精神分析理论Kosher吗？

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Is Psychoanalysis Kosher?

精神分析理论Kosher吗？

And are there Torah alternatives?

是否有其他符合《妥拉》的选择呢？

Question: 提问

What is the traditional Jewish view on psychoanalysis? I’m particularly interested in the purported parallels between Freudian and Chabad philosophy.

传统犹太思维是怎么看待精神分析理论的呢？我对所谓的弗洛伊德与哈巴德哲学之间的相似处特别感兴趣。

Answer: 回答

There have been many views expressed, ranging from enthusiastic embrace to unconditional condemnation. What follows is based on the Lubavitcher Rebbe’s letters on the topic.

关于以上的问题已经有了无数的相关论调，其中有的是带着热烈拥抱的态度对问题表达赞成，有的则是以谴责的立场无条件反对到底。以下观点是基于拉比卢巴维奇（译注：18世纪后期Schneour Zalman of Lyady 创立的犹太教仪式派成员）就此问题在信件中的陈述。

The Rebbe writes that psychoanalysis has helped people, but since Freud and his colleagues saw religion as something of an illness in itself, we must be careful in choosing the doctor to go to. You may have heard of Dr. Viktor Frankl, who wrote Man’s Search for Meaning. The basis of Frankl’s theory was that the primary motivation of an individual is the search for meaning in life, and that the primary purpose of psychotherapy should be to help the individual find that meaning. The Rebbe supports Frankl’s views over Freud’s, and bemoans the fact that the majority of psychotherapists have not followed in this path.

拉比写道，精神分析对人确实存在实际的助益，但因为弗洛伊德及其同事视宗教本身即为一种疾病，所以我们必须慎重所选择的医生。我想你可能听说过由维克多·弗兰克尔博士所著的《追寻生命的意义》。弗兰克尔理论的基础是，一个人的原发性动机就是寻求生命的意义，而心理治疗的主要目的则应该是帮助个人发现此意义。相较于弗洛伊德的论述，拉比本人更倾向于弗兰克尔的观点，而大多数心理咨询师都已不在此论述之路上继续探索并发展的事实则让拉比感到相当遗憾。

In other letters, the Rebbe agrees that there are many similarities between the Freudian model of the human psyche and that described by Rabbi Schneur Zalman in his highly original yet traditional classic work, the Tanya. The first book of the Tanya provides spiritual guidance, often describing intimately the inner workings of the human soul. All of this is based firmly on the Talmud and other rabbinic writings-such as the works of Rabbi Moshe ben Maimon (Maimonides), Rabbi Yehuda Lowe of Prague (Maharal), Rabbi Yitzchak Luria(Ari), Rabbi Yeshayah Horowitz (Shaloh), and of course the oral teachings of the Baal Shem Tov and the Maggid of Mezeritch. Nevertheless, it stands out as the first literature to describe in detail the multiple facets and layers of the human personality and how they often conflict with one another, along with practical applications for overcoming depression, anxiety, feelings of inadequacy and more.

在其他的信件中拉比曾表述弗洛伊德（心理学）模型与人类精神确实存在极多的相似处，这个论点也曾被拉比史纽尔‧沙尔曼在其高度原创且传统经典作品Tanya中提及。Tanya的第一卷书通过频繁描述人类灵魂内部运作而提供了精神上的指导。所有的论述都是基于坚定的犹太法典和其他拉比的著作如迈蒙尼德（Maimonides）、拉比耶胡达·洛布拉格（马哈拉尔），拉比伊萨克·卢力（ARI）、拉比耶沙亚·霍洛维茨（shaloh）的作品，当然还有巴尔·谢姆·托夫的口传教诲等。然而，其作为第一篇文献详细描述了多个方面和层次的人之个性，以及这些个性彼此之间经常出现的冲突，同时也提供了克服抑郁、焦虑和情绪不足相关的更多实际应用。

Furthermore, ethical literature beforehand had taken a generally behavioral approach: Do this, don’t do that. Be like this, avoid being like that. If you don’t, you’ll be sorry. Rabbi Schneur Zalman’s approach, which became known as “Chabad,” is that our emotions and behavior are symptoms of what is happening with our mind. You can’t direct the heart directly, he wrote, and even behavior is not truly changed by offering reward and threatening punishment. Rather, all true change must be affected by working with the entire person, beginning with the inner mind.

此外，以前的伦理文献已经采取了一种普遍的行为方式：这样做，不要这样做；像这样，避免像那样，否则你会后悔的。拉比史纽尔‧沙尔曼的观点是我们的情绪和行为就是我们内心活动的表征，这样的方法被称为“哈巴德”。他写道：“你不能直接指导你心所想，甚至通过奖励或者威胁惩罚也不能真正意义上改变一个人的行为。” 更确切的说，所有的真实变化都必须是与整个人协同工作的，这样的改变从内心开始。

This was also Freud’s achievement, when he demonstrated that much illness can be traced to mental disorder. Freud also pioneered the concept of a multi-layered consciousness, with multiple forces pulling in different directions. The very words he used—ego (ich), superego and id—are strikingly similar to the G‑dly soul, animal soul and person (“”) discussed in Tanya. Many other similarities could be discussed.

这也是佛洛伊德的成就，因为其表明许多疾病都可以追溯到精神障碍。佛洛伊德还首创了多层次意识的概念，在不同方向的多重力量。他用了一些特定的词语——“自我”、“超我”和“本我”——这样的定义与Tanya中所讨论的“神性灵魂”、“动物灵魂”及“人性”十分相似；并且还有其他更多的相似点非常值得讨论。

Several authors have dealt with the Jewish roots of Freud’s ideas. Some even point to his fascination with the Kabbalah and his talks with Rabbi Shalom DovBer, the fifth rebbe of Chabad-Lubavitch. Others assert that most of what he theorized can easily be traced to common Jewish folk knowledge.

好几位作者已经查考了弗洛伊德思想的犹太根源，甚至有几位还指出了其思想中所展现的卡巴拉魅力以及其与哈巴德·卢巴维奇的第五位拉比沙洛姆·多弗贝之间的谈话。其他人则宣称弗洛伊德所创建的理论可以很容易地追溯到犹太民间认知。

However, where Freud sees the underlying force within man as his sexual drive, the Tanya sees it as his G‑dly soul. That’s a major difference with serious impact.

然而，弗洛伊德将所看到的人类潜在力量视为性欲，而Tanya中则将其视为“神性”，这是两者间所存在的影响深远的不同点。

Furthermore, while Freud could prescribe therapy only through the intervention of an objective practitioner, Rabbi Schneur Zalman set down a clear path for the common man to work through on his own. We are all in control of our minds, he writes, to think about whatever we wish to think about. And then he lays out a prescription to develop a mindset that brings out the most essential and divine qualities of the heart. Of course, the guidance and assistance of the tzaddik is vital to the process, but the principal work, Rabbi Schneur Zalman stressed, lies on the shoulders of the individual wishing to improve.

此外，就治疗方式而言，拉比史纽尔‧沙尔曼会为人们制定一个清晰的路径并通过其自身的努力来达成；而佛洛伊德所设立的治疗只有通过医生在客观上的干预才能达成。他这样写道：我们都在我们自己的思想控制下生活，思想我们所要思想的事情。随后，弗洛伊德给出了一条指示，即培养一种能展现出个人最本质及最神圣之品质的心态。当然，来源于“犹太义行”（tzaddik）的指导帮助对于这个过程是相当重要的，拉比史纽尔‧沙尔曼强调其最主要的工作更侧重于个人希冀改善提高的意愿。

Of course, Tanya was not meant as a remedy for psychosis. It was written for the common person who needs guidance in overcoming obstacles on his spiritual path. But the basics are all there, ready to be applied.

当然，Tanya不能被视为精神疾病治疗的方法。这本经典是为那些需要在自己的灵程道路上克服各样障碍的普罗大众所著写的，而最基础的原理则可以被应用于各种不同的情况。

作者简介：齐维·弗里曼（Tzvi Freeman）是 Chabad.org 的高级编辑，同时也是《在天如同在地Bringing Heaven Down to Earth 》中两卷章节的作者，这两卷的内容主要是基于拉比卢巴维奇所教导的默想集思；此外齐维也撰写了许多有关犹太神秘主义哲学与实践的文章。   本文译者：丁沛珺     

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