，就會(huì)感到自豪浪南；不尊從這些教導(dǎo)時(shí)，就會(huì)感到可恥漱受。

internalize：[?n?t?:rn?la?z]? vt.使內(nèi)在化;使藏在心底;

Today the theories have been changed—indeed,almost exactly? reversed.Self-esteem,which nineteenth-centurysatiristAmbrose Bierce defined as“an erroneous appraisement,” is now considered animperative.Self-centeredness has been transformed from vice into virtue, and people who devote their lives to helping others, people once considered heroic andsaintlike,are now said tobe afflicted with“a disease to please.” The formula for success and happiness begins with feeling good about ourselves. Students who do poorly in school, workers who don’t measure up to the challenges of their jobs, substanceabusers,lawbreakers—all are typicallydiagnosed as deficient in self-esteem.

如今络凿，這些理論都變了——事實(shí)上，幾乎正好顛倒了過(guò)來(lái)昂羡。自尊絮记，曾被19世紀(jì)諷刺作家安布羅斯·畢爾斯(Ambrose Bierce)定義為“一種錯(cuò)誤的稱贊”，現(xiàn)在卻被認(rèn)為是一種必不可少的要求紧憾。以自我為中心的行為已從惡行變成了美德到千。那些為幫助別人而獻(xiàn)出生命的人、曾被認(rèn)為是英雄或神圣的人赴穗，現(xiàn)在卻被說(shuō)成是患有“取悅他人的疾病”憔四。成功和幸福的規(guī)則始于自我感覺(jué)良好。學(xué)校里表現(xiàn)差的學(xué)生般眉，不能應(yīng)付工作挑戰(zhàn)的人了赵，浪費(fèi)錢物的人，違法的人——所有這些人一般都被定為缺少自尊甸赃。

self-esteem：[self ?'sti:m]? n.自尊;自大;傲骨;

satirist：[?s?t?r?st] n.諷刺作家;

imperative：[?m?per?t?v]? adj.勢(shì)在必行的;必要的柿汛，不可避免的;命令的，專橫的; [語(yǔ)]祈使的;? n.命令;必要的事;規(guī)則; [語(yǔ)]祈使語(yǔ)氣;

saintlike：['se?nt?la?k]? adj.圣潔的;

be afflicted with：v.受折磨;

abuser：n.濫用者;

In addition, just as our grandparentsinternalized the social and psychological theories of their time, so most contemporary Americans have internalized the message of self-esteem. We hear people speak of it over coffee; we hear it endlesslyinvokedon talkshows. Challenges to its precepts are usually met with disapproval.

此外，就像我們的祖父母?jìng)儍?nèi)化吸收了他們那個(gè)時(shí)代的社會(huì)學(xué)和心理學(xué)理論一樣络断，當(dāng)代大多數(shù)美國(guó)人也已經(jīng)內(nèi)化吸收了有關(guān)自尊的信息裁替。我們聽到人們?cè)诤瓤Х葧r(shí)談?wù)撍诿摽谛愎?jié)目中無(wú)休止地提到它貌笨。對(duì)自尊信條的質(zhì)疑通常都會(huì)遭到反對(duì)弱判。

invoke：[?n?vo?k] ?vt.乞靈，祈求;提出或授引…以支持或證明;召鬼;借助;

But isn’t the theory of self-esteemself-evident? No. A negative perception of our abilities will, of course,handicapour performance. Dr. MaxwellMaltz explains the amazing results one educator had in improving the grades of schoolchildren by changing their self-images. The educator had observed that when the children saw themselves as stupid in a particular subject (or stupidin general), they unconsciously acted to confirm their self-images. They believed they were stupid, so they acted that way. Reasoning that it was their defeatist attitude rather than any lack of ability that was undermining their efforts, the educatorset out tochange their self-images.He foundthat when he accomplished that, they no longer behaved stupidly! Maltzconcludes from this and other examples that our experiences can work a kind of self-hypnotism on us, suggesting a conclusion about ourselves and then urgingus to make it come true.

然而锥惋，關(guān)于自尊的理論不是不言而喻嗎昌腰？不是，對(duì)我們能力的負(fù)面看法膀跌，當(dāng)然會(huì)影響我們的行為遭商。馬克斯韋爾-奠爾茨(Maxwell Maltz)博士解釋了一個(gè)教育工作者通過(guò)改變學(xué)生的自我形象來(lái)提高這些孩子成績(jī)的驚人結(jié)果。這位教育工作者觀察到捅伤，當(dāng)孩子們覺(jué)得自己在某個(gè)課目上表現(xiàn)愚笨（或者在各科都愚笨）時(shí)劫流，他們就會(huì)無(wú)意識(shí)地以行為去證實(shí)這種自我形象。他們覺(jué)得自己愚笨暑认，所以行為也會(huì)表現(xiàn)得如此困介。這位教育工作者推斷出，正是這種失敗主義的態(tài)度而不是能力上的任何缺陷阻礙了他們的努力蘸际，因此他著手改變他們的自我形象座哩。他發(fā)現(xiàn)，當(dāng)他做到這一點(diǎn)時(shí)粮彤，他們就不再表現(xiàn)得愚笨了根穷。莫爾茨從這個(gè)及其他例子中得出結(jié)論：我們的經(jīng)驗(yàn)?zāi)軐?duì)我們產(chǎn)生一種自我催眠的作用，并催生出關(guān)于我們自己的結(jié)論判斷导坟，從而促使我們將結(jié)論判斷變?yōu)楝F(xiàn)實(shí)屿良。

handicap：[?h?ndi?k?p]? n.障礙;缺陷;不利條件;給弱者增加的桿數(shù)（按擊球次數(shù)計(jì)數(shù)，并隨參賽者的進(jìn)步而減少）;? vt.妨礙惫周，使不利;使（某人）行動(dòng)和生活不正常;

set out to do打算尘惧，著手做什么

Many proponents of self-esteem went far beyond Maltz’s demonstration that self-confidence is an importantingredientin success. They claimed that there is no such thing as too much self-esteem. Research does not support that claim. For example, Martin Seligman, aneminentresearch psychologist and founder of the movement known as positive psychology, cites significant evidence that, rather than solving personal and social problems, including depression, the modern emphasis on self-esteem causes them.

許多自信提倡者比莫爾茨關(guān)于自信是成功的重要因素的論證更深入。他們聲稱递递，并不存在太過(guò)自尊的情況喷橙。但研究成果并不支持這個(gè)聲稱。例如登舞，馬丁-塞利曼(Martin Seligman)贰逾，一位杰出的研究型心理學(xué)家，積極心理學(xué)運(yùn)動(dòng)的發(fā)起人菠秒，援引了重要的證據(jù)表明：現(xiàn)代社會(huì)對(duì)自尊的重視并沒(méi)有解決個(gè)人和社會(huì)問(wèn)題疙剑，包括抑郁癥，反而引發(fā)了這些問(wèn)題。

ingredient：[?n?gri:di?nt] n.因素;（混合物的）組成部分;（烹調(diào)的）原料;（構(gòu)成）要素;

eminent：[??m?n?nt] adj.顯赫的;（指人）知名的言缤，杰出的嚼蚀，卓越的;（指品質(zhì)、特性）明顯的轧简，顯著的驰坊，突出的;聞達(dá);

Maltz’s research documents that lack of confidenceimpedesperformance, a valuable insight. But such research doesn’t explain why the more global concept of self-esteem has become so dominant. The answer to that question lies in the popularization of the work of humanistic psychologists such as Abraham Maslow.Maslow described what he called the hierarchy of human needs in the form of apyramid, with physiological needs (food and drink) at the foundation. Above them, in ascending order, are safety needs, the need for belongingness and love, the need for esteem and approval, and aesthetic and cognitive needs(knowledge, understanding, etc.). At thepinnacleis the need for self-actualization, or fulfillment of our potential. In Maslow’sview, the lower needs must be fulfilled before the higher ones. It’s easy to see how the idea that self-esteem must precede achievement was derived from Maslow’s theory.

莫爾菠在研究文獻(xiàn)中指出，缺乏自信會(huì)妨礙一個(gè)人的行為表現(xiàn)哮独，這是一個(gè)有價(jià)值意義的見(jiàn)解。但這樣的研究并未解釋越來(lái)越普遍的自尊概念為何變得如此占主導(dǎo)地位察藐。這個(gè)問(wèn)題的答案在于像阿伯拉罕·馬斯洛(Abraharn Maslow)這樣的人文主義心理學(xué)家的研究工作被人們所熟知皮璧。馬斯格描述了他所說(shuō)的以金字塔形式表示的人類需求層次：生理需要（吃、喝）在最底層分飞，在這之上依次是安全的需要悴务、歸屬感和關(guān)愛(ài)的需要、自尊和認(rèn)可的需要譬猫、美學(xué)和認(rèn)知的需要（知識(shí)讯檐、理解力等）；在金字塔的頂端是自我實(shí)現(xiàn)的需要染服，或者叫實(shí)現(xiàn)自我潛力的需要别洪。在馬斯洛來(lái)看來(lái)，低級(jí)需要必須在高級(jí)需要之前得到實(shí)現(xiàn)柳刮。這就容易明白挖垛，從馬斯洛的理論如何得出自尊的觀念必須先于成就這一觀點(diǎn)。

impede：[?m?pid]? vt.阻礙;妨礙;阻止;

pinnacle：[?p?n?k?l]? n.頂峰;頂點(diǎn);尖頂; [建]（哥德式建筑的）小尖塔;? vt.為…加尖塔;把…放在高處;

Other theories might have been adopted,however. A notable one is Austrian psychiatrist Viktor Frankl’s, which was advanced at roughly the same time as Maslow’s and was based on both Frankl’sprofessional practice and his experiences in Hitler’s concentration camps.Frankl argues that one human need is higher than self-actualization: self-transcendence,the need to rise above narrow absorption with self. According to Frankl, “theprimordialanthropologicalfact [is] that being human is being always directed, and pointing to something or someoneother than oneself: to a meaning to fulfill or another human being to encounter, a cause to serve or a person to love.” A person becomes fully human “by forgetting himself and giving himself, overlooking himself and focusing outward.”

但是秉颗，也許還可采納其他不同的理論痢毒。最著名的一個(gè)就是澳大利亞的精神病學(xué)家維克特-弗蘭克( Viktor Frankl)的理論，這種理論提出的時(shí)間與馬斯洛的理論大致相同蚕甥，它以自己的專業(yè)實(shí)踐和在希特勒集中營(yíng)的經(jīng)歷為基礎(chǔ)哪替。弗蘭克認(rèn)為，人有一種需要遠(yuǎn)高于自我實(shí)現(xiàn)：自我超越菇怀，這是提升到了超出狹隘的自我專注的需要凭舶。根據(jù)弗萊克爾的理論，“原始人類學(xué)的實(shí)際情況是敏释，人總是被引導(dǎo)库快、被指向自身之外的某件事或某個(gè)人：指向要實(shí)現(xiàn)某個(gè)事物的意義而非自己，或指向?qū)⒁龅降囊粋€(gè)人钥顽、從事的某項(xiàng)事業(yè)义屏、愛(ài)上的某個(gè)人。”一個(gè)人“通過(guò)忘掉自我闽铐、奉獻(xiàn)自我蝶怔、忽視自我并完全投入到外界”而成為完美的人。

primordial：[pra??m?:rdi?l]? adj.初生的兄墅，初發(fā)的踢星，原始的;

anthropological：[??nθr?p??lɑd??kl:]? adj.人類學(xué)的;

Making self-actualization (or happiness) the direct object of our pursuit, in Frankl’s view, is ultimately self-defeating;such fulfillment can occur only as “the unintended effect ofself-transcendence.” The proper perspective on life, Frankl believes, is not what it can give to us, but what it expects from us; life is daily—even hourly—questioning us, challenging us to accept “the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for [each of us].”

在弗蘭克看來(lái)，若把自我實(shí)現(xiàn)（或幸福）作為我們追求的直接目標(biāo)隙咸，終究會(huì)適得其反沐悦；這種目的只是作為“自我超越的非預(yù)期結(jié)果”時(shí)才可能實(shí)現(xiàn)。弗蘭克認(rèn)為五督，對(duì)生活的正確觀念并不是它能給予我們什么藏否，而是我們能給它什么期望；生活就是每天（甚至是每小時(shí)）的自我尋思充包，自我接受并承擔(dān)這一責(zé)任——“找到生活的正確答案副签，并完成生活不斷向我們每個(gè)人提出的挑戰(zhàn)”。

Finding meaning, according to Frankl’stheory, involves “perceiving a possibility embedded in reality” and searching for challenging tasks“whose completion might add meaning to [one’s] existence.” But such perceiving and searching are frustrated by the focus on self: “As long as modern literature confines itself to, and contents itself with, self-expression—not to say self-exhibition—it reflects its authors’ sense of? futility and absurdity. What is more important, it also creates absurdity. This is understandable in light of the fact that meaning must be discovered, it cannot be invented. Sense cannot be created, but what may well be created isnonsense.”

根據(jù)弗蘭克的理論基矮，意義的發(fā)現(xiàn)包括“感知現(xiàn)實(shí)中蘊(yùn)藏的可能性”淆储，以及尋求具有挑戰(zhàn)性的任務(wù)，“這些任務(wù)的完成也許可以提升[一個(gè)人]生存的意義”家浇。但是本砰，這樣的感知和尋求會(huì)因?yàn)樘^(guò)集中關(guān)注自我而受挫：“只要現(xiàn)代的文獻(xiàn)限于并滿足于自我表達(dá)（不要說(shuō)自我展示），那它所反映的是其作者空洞的蓝谨、荒謬的感覺(jué)灌具。更重要的是，它又產(chǎn)生新的荒謬譬巫。鑒于意義必須被發(fā)現(xiàn)而不能被發(fā)明這一事實(shí)咖楣，這一點(diǎn)是可以理解的。感覺(jué)是不能被創(chuàng)造的芦昔，而能被創(chuàng)造的卻沒(méi)有意義诱贿。”

Whether we agree completely with Frankl, one thing is clear: Contemporary American culture would be markedly different if the emphasis over the past several decades had been on Frankl’s theory rather than on the theories of Maslow and the other humanistic psychologists. All of us would have been affected—we can only imagine how profoundly—in our attitudes, values, and beliefs.

無(wú)論我們是否完全同意弗蘭克的觀點(diǎn)咕缎，有一點(diǎn)是顯然的：如果過(guò)去幾十年里人們強(qiáng)調(diào)的是弗蘭克爾的理論而不是馬斯洛和其他人文主義心理學(xué)家的理論珠十，那么，當(dāng)代美國(guó)文化會(huì)有很大的不同凭豪。我們所有人的態(tài)度焙蹭、價(jià)值觀和信仰都會(huì)受到影響——我們只能想象這種影響有多深遠(yuǎn)。