- 期刊
深層心理學中或可設想之「真我論」──試從宋元性理學主張之「無將迎無內外」，闡明人於起修後所可達致之內心無擾狀態，及其進階之詣境
"True Self" in Deep Psychology - A New Perspective to Analyze the Root of "Consciousness" and "Mind" through an Interpretation of Song Yuan Neo-Confucianism
摘要
深層心理學之建構，雖就功能而言，表現於心理治療，然自其初始，即建立於某種與人之「主體」相關之哲學設定。德國哲學家尼采，曾自詡為西方第一位心理學家，此說雖為德裔美國哲學家考夫曼所修正，後者認為文學家中展現出心理學向度，且具研究價值，並非始自尼采，然若將尼采之自負，表述為第一位深層心理學家，則彼確然可當之無愧。尼采之質疑於「永恆真理」之是否可及，主要在於人無法於精神經驗之波動中，建構真實、不可動搖之靜態的價值觀；無論其內容為何種類型。一切虛假之信仰，及衍生之執念，其實皆源出於人面對「命運之不可測」時之恐懼，與複雜之底層情緒之難於調和，因而企圖尋求穩定之倚靠；此一倚靠，包括構築「自我抑制」之禁忌。尼采對於其後作為新興學科之「精神分析學」之啟示在於：其論述中將人之生物性心理本能，人內在思想所受於社會之制約，與人自身意志力之企圖突破困境，清楚劃分，並說明彼此間之複雜關係。此項觀點啟示弗洛伊德「本我」、「自我」與「超我」三分之人格理論。唯尼采鮮明之「反基督」思惟，不僅否定「一神教」作為宗教形式之哲學義涵，亦將神學中關於「救贖」詮釋之精神向度，予以世俗化與平面化。此一激進之立場，不僅將宗教義之「靈脩」，乃至其它文明中基於價值信仰而有之「工夫實踐」，排除於其所選擇之「學理詮釋」範圍之外，連帶亦導引後來之弗洛伊德，於其所創建之精神分析學學說中，以替代之方式，重新詮釋人之精神建構。此一轉折，造成心理學家面對傳統「道德哲學」、「心靈哲學」議題時，事實上無法重新回復往昔哲學家所設定之思想高度。本文之寫作，試圖從宋、元性理學中所主張之「無將迎，無內外」一項，提出分析，企圖藉由彼說中所闡明之「意」與「心」之關係，說明「本我」、「自我」、「超我」三分之人格理論之外，尚存在論者所未曾觸及之心理層面。亦即：「人性」之可能，寓涵於人之基因結構中，其可變之機制，既具共通性，亦存在差異性。常態之共通性，可透過個人之精神努力，達致其最高層次之可能；亦有時足以克去氣質、習染之偏礙，使之回復均衡。或於一定條件下，令其可受約制。此種結構性之剖辨，雖源自哲學論述，其存在、發生之可能，於現今之科學並非不可理解。則依之而為推說，「超我」之成為「超我」，即可能於弗洛伊德所說解之形成機制外，另存在一種可依常態之共同人性而定義之「真我」（true self）；其展現，不僅可與「自我」合一，且亦可緩解、消減「本我」之衝動，達致整體人格之和諧安適，從而實現人性哲學中「價值實踐」之目標。
並列摘要
The construction of deep psychology, although in terms of function, is manifested in psychotherapy, but since its beginning, it was set in an enquiry concerning the philosophical idea of "subject". The German philosopher Nietzsche, once described himself as the true and first western psychologist. This statement of conceit was revised by the German-American philosopher Walter Arnold Kaufmann, the latter believes that there were also other writers who shared similar psychological orientation. But Nietzsche can surely be recognized as the first deep psychologist in history. Nietzsche questioned the accessibility of the "eternal truth" mainly in man's inability to construct real and changeless static values in the fluctuations of spiritual experience. All false beliefs and derivative obsession are derived from the fear which occurred when man has to confront his "unpredictable fate," and his complex underlying emotions. Thus people tend to seek stability in the realm of religion and philosophy. Nietzsche's inspiration for the subsequent "psychoanalysis" as an emerging discipline, lies in that it discusses human biological psychological instinct, human inner thoughts which are shaped by the society, as well as his own willpower attempting to break through the dilemma. This clear separation of factors underlying human consciousness inspired Sigmund Freud's theory of personality. But Nietzsche's distinctive "anti-Christ" position, not only denied the philosophical meaning of "Unitarian religion" as a religious form, but also secularized and flattened the spiritual interpretation of "redemption" in theology. This radical standpoint, expelled most issues of "moral philosophy" and "philosophy of the mind" from his chosen "theoretical interpretation" scope. Hence it guided the later Freud, in the creation of psychoanalysis, found a way of replacement, to reinterpret spiritual construction. This turning point has made psychologists unable to respond to the traditional moral issues in philosophy and religion. This article aims to analyze the root of "consciousness" and "mind" through a new interpretation of Song Yuan neo-Confucian thesis. That is, the possibility of "human nature" contained in the human gene structure, exists variable mechanism which can be developed to achieve its highest level through personal effort in spirituality. Although this structural analysis of the mind comes from the traditional philosophical discourse, its existence and occurrence are not incomprehensible in present day science. By extension, this "true self" defined by the human nature, not only can accomplish a overall personality, but also achieve the goal which can match the ideal principles set in the philosophy of value.