弗洛姆 《爱的艺术》 (12)
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II. The Theory of Love
第二章 爱的理论
3. The Objects of Love (4)
第三节 爱的对象 （4）
Love of God
对神的爱
1. It has been stated above that the basis for our need to love lies in the experience of separateness and the resulting need to overcome the anxiety of separateness by the experience of union. The religious form of love, that which is called the love of God, is, psychologically speaking, not different.
前文已经说明，我们需要爱，是因为我们感到与人隔离，需要通过经历融合克服由隔离产生的恐惧。从心理学角度看，宗教形式的爱，即所谓对神的爱，也是如此。
2. It springs from the need to overcome separateness and to achieve union. In fact, the love of God has as many different qualities and aspects as the love of man has—and to a large extent we find the same differences.
对神的爱，也是产生于需要克服隔离，需要融合。对人的爱有许多不同的性质和方面，对神的爱也是这样。在很大程度上，我们在二者那里看到的差别相同。
3. In all theistic religions, whether they are polytheistic or monotheistic, God stands for the highest value, the most desirable good. Hence, the specific meaning of God depends on what is the most desirable good for a person. The understanding of the concept of God must, therefore, start with an analysis of the character structure of the person who worships God.
在有神的宗教中，无论是多神教还是一神教，神都体现最高的价值，体现最值得追求的善。因而，神究竟意味着什么，取决于信神的人认为什么是最值得向往的善。要理解一个崇拜神的人心中的神是什么，我们需要从分析他的性格结构入手。
4. The development of the human race as far as we have any knowledge of it can be characterized as the emergence of man from nature, from mother, from the bonds of blood and soil. In the beginning of human history man, though thrown out of the original unity with nature, still clings to these primary bonds. He finds his security by going back; or holding on to these primary bonds. He still feels identified with the world of animals and trees, and tries to find unity by remaining one with the natural world.
根据我们掌握的知识，可以认为，人类的发展是一个脱离自然，脱离母亲，脱离血缘与地缘纽带的过程。人的历史刚开始的时候，人已经被抛离与自然的原始合一，但是，他仍然紧握着那些原初纽带。回到原初纽带，或者握紧它们，让人觉得安全。人仍然认同动植物的世界，试图通过与自然界成为一体而实现合一。
5. Many primitive religions bear witness to this stage of development. An animal is transformed into a totem; one wears animal masks in the most solemn religious acts, or in war; one worships an animal as God. At a later stage of development, when human skill has developed to the point of artisan and artistic skill, when man is not dependent any more exclusively on the gifts of nature—the fruit he finds and the animal he kills—man transforms the product of his own hand into a god.
很多原始宗教，是这个发展阶段的见证。动物被改造成图腾，人在最隆重的宗教活动或战争中戴上动物面具，把一种动物当成神敬拜。后来，人发展出手工制作和艺术创造的技巧，不再完全依赖自然的供给——这供给可能是他找到的果实，也可能是他猎杀的动物。
6. This is the stage of the worship of idols made of clay, silver or gold. Man projects his own powers and skills into the things he makes, and thus in an alienated fashion worships his prowess, his possessions. At a still later stage man gives his gods the form of human beings. It seems that this can happen only when he has become still more aware of himself, and when he has discovered man as the highest and most dignified “thing” in the world.
这时，人把他自己的作品变成神。在这个阶段，人们敬拜的是用陶土、白银或黄金制作的偶像。人把自己的力量和技巧投射到自己的作品中，从而以一种异化的方式敬拜自己的能力与财富。在更近的发展阶段，人把自己的形象赋予了神灵。这样做，显然是因为人对自己有了更强的意识，发现人是世界上最高级、最尊贵的“物”。
7. In this phase of anthropomorphic god worship we find a development in two dimensions. The one refers to the female or male nature of the gods, the other to the degree of maturity which man has achieved, and which determines the nature of his gods and the nature of his love of them.
在这个崇拜人形神灵的阶段，我们看到了两方面的发展。一方面，神灵的本质在发展，神灵一开始本质上为女性，后来变成本质上为男性；另一方面，人的成熟程度在发展，他的成熟度决定了他的神灵的本质，也决定了他对神的爱的本质。
8. Let us first speak of the development from mother-centered to father- centered religions. According to the great and decisive discoveries of Bachofen and Morgan in the middle of the nineteenth century, and in spite of the rejection their findings have found in most academic circles, there can be little doubt that there was a matriarchal phase of religion preceding the patriarchal one, at least in many cultures.
我们先讨论宗教从以母亲为中心发展到以父亲为中心。巴霍芬 （Bachofen） 和摩根 （Morgan） 在19世纪中叶有一项伟大的、具有决定意义的发现。虽然他们的发现在多数学术圈子遭到排斥，但是，根据他们的发现，有一点几乎无可置疑，那就是，在父权宗教之前，有一个母权宗教阶段，至少在很多文化中是如此。
9. In the matriarchal phase, the highest being is the mother. She is the goddess, she is also the authority in family and society. In order to understand the essence of matriarchal religion, we have only to remember what has been said about the essence of motherly love. Mother’s love is unconditional, it is all-protective, all-enveloping; because it is unconditional it can also not be controlled or acquired.
在母权阶段，最高者是母亲。母亲是神，也是家庭与社会的权威。要理解母权宗教的本质，只要回想我们前面关于母爱的本质的论述即可。母爱不设任何条件，保护一切，包容一切；因为母爱不设条件，所以它不受任何控制，无法赢得。
10. Its presence gives the loved person a sense of bliss; its absence produces a sense of lostness and utter despair. Since mother loves her children because they are her children, and not because they are “good,” obedient, or fulfill her wishes and commands, mother’s love is based on equality. All men are equal, because they all are children of a mother, because they all are children of Mother Earth.
有母爱是福分，没有母爱的人会感到被遗弃，甚至感到绝望。母亲爱自己的孩子，因为孩子是自己的，不是因为他们“好”，听话，也不是因为他们服从母亲命令，实现了母亲的意愿，因此，母爱是平等的。人人平等，因为他们都是母亲的孩子，都是地球母亲的孩子。
11. The next stage of human evolution, the only one of which we have thorough knowledge and do not need to rely on inferences and reconstruction, is the patriarchal phase. In this phase the mother is dethroned from her supreme position, and the father becomes the Supreme Being, in religion as well as in society.
人类发展的后一个发展阶段是父权时期，这是我们唯一确切知道的阶段，不需要依靠推理和重构。在这个阶段，母亲失去了最高地位，父亲成为最高者，不仅在宗教中是这样，在社会上也如此。
12. The nature of fatherly love is that he makes demands, establishes principles and laws, and that his love for the son depends on the obedience of the latter to these demands. He likes best the son who is most like him, who is most obedient and who is best fitted to become his successor, as the inheritor of his possessions. (The development of patriarchal society goes together with the development of private property.)
父爱的本质是，他提出要求，设定律令，他对儿子的爱取决于儿子是否遵命。哪个儿子最像他，最听话，最适合当他的继承者，接手他的财产，他就最喜欢哪个儿子。（父权社会的发展与私有财产的发展是携手并进的。）
13. As a consequence, patriarchal society is hierarchical; the equality of the brothers gives way to competition and mutual strife. Whether we think of the Indian, Egyptian or Greek cultures, or of the Jewish-Christian, or Islamic religions, we are in the middle of a patriarchal world, with its male gods, over whom one chief god reigns, or where all gods have been eliminated with the exception of the One, the God.
结果，父权社会是等级社会；兄弟之间的平等让位于互相竞争与争斗。不论是印度文化、埃及文化还是希腊文化，不论是犹太教、基督教还是伊斯兰教，我们在那里看到的都是父权世界，在这个世界中，要么是一位主神统治着诸多男性神灵，要么是只有上帝或真主，其余众神都被废除。
14. However, since the wish for mother’s love cannot be eradicated from the hearts of man, it is not surprising that the figure of the loving mother could never be fully driven out from the pantheon. In the Jewish religion, the mother aspects of God are reintroduced especially in the various currents of mysticism. In the Catholic religion, Mother is symbolized by the Church, and by the Virgin. Even in Protestantism, the figure of Mother has not been entirely eradicated, although she remains hidden.
但是，人心对母爱的渴求是无法排除的，所以，慈母形象从来不曾被彻底赶出神殿。在犹太教中，各式各样的神秘主义教派重新建立了神的母性。在天主教中，教会与童贞女玛利亚象征着母亲。即使在新教中，母亲的形象也没有被完全消除，尽管只是隐蔽地保留下来。
15. Luther established as his main principle that nothing that man does can procure God’s love. God’s love is Grace, the religious attitude is to have faith in this grace, and to make oneself small and helpless; no good works can influence God—or make God love us, as Catholic doctrines postulated.
路德的主要论点是，人不可能靠自己的行为赢得神的爱。神的爱是恩典，信仰就是相信这恩典，让自己变得幼小无助；善行不能影响神——或者说，不能让神爱我们，尽管天主教这样宣扬。
16. We can recognize here that the Catholic doctrine of good works is part of the patriarchal picture; I can procure father’s love by obedience and by fulfilling his demands. The Lutheran doctrine, on the other hand, in spite of its manifest patriarchal character carries within it a hidden matriarchal element.
这里，我们可以看到，天主教关于善行的教义是父权形象的一个组成部分；我可以通过服从父亲，满足他的要求，赢得他的爱。另一方面，尽管路德的教义表面上是父权主义的，却隐藏了一个母权要素。
17. Mother’s love cannot be acquired; it is there, or it is not there; all I can do is to have faith (as the Psalmist says, “Thou hadst let me have faith into my mother’s breasts.” (Psalm 22:9) and to transform myself into the helpless, powerless child.
母爱无法赢得，要么有，要么没有；我唯一能做的就是信（如诗篇说的：“我在母怀里，你就使我有倚靠的心”（《诗篇》22章9节），就是变成一个无助、无力的孩子。
18. But it is the peculiarity of Luther’s faith that the figure of the mother has been eliminated from the manifest picture, and replaced by that of the father; instead of the certainty of being loved by mother, intense doubt, hoping against hope for unconditional love by father, has become the paramount feature.
然而，路德教义的独特之处在于，表面上看，母亲的形象被排斥，取而代之的是父亲形象；路德教义的突出特点是，一种强烈的怀疑——在无可指望的情形下指望获得父亲无条件的爱——取代了确定无疑的母爱。
19. I had to discuss this difference between the matriarchal and the patriarchal elements in religion in order to show that the character of the love of God depends on the respective weight of the matriarchal and the patriarchal aspects of religion. The patriarchal aspect makes me love God like a father; I assume he is just and strict, that he punishes and rewards; and eventually that he will elect me as his favorite son; as God elected Abraham —Israel, as Isaac elected Jacob, as God elects his favorite nation.
我需要先分析宗教中母权成分与父权成分的这个区别，才能证明宗教中母权方面与父权方面的比重决定了对神的爱的性质。父权方面让我像爱父亲一样爱神；我相信他公义严厉，赏罚分明，最终会拣选我为他的爱子，正如神拣选了亚伯拉罕和以色列人，正如以撒拣选了雅各，正如神拣选了他钟爱的民族。
20. In the matriarchal aspect of religion, I love God as an all-embracing mother. I have faith in her love, that no matter whether I am poor and powerless, no matter whether I have sinned, she will love me, she will not prefer any other of her children to me; whatever happens to me, she will rescue me, will save me, will forgive me.
宗教的母权方面让我像爱包容一切的母亲那样爱神。我坚信母亲的爱，相信无论我是否贫穷无助，是否犯了罪，她都爱我，她不会偏爱其他孩子；无论我出了什么事，她都会拯救我，帮助我，原谅我。
21. Needless to say, my love for God and God’s love for me cannot be separated. If God is a father, he loves me like a son and I love him like a father. If God is mother, her and my love are determined by this fact.
毋庸赘言，我对神的爱和神对我的爱彼此不能分割。如果神是父亲，他爱我如子，我爱他如父。如果神是母亲，那么这个事实就决定了她对我的爱，也决定了我对她的爱。
22. This difference between the motherly and the fatherly aspects of the love of God is, however, only one factor in determining the nature of this love; the other factor is the degree of maturity reached by the individual, hence in his concept of God and in his love for God.
不过，对神的爱的母亲方面与父亲方面之间的这个区别，只是决定爱的本质的一个因素。另一个因素是个人的成熟程度，个人的成熟程度决定了他对神的理解的成熟程度，也决定了他对神的爱的成熟程度。
23. Since the evolution of the human race shifted from a mother-centered to a father-centered structure of society, as well as of religion, we can trace the development of a maturing love mainly in the development of patriarchal religion.
人类的历史进展，从以母亲为中心的社会结构演变到以父亲为中心的社会结构，从以母亲为中心的宗教演变到以父亲为中心的宗教，所以，我们为了追溯爱的成熟过程，可以主要靠考察父权宗教的发展。
24. In the beginning of this development we find a despotic, jealous God, who considers man, whom he created, as his property, and is entitled to do with him whatever he pleases. This is the phase of religion in which God drives man out of paradise, lest he eat from the tree of knowledge and thus could become God himself; this is the phase in which God decides to destroy the human race by the flood, because none of them pleases him, with the exception of the favorite son, Noah; this is the phase in which God demands from Abraham that he kill his only, his beloved son, Isaac, to prove his love for God by the act of ultimate obedience.
一开始，我们看到的是个暴戾嫉妒的神，把他创造的人视为财产，对人为所欲为。在宗教的这个阶段，神把人赶出伊甸园，为的是不让人吃智慧树的果实并从而可能变得与他一样。在这个阶段，神决定用大洪水毁灭人类，因为无人得他欢心，唯有他钟爱的儿子诺亚例外。在这个阶段，神要求亚伯拉罕杀死唯一的爱子以撒，从而用极端的顺服行动证明他爱神。
25. But simultaneously a new phase begins; God makes a covenant with Noah, in which he promises never to destroy the human race again, a covenant by which he is bound himself. Not only is he bound by his promises, he is also bound by his own principle, that of justice, and on this basis God must yield to Abraham’s demand to spare Sodom if there are at least ten just men.
但是，与此同时，一个新阶段开始了。神与诺亚缔约，承诺再也不用洪水毁灭人类，这是个对神自己有约束力的约定。神不仅受自己的承诺约束，也受他自己的正义原则约束。正是基于正义原则，神必须答应亚伯拉罕的要求，只要能在所多玛城找到不少于十个义人，就饶恕该城。
26. But the development goes further than transforming God from the figure of a despotic tribal chief into a loving father, into a father who himself is bound by the principles which he has postulated; it goes in the direction of transforming God from the figure of a father into a symbol of his principles, those of justice, truth and love. God is truth, God is justice.
宗教持续发展，神的形象随之持续发展。神从部落首领变成了慈父，作为父亲，神服从自己树立的原则。不仅如此，神进一步从父亲形象演化成他的原则的象征，演化成正义、真理与爱这些原则的象征。神就是真理，神就是正义。
27. In this development God ceases to be a person, a man, a father; he becomes the symbol of the principle of unity behind the manifoldness of phenomena, of the vision of the flower which will grow from the spiritual seed within man. God cannot have a name. A name always denotes a thing, or a person, something finite. How can God have a name, if he is not a person, not a thing?
在这个演进过程中，神不再是人格、男人、父亲，他变成了符号，象征着繁多现象背后的统一原则，象征着人心中精神的种子长成的花朵。神不能有名字。名要么指人，要么指物，指某个确定之物。神既非人亦非物，怎么可能有名字呢？
28. The most striking incident of this change lies in the Biblical story of God’s revelation to Moses. When Moses tells him that the Hebrews will not believe that God has sent him, unless he can tell them God’s name (how could idol worshipers comprehend a nameless God, since the very essence of an idol is to have a name?), God makes a concession. He tells Moses that his name is “I am becoming that which I am becoming.” “I-am-becoming is my name.”
神的这个演变，在一个圣经故事中表现得最清楚。在这个故事中，神向摩西展示了自己。摩西说，如果他说不出神的名字，希伯来人不会相信是神派遣了他。（拜偶像的人无法理解无名的神，因为偶像的本质就是有名字。）神让了步，告诉摩西，他的名字是“我在成为我正在成为的”“我的名字是我在成为”（通行的中译文是“我是自有永有的”（《出埃及记》3章14节—— 译者注）。
29. The “I-am-becoming” means that God is not finite, not a person, not a “being.” The most adequate translation of the sentence would be: tell them that “my name is nameless.” The prohibition to make any image of God, to pronounce his name in vain, eventually to pronounce his name at all, aims at the same goal, that of freeing man from the idea that God is a father, that he is a person.
“我在成为”，意思是上帝不是有限的，既非人，亦非“存在”。神关于他名字的答案，最恰当的翻译是“我的名字是无名”。禁止以任何方式制作神的画像，禁止亵渎神的名，直至完全禁止说神的名字，目的就是让人摆脱以神为父、以神为人的观念。
30. In the subsequent theological development, the idea is carried further in the principle that one must not even give God any positive attribute. To say of God that he is wise, strong, good implies again that he is a person; the most I can do is to say what God is not, to state negative attributes, to postulate that he is not limited, not unkind, not unjust. The more I know what God is not, the more knowledge I have of God.
在后来的神学发展中，这个思想得到进一步发展，直至认为人不能赋予神任何肯定的属性。说神智慧、强大、善良，那意味着神是人。关于神，人只能说他不是什么，他不是有限的，不是没有慈悲，不是不正义。我越知道神不是什么，我越对神的知识越多。
31. Following the maturing idea of monotheism in its further consequences can lead only to one conclusion: not to mention God’s name at all, not to speak about God. Then God becomes what he potentially is in monotheistic theology, the nameless One, an inexpressible stammer, referring to the unity underlying the phenomenal universe, the ground of all existence; God becomes truth, love, justice. God is I, inasmuch as I am human.
沿着一神论这个不断成熟的观念继续走下去，只能得出这样的结论，那就是根本不要提神的名字，根本不要讨论神。这时，神就真的变成了他在一神论神学中可能变成的样子，成了一个无名的太一，成了不可表达的张口结舌，这张口结舌指的是作为现象世界之基础的统一，是一切存在的根据；神变成了真理、爱和正义。我在多大程度上是人，神就在多大程度上是我。
32. Quite evidently this evolution from the anthropomorphic to the pure monotheistic principle makes all the difference to the nature of the love of God. The God of Abraham can be loved, or feared, as a father, sometimes his forgiveness, sometimes his anger being the dominant aspect.
显而易见，神从具有人的形象的原则演变成纯粹一神论的原则，使得人对神的爱具有了截然不同的性质。对亚伯拉罕的神，人可以像对父亲一样，爱他或怕他，这个神的主导方面，时而是宽恕，时而是震怒。
33. Inasmuch as God is the father, I am the child. I have not emerged fully from the autistic wish for omniscience and omnipotence. I have not yet acquired the objectivity to realize my limitations as a human being, my ignorance, my helplessness. I still claim, like a child, that there must be a father who rescues me, who watches me, who punishes me, a father who likes me when I am obedient, who is flattered by my praise and angry because of my disobedience.
如果神仍是父，我仍是子，那么，我就还没有完全摆脱对全知全能的自闭型祈望。我还没有获得客观性，看不到我作为人的局限性，不明白我的无知，不了解我的无助。我就像个孩子一样，断定一定有个父亲会拯救我，关照我，惩戒我，如果我顺服，父亲就喜欢我，如果我赞美他，父亲会高兴，如果我不听话，父亲会震怒。
34. Quite obviously, the majority of people have, in their personal development, not overcome this infantile stage, and hence the belief in God to most people is the belief in a helping father—a childish illusion. In spite of the fact that this concept of religion has been overcome by some of the great teachers of the human race, and by a minority of men, it is still the dominant form of religion.
显然，大多数人的人格发展尚未跨越这个幼稚阶段，对他们来说，信神就意味着信一个愿意帮助他们的父亲——这是个幼稚的幻想。人类的几个伟大导师和少数人克服了这种宗教观念，但它仍然是占据统治地位的宗教形式。
35. Inasmuch as this is so, the criticism of the idea of God, as it was expressed by Freud, is quite correct. The error, however, was in the fact that he ignored the other aspect of monotheistic religion, and its true kernel, the logic of which leads exactly to the negation of this concept of God.
就此而言，弗洛伊德对于神的观念的批判是完全正确的。不过，他的错误是忽视了一神教的另一个方面，即忽视了一神教自身的内核，而这内核最终会导致否定神的观念。
36. The truly religious person, if he follows the essence of the monotheistic idea, does not pray for anything, does not expect anything from God; he does not love God as a child loves his father or his mother; he has acquired the humility of sensing his limitations, to the degree of knowing that he knows nothing about God. God becomes to him a symbol in which man, at an earlier stage of his evolution, has expressed the totality of that which man is striving for, the realm of the spiritual world, of love, truth and justice.
如果一个真正有宗教信仰的人遵循一神教观念的本质，那么他就不会祈祷获得任何东西，不会对神抱任何指望；他不是像孩子爱父亲或爱母亲那样爱神；他获得了谦卑，深刻感到了自己的局限，知道他根本不可能认识神。对他来说，神变成了一个符号，这符号表达的是人类进化初期全部奋斗目标：精神世界，爱、真理和正义的境界。
37. He has faith in the principles which “God” represents; he thinks truth, lives love and justice, and considers all of his life only valuable inasmuch as it gives him the chance to arrive at an ever fuller unfolding of his human powers—as the only reality that matters, as the only object of “ultimate concern”; and, eventually, he does not speak about God—nor even mention his name. To love God, if he were going to use this word, would mean, then, to long for the attainment of the full capacity to love, for the realization of that which “God” stands for in oneself.
他相信“神”代表的各个原则；他思考真理，身体力行爱与正义；他认为，他的生命的全部价值就在于它为他提供了一个机会，让他不断丰富发展他作为人的各种能力——这是他生命中唯一重要的现实，是他“终极关心”的对象；最后，他不再谈论神——甚至不提神的名字。如果他仍然使用爱这个字，对他来说，爱神就是渴望获得十足的爱的能力，渴望在自己身上实现“神”所象征的一切。
38. From this point of view, the logical consequence of monotheistic thought is the negation of all “theology,” of all “knowledge about God.” Yet, there remains a difference between such a radical non-theological view and a non-theistic system, as we find it, for instance, in early Buddhism or in Taoism.
从这个角度看，一神论思想的逻辑结论就是否定一切“神学”，否定一切“关于神的知识”。不过，这种激进的非神学思想体系，毕竟不同于无神的思想体系，后者见于早期佛教，也见于道教。
To be continued…
未完待续…
