Chapter 20 ●Chapter VIII Conclusion

● Section 1 The nature of the dynamics of sexual impulse The two basic impulses of human beings and animals in general are food and sex, or food and sex, or food and sex, or hunger and love.They are the two major sources of vitality and the source of the primordial element. In the animal kingdom below human beings, and even in the biological world, the establishment of all life mechanisms must be traced back to them, and in humans, everything The most complex system of cultural relics or the formation of the superstructure of society, if we pursue the original, we have to attribute to them. Among the two impulses, in terms of the degree to which they are inseparable from the individual, diet or nutrition is of course of great importance, but the sexual impulse is extremely intricate to life in terms of normality, and it can tend to be fragmented in terms of abnormality. Destroyed, can not be questioned.Therefore, the attention it arouses is often above diet.Diet is more inseparable, while sexual desire is more intermittent.Hunger urges vary in degree, but are never as intense as sexual desire.Eating is something that one person can do alone, but the gratification of sexual desire depends on the response and cooperation of the other.These are not the reasons why it can arouse a lot of attention.

However, the urge to eat and drink, although its significance is often overlooked by people, has never been a driving force of life in general, and its power is not inferior to sexual desire, so it cannot be narrowly limited within the scope of the economy. . 'It, like sexual drive, can also be transformed into a psychological force.It is manifested in behaviors other than eating and drinking, and can even be sublimated, and its performance in behavior can obtain spiritual methods.Human life must have its relatively lofty ideals, and we always have a certain hope for such ideals. When we wish, we usually use adjectives such as hunger and thirst. Richards (Audrey Richards) recently used the African The Southern Bantus (Southern Bantus) were the main subjects. Some pioneering research has been done on this topic of appetite sublimation, and considerable results have been obtained.But this is outside our subject, and we leave it alone.The key point is that we must admit that food and sex have the same primary status in psychology, otherwise our concept of life will be one-sided and deformed.

In the daily situation of social life, the so-called social life and daily state, of course, refers to our civilized human beings, and the exertion of sexual impulse power mostly follows three roads.The first one is that we can avoid all public performances in sexual behavior, and let the impulsive power dissipate anytime and anywhere. As for the way of consumption, there are normal and abnormal ways, so we don’t ask.The second is that we only need to have short-term or occasional sexual relationships to feel that we can handle it and even feel satisfied. The most common form of such sexual relationships is prostitution.The third way is to join married life.That is to join a relatively long-term sexual relationship.When I joined, I thought that if the situation allowed, I hoped that this relationship could last forever, even until death.At the same time, the establishment of this relationship, and the common purpose it contains, are also limited to the satisfaction of sexual desire.Among the three avenues, it goes without saying that the third is the most fascinating and can expand and enrich the experience of life. As for whether to have children, it is still the second question.Such a view of emphasizing marriage is universal in civilized societies at all times and in all over the world. No matter what religion a person belongs to, or which school of moral principles he embraces, he is not even bound by any religion or Taoism school.

Marriage is indeed the best way, but it is also a way that must overcome thorns and thorns.We have seen before that the entire process of sexual activity, including the journey of marriage, is full of ups and downs, and crises can occur anytime and anywhere. This is true for people with neuropathy, but it is also true for people with sound minds and bodies.Of course there is more than one reason for this.It is a point that the development of the sexual drive is completed later than that of the other drives, that is, in persons whose development begins particularly early, its completion must be after the other drives; this is the point.The reason why sexual desire is a kind of impulse is periodical or seasonal, and when the impulse comes, it has its own strong impact force.This is another point.Religion, morality, law, and custom are the least relaxed about sexual impulses. Together, they arrange many fences around the sexual field to prevent it from getting ahead of others; this is the third and very important point.

Therefore, for the whole process of sexual impulse, what we need most is a view and arrangement of hygiene and precautions. We must deal with it wisely, and we must be vigilant at all times. And disputes, often non-medical can completely resolve.We have to regard the sexual impulse as a force, like the power of fermentation. This is not only a metaphor, but also a fact. Since the development of physiology, the views of scholars in this field have gradually recognized that sexual impulse is a kind of force. Fermentation in the body is produced by more than one kind of powerful yeast, and its manifestations can be infinitely varied, healthy, diseased, and normal.There are also abnormalities, sometimes to such an extent that we can hardly see any relationship between them and sexual desire, but no matter what the method is, one thing is the same, that is, although we can control it within a certain limit and guide it. , but it must not be completely suppressed or obliterated.Such a concept of sexual drive, which regards it as a dynamic force rather than a static thing, is relatively new, but in fact, predecessors have already vaguely seen it. Psychopathologist Anstey half a century ago This idea has been used to explain more than one type of mental illness, most of which have come to be called neurasthenia.Hinden played with it, too, especially in some moral ways.Later, it was also included in the concept of automatism. If the sexual impulse is not an inner vitality, the various phenomena of automatism cannot be explained.When it came to Freud, needless to say, this concept met a master, and Freud played it to the fullest.

The author just said that the sexual drive is "a kind of power produced by the fermentation of some strong yeasts". This statement is still vague.If we want to give it a more accurate definition, we might as well say in another tone: "Sexual personality is built on a triangle with three sides closely connected, these three sides are the brain, the endocrine system and the autonomic nervous system. Institutions. The autonomic nervous system is more in the background and less exposed, but its importance seems to be no less than the other two. Let me explain here, this organization includes the digestive system, circulatory system, respiratory system, urinary system, many The secretory glands of these systems and the central nervous nucleus attached to these systems. This mechanism regulates and regulates, so to speak, all the basic functions of life. Among psychologists, Kempf has always believed that the autonomous factors in behavior are extremely important. Meaningful, not to be taken lightly, because there is a cause in our behavior, so in the living environment, we will have what he calls two tendencies of impelling actions, which make us choose or reject, or tend to or Avoidance can be called respectively the acquisitive compulsion and the avertive compulsion. Most of these two compulsions are responsible for this autonomous nervous mechanism. Our ancestors in the animal kingdom were very early There is this mechanism. Therefore, when you encounter danger, you will know the pain. Therefore, if you want to relieve the pain, you will know what to give up, know what to dodge, and if you succeed in giving up and dodging, the pain can be relieved, and life can be maintained and extended through this. Therefore, these actions The inclinations of the human body, and the mechanism which presided over such actions, were preserved and passed on to the higher animals, and finally to us. This insight can help us to connect the cause and effect of the two aspects of the body and mind, so that we can understand why a In the final analysis, the individual is a unit in activities, an inseparable matrix.

It also serves to teach us about what is called "will," what is called "passion," or "lust" in general, what psychoanalysts call libido, or what philosophers call sexual drive. The "will" that I like to quote—that is, the "will" mentioned by Schopenhauer can have a more precise concept from now on. The British writer Carlyle (Carlyle) also said very early: "We Among the gods that I have heard, the only one who is the most famous and the one whose earliest traces can be traced by the German writer Grimm is the God called Will (God Wunsch or God Will)."

From 1912 onwards, Freud used his vivid and flexible pen to discuss in detail the various conditions and circumstances that could cause neuropathy due to difficulties in sexual life.And the result of his discussion is more meaningful than others.Because, although he is a founding father of psychoanalytic psychology, his knowledge is more extensive, his discussion is more careful, and he is often in a detached position, and he does not fall into the stereotype of general psychoanalysis, and he is not dominated by the disputes of this school. .Freund also made some classification attempts in this regard, but he himself admitted that this classification is unsatisfactory because it does not necessarily meet the standpoint of medical diagnosis.The so-called incompatibility refers to the fact that the conditions or situations in which the pathology occurs are not necessarily completely consistent in the same kind of cases, or the conditions or situations in a certain pathological case often change from time to place, even at the same time. Within, there are several different conditions or situations.But in any case, this classification is useful, at least it allows us to know what these conditions or situations are.There are four items in this category. (1) The first sexual situation that is enough to cause neuropathy is the simplest and obvious, and it is also inevitable that most people will experience some, that is, the restraint or rejection of sexual desire, or enough to cause restraint and rejection situation of behavior.A client only needs to have an actual object outside his body so that he can satisfy his sexual needs. This person is already very healthy and can show no symptoms of illness.But if the situation changes, the object is lost, and at the same time there is nothing adequate to compensate, neuropathy may occur.However, even under such circumstances, while having to restrain sexual desire while maintaining a relatively healthy body, there are actually two possible paths: one is to transfer the power of mental tension to actual work or career activities. Going up, over time, maybe in the opportunity of work, I finally found a practical object that can satisfy my sexual desire.The second way is that if the object has not been found, the person concerned may sublimate the restrained sexual desire into another force, and apply it to spiritual things that have nothing to do with sexual desire.However, in this process of transformation, there may be another tendency, which is what Jung called the introversion, that is, the suppressed sexual impulse is not really sublimated, and its power dissipates from the actual The various routes of thought turn into the various routes of imagination, so the psychological activities of the parties are mostly in the realm of dreams (dream-wishes). (2) In the example of the second item, the sickness of the client is relatively internal rather than external. The occurrence of his sickness is not at all due to any changes in the external environment that deprived him of the opportunity to satisfy his sexual desire, forced him to He embarked on the road of abstinence, but because of his own powerlessness.There are external opportunities and objects, as well as the desire and effort of the person to seek such opportunities and objects. Unfortunately, he has many internal difficulties, which prevent him from properly adapting to the external environment. He has the heart to adapt, but he has no ability to adapt, or the strength is not enough, so although he knows what is a normal way to satisfy sexual desire, even though he has put in a lot of effort, but his own conditions are not enough to match, so that the heart The result of working clumsily, finally became sick. (3)

The third item includes various morbidities that occur due to developmental arrest or inhibition of development.This item is actually an extension of the second item, the difference is that the examples are more extreme.So in theory there is no need for another item.As far as general physical and mental development is concerned, the person involved in this item may have passed adolescence and entered adulthood, but his sexual and psychological development has not been synchronized, so that what he thinks can satisfy his sexual desire has never been available. Out of the childish stage; the parties are not unaware of this disconnection phenomenon, and they are trying their best to overcome this childish impulse and avoid childish satisfaction, but in fact it is impossible or rarely effective. Conflict occurs, and over time it becomes a sickness. (4) In the fourth item, we found that all the cases were healthy at first, and became sick later on, and the reason for the occurrence has nothing to do with the external environment, at least there is no direct relationship.In the whole process of a person's life, he always has to go through several hurdles.Each threshold must involve some physiological changes, such as the germination of spring, or the cessation of menstruation.Part of the change is an increase or decrease in the weight of libido.Regardless of the increase or decrease, it is bound to temporarily affect or even destroy the original physiological balance and harmony, that is, it is bound to affect health.And give any kind of rim enough to cause neuropathy a good chance.At this time, or the desire power increases but the environment does not allow it to be satisfied, such as when the spring is sprouting, or the sexual interest has not changed greatly, but the ability to satisfy sexual desire has been greatly reduced, such as during menopause , or external causes and internal conditions do not match, or interest and ability do not echo, it becomes the cause of illness.It is true that the weight of sexual desire is not easy to measure, but as far as the individual is concerned, it can increase or decrease, and this relative increase or decrease is enough to cause difficulties and make the parties struggling.

Although Freund's classification has no evidence of objective medical diagnosis and only has the value of abstract analysis, it is enough to sum up all neuropathy, and naturally it has its convenience.We want to treat various neurological and mental illnesses caused by sexual desire, or further want to prevent the occurrence of various illnesses from the aspect of hygiene. This classification can also give some more accurate ways. more useful. No matter how healthy a person's physique is, he will inevitably experience some difficulties or pathologies in sexual life during his life.In the course of life, he has to deal with inner physiological changes on the one hand, and adapt to changes in the external environment on the other hand.And between the two changes inside and outside, we have to find a harmonious and harmonious relationship.Once there is negligence, one or more of the above-mentioned four pathological conditions will take advantage of the opportunity to steal it, and such negligence cannot be completely avoided, and the pathological conditions cannot absolutely never occur.This difficulty or morbidity is inevitably aggravated if a person is genetically more predisposed to insanity.Sexual impulse is a force, and to some extent it can be said to be an unlimited force. It seems that it is not easy for an ordinary person, or even an extraordinary person, to constantly struggle to control this force. In addition, both the person controlling and the force being controlled are constantly changing, and the environment in which both parties live is also constantly changing there. Of course, the occurrence and inevitability of crises are even more expected; this is still normal As far as the sexual impulse is concerned, or as far as the example of the person concerned is striving for its normal development, if you encounter an example that is not normal at all, you can imagine the number of future pitfalls.

As mentioned earlier, if a person's sexual drive is not normal at all, the problem is naturally more complicated.The so-called abnormal, firstly refers to the amount of large or small; secondly refers to the way out of the desire force is abnormal, even unexpected; thirdly refers to the definite abnormal way of sexual impulse, and this way sometimes has some innate basis .The method is a relatively specific thing, and perhaps it is not appropriate to use the word innate, but if the tendency of inheritance teaches it to adopt this method at last, we might as well say that this method is endowed by nature, rather than the day after tomorrow. In general, it should be understood that although there is no precise definition of the term "sex" or what Freud called "desire" at the beginning of this book, we can know so far that the more we study and analyze, the The meaning of the noun becomes deeper and wider.After decades of painstaking research, Freund's understanding of the meaning of the word "sex" or "desire" has become wider and wider, and some psychoanalysts who were originally disciples of Freund's were more empathetic. It is all-encompassing, even to an extreme, where the sexual impulse in the original narrow sense is underestimated.The same goes for FL Wells.After expanding the content of the word desire, he advocated using the word "hedonic" instead of the word "erotic" and "auto-erotic" instead of "auto-erotic". auto-hedonic).Cyri I Burt has reminded us that this tendency to enlarge the idea of ​​sex or desire corresponds to the general tendency of modern psychology.Modern psychology seems to have a new view of the various inherent behavioral tendencies inherited from our animal ancestors, that is, they all start from one source and are produced by the same life impulse. Tributaries are just many small stocks of power specially differentiated from one original big power.In his latest book, Metogue also makes his previous classification of instincts more active. It can even be said that his concept of instincts has a new trend of fragmentation, and he believes that various instincts It's just part of the great purpose of creation. "This great purpose is the cause of life in all living things. Its future, its purpose, which we can only vaguely see at present, or give it a name, is to continue to prolong life and increase Just more lives." We can also notice Jung's point of view in this regard.Rong once also expanded the meaning of the word desire to a great extent, which is much larger than the sexual desire understood by Freud at first, so he has attracted a lot of criticism from his peers.However, if we think about it carefully, after his expansion, the so-called libido actually returns to the original ancient concept of "passion or desire in general". the opinion of.In this way, it becomes equivalent to Schopenhauer's "will" (will) and Bergson's "life driving force" (elan vital).And Burt's definition of the word desire can be greatly expanded because of this, thinking that it is a general force of will emanating from all instincts. We have rarely used the word instinct in the preceding paragraphs.When we speak of the sexual instinct, we always speak of the sexual drive, but if the word instinct is to be used, we think it is better to think of it as something more primitive and fundamental than emotion.However, it is inappropriate to revise some people's views, thinking that emotion is a central component of instinct, or that part of the content of instinct is emotion, because that is inappropriate.Whenever we talk about instinct, we think of some systems of will rather than emotional systems, because the latter is more realistic.Garnett (6arnett) had such a view, we very much agree.The impulse associated with energy is a fundamental act of will. Freud's theory believes that the scope of the mind is very wide, the upper layer belongs to the conscious part, and the lower layer still has a part that is beyond the reach of ordinary perception. Freud called it the subconscious or subconscious (unconscious). Its influence is so great that Freud also thought it was absent under consciousness.And according to Freund (1918), the instinctive element of life is really the core of this subconscious part.The subconscious, including the core of the instinct, is a primitive psychological activity range, which is equivalent to the intelligence of animals other than humans, but in humans, a layer of rational consciousness is added.Therefore, Freund said: the function of inhibition makes us return to this instinctive stage, so the higher our culture is, the richer our creation is, and the greater our price, that is, the need for inhibition, and the greater the chance of neuropathy. more. Speaking of this, we have returned to the principle of relaxation or retraction discussed before.Free expression is letting go, self-denial and self-control is closing.In a civilized society, this is not impossible, and animal life depends on it.Our view at this level is different from that of ordinary psychoanalysts and psychopathologists.The author has said before that those who practice psychopathology, on the basis of their own special experience, usually see only the danger of inhibition, which is sufficient to cause disease, especially neuropathy, and not as a natural tendency of physics, nor as a natural tendency. It is obviously biased not to see it as one of the two principles of life. The author thinks that as long as it is within the normal range, that is, as long as it is not excessive, and the person involved is a healthy person, the relaxation and retraction and the restraint of expression, the two complement each other, and the result of changing things is harmless and healthy. Yes, even necessary for life.We must be clear about this.If it is said that subconscious activities and conscious activities must be incompatible or disharmonious, or even if not necessarily, there are many chances of incompatibility, that is really distorting the facts.It is a great misfortune for someone whose subconscious is constantly at odds with his conscious.But we need to look a little harder to see that, for the vast majority of us, this is far from the truth.We need only refer to our night dreams, for dreams are the ones that most lovingly reveal to us the workings of the subconscious.The author dares to conclude that in the dreams experienced by most normal people, there is always a part of the repetition of the daytime experience, and the facts and emotions of the daytime conscious world are laid out again, and sometimes they are laid out more beautifully and tenderly.Yes, sometimes dreams are a revelation of potential disharmony, but at the same time we should also admit that the harmony of the two levels of consciousness can also be verified from dreams, but it is a pity that ordinary people are particularly prone to notice disharmony. things, but turn a blind eye to harmonious things.When it comes to dreams, we usually only notice some superficial scenes of it, and think it is enough, but it is easy to ignore the content and meaning contained in it, otherwise this kind of mistake and one-sided view will not happen. . ● Section 2 To sublimate the balance between expression and restraint in a healthy person, no matter how well it is generally maintained, there will always be some difficulties, and for an unhealthy person, this difficulty will inevitably become an irresolvable crisis . A common and often suggested remedy is sublimation.But those who propose it usually do it too easily, too casually, and without too much effort.This is, of course, due to a very common misconception that the pressure of sexual desire can be easily ignored or lingered.For some few people, this may be ok.But as far as most people are concerned, we have long seen that even with the will and perseverance that have been tempered to steel, it is impossible.Neither the wear and tear of labor work nor the diversion of mental interest works.Most of the principals of middle schools are convinced that group sports are of great use, and seem to be like a slow-rope wild horse, preventing the active sexual desire.In fact, it is not the case, unless the exercise is increased to an excessive level, so that the students will be exhausted, and they will no longer have the remaining energy to "think wildly", but this is very harmful.It's been said that in school, the most famous athletes are also the most slovenly.This is not, and that is not, so what can we do? Before answering this question, we must first understand what we are going to do.If, like Garnett, we believe that sexual desire is an instinct and sexual desire is an appetite or a hobby, it is really clear , As far as instinct is concerned, the stimulation of instinct must rely on external factors. Only when there is an external factor that can satisfy sexual desire can the inner instinct be aroused. Only in this way, if this external factor can be avoided, the problem is not very simple?But as far as appetite or hobbies are concerned, it is different. The formation of appetite is due to internal factors, not external factors.It is like eating and drinking. When a person reaches a certain time, he will naturally be hungry, regardless of whether there is anything to eat outside. Therefore, although the outer edge of sexual desire can be dodged, the appetite of sexual desire will always arise.Again, as Jones puts it, what we are concerned with here is not sexual desire in the narrow sense, but "the many individual biological components of the sexual instinct, that is, the many different childish tendencies. These components or tendencies later become The basis of sexual desire and the origin of many non-sexual interests...the reason why it can be so is probably due to the special transfer of sexual power from one original field of interest to another." Jones said Although it has reference value, at the same time, we must also remember: the need for sublimation mostly does not occur in a person's childhood.The Japanese Matsumoto's research pointed out that the interstitial cells in the testis enter a dormant state shortly after a person is born, and do not resume activity until after the spring germination period. Having a strong sexual interest is a must.We should add that all the sources of the sexual drive have not yet been clearly known to us, and the secretion of interstitial cells is only one source.At the same time, a woman's sexual interest is often latent at first, or scattered and without a clue, and sometimes it is not until the age of thirty that it is concentrated and sharpened.Having said that, sooner or later the problem of sublimation is bound to arise, and it is all the more pressing for those who are secure in hereditary good conduct. The Greek philosopher Plato said: Love is a tree that grows upward.We don't know how to explain this sentence. If we say that the reason why love is a tree is that although the roots are planted on the ground and grow in the world, the flowers that bloom are as beautiful as the flowers in "heaven". An example can be said to be a very real and verifiable truth.Poets have always known this truth, and have continually cited it as the subject of their poems.The heroine in Dante's poem, Beatrice, is actually just a woman in Florence, but in Dante's hands, she became his guide to heaven after imaginative rendering.This is a representative example of how the very ordinary attraction of a sexual object can be transformed into a powerful stimulation of mental activity. The reason why sublimation became a set of theories was once researched and believed that not only can it be traced back to Plato, but also can be deduced to the more scientific spirit of Aristotle.German literary critic Lessing It is believed that Aristotle's "purification theory" or "katharsis" refers to "the transformation of general emotions or passions into moral behavior intentions".However, Lai Shi's explanation seems to be wrong.When Aristotle talked about this set of theories, he was referring to emotions such as pity or fear in his mind. After expressing them for a while, he felt a little more comfortable in his heart.In fact, fear has little to do with sexual emotions.And Garnett also quite rightly said that this is just an emotional catharsis, and catharsis is by no means sublimation. In fact, it was not until Christianity came into play that the concept of sublimation was slowly formed, and it was gradually concretized in the imagination of the world.If we trace it back from this aspect, we can know that the earliest person who created the theory was an early church father who lived in the desert of Egypt, called Abba Macarius the Great.According to some, he was also "the first scientific mystic in a Christian country".Evelyn Underhill (Evelyn Underhill) once introduced the views of Makarius in the book "The Mystic Way", saying that the essence of a person's soul can be gradually transformed (the soul is in his mind) It is not an absolute immaterial thing), the soul was originally very heavy and tended to sink, but after being refined by the sacred fire, it gradually became more pure and spiritual.He pointed out: "The soul is like hardware, which loses its natural hardness while still in the fire, and the longer it is kept in the furnace, the more it is softened under the continuous burning of the flame." Fire is pain. Yes, but it is also the light of heaven, and for Macarius, light and life are one and the same.Here, we can say that we have truly found the concept of sublimation as we understand it in modern times.Macarius' statement may not be accurate enough, but at the time, it was already considered to be the most accurate.Macarius was a friend of St. Basil, a leader in the central Christian tradition. Therefore, Macarius's insights later became part of Christian mysticism, and they were constantly expressed in the words and deeds of the mystics.Later, St. Catharine of Genoa (St.Catharine of Genoa) His doctrine of purgatory is based on this theory.Sin is tantamount to the rust of the soul, and only the fire of hell can burn away this layer of rust. In the viewpoints cited above, we haven't seen the name "sublimation".It is not until later, in the songs of the poets, and then in the works of the moralists, that we actually read the name.But when it comes to sublimation in this kind of works, it has nothing to do with religious teachings.The so-called sublimation, in its original meaning, refers to the use of heat to transform a material from a state that we generally consider relatively rough, relatively turbid, and relatively lumpy to a state that we consider relatively transcendent and relatively light. clean gas state.Such a process seems very poetic, so poets use it to symbolize a seemingly identical process in our spiritual life.In the early years of the seventeenth century they made the most of it.Davies, for example, in his poem "The Immortality of the Soul," has this line: "The magic of sublimation, the transmutation of flesh into spirit." At the same time, writers of prose seized on this idea, religious and otherwise. .For example, Jeremy Taylor said in his works "to sublimate marriage into a sacrament".or Shaftesbury In 1711, he talked about some simple general principles of life, saying that the way of life is originally heavy and dirty, but it can be transformed into a higher way if "by virtue of a kind of spiritual chemistry, it is not difficult to sublimate".For another example, in 1816, Peacock also said that "that fervent sublimation is the source of greatness and power", such a usage is closer to our current usage.Later Schopenhauer also attached great importance to this concept. In the scope of sexual psychology, the so-called sublimation includes two points: one is the physiological sexual impulse, or "desire" in a narrow sense, which is some motivation that can be transformed into a relatively noble spiritual activity.The second is that desire has been transformed, so it no longer becomes an urgent physiological requirement.Such a concept of sublimation has now become a part of popular psychological knowledge and has spread widely.However, those who adopt this concept do not seem to understand that the so-called sublimation process, that is, in terms of its original physical meaning, must consume a lot of energy. It is not difficult, but it is difficult to do. "Sublimation" may not be just a noun, but it does represent a process from rough to fine, from quality to text, from physical impulse to psychological power, and the consumption of this power is roughly equivalent to the consumption of desire power. , and the satisfaction obtained after consumption is not enough to replace the satisfaction of sexual desire.Maybe we can live with that.However, we should admit that although such a transformation is not impossible, it is not easy, and it is not urgently expected to succeed, and it may not be possible for everyone, but only a few people with more delicate nervous tissue possible.Among the writers on sexual psychology, Hirschfeld easily refused to accept the idea of ​​sublimation. He advocated the use of another term to represent a phenomenon similar to sublimation, which is called "sexual equivalent".He also denies that the works of science, literature and art produced by desensitized people are superior to those produced by unsatisfied people.He only admits that we find sublimation only in the religious and in those engaged in strenuous physical work. However, Freud recognized sublimation, and he even prepared an unusually general argument, that is, the entire civilization is sublimated by the power of all instincts, and the so-called all instincts include sexual instincts.He showed us, and said in his usual tone: sexual impulse is the most malleable, you can teach it to be square, you can also teach it to be round, and even its object, we can change it at any time.He thinks that among all kinds of people, artists may have the greatest ability to sublimate. 近年以来，精神分析学派的人很想对升华的观念作一番更精确的解释，下一个更准确的定义，同时又想把它和别的可以相混的心理过程更明白地划分开来。 例如格洛弗（Edward Glover）就是一位。他曾经有过一度很冗长且细密的讨论。 他的议论可以说是属于“形而上心理学”（metapsycho1ogy，大致即心理学的形而上学）的范围，对普通读者未必会引起多大兴趣，不过他的主要结论还是值得参考的。他认为升华的观念虽至今还是模糊不清，我们因而也不便依据它作什么肯定的推论，但只是引用升华的名词，是没有什么不合理的。 不用说，就日常生活而论，我们即使不了解升华的过程，即升华之际，力的转变究属是怎样一回事，也没有什么很大的关系。不过，我们应承认，这过程大体上是发生在意识的境界以下的。所以，我们的意志尽管可以跟随它走，却不足以控制它，促进它的完成。还有一点也很重要，就是我们不要把升华作用和欲力的改道相混。要应知升华以后，性欲应该不再是性欲，而欲力改道后，性欲依然是性欲，不过另换了出路罢了。我们也不要把升华作用和病态的象征或代用品混淆起来。我们应知不讲升华则已，否则这其中所发生的变化必须是从幽谷进入乔木，而不是从乔木退入幽谷，其中一定得假定着一个更高的文化水准。好比一个患窃恋的人把偷窃的行为替代了性的活动，这一完成决不能叫做升华。要不是因为确乎有人似是而非地提出过这种例子，认为是升华的证据，我们这一段话原是无需说得的。 有几个精神分析学派的学者采纳了弗洛伊德的“文明由于性欲升华”的一部分理论，又把它引伸到了极度。如瑞士的一个支派（有一个时期它的代表人物是梅德）认为升华的结果将来可以创造出一个“精神综合”（psycho-synthesis） 的局面，甚至一个新的宗教。在这一宗教里，人的灵魂和但丁的一样也被引导着，自地狱进入涤罪所，再从涤罪所入天堂。所不同的是，但丁诗中的向导即诗人到此换了一个医生罢了！ 意大利的精神治疗学家阿萨奇奥利（Assagioli ）的见解比较要中和得多。 他认为如果一方面性欲是过分的强烈，而一方面正常满足的机会又是过分的难得，在这样一个杯水车薪似的太不相称的局势下，升华是有很大价值的。高水平的心理活动和低水平的性欲冲动也许有些因果关系，但阿氏以为如果把一切高水准的心理活动全部推溯到若干单纯的冲动上去，似也是不大妥当的。在实际的治疗方面，他也不太用直接的精神分析法，而用他所称的自动升华法（auto-sublimati -on ）。他指出：自动升华的结果虽然不能用仪器来量，或在熏满了炭墨的记纹鼓上用忽上忽下的一根曲线表示出来，然而却是一样的真实，一样的有效。他又清楚地指给我们看，一个人要真正获取升华的益处，首先必须纠正他对性的观念决不能再把它看做兽性的表现而引为可耻，因此非力加抑制不可。这种错误的观念存在一天，即一天得不到升华的效果。这自然也是很对的。在他看来，性的冲动虽然强烈，也不难把它和高水准的情绪活动与理智活动联系起来，而转移它的出路。如果能把工作或职业的性质完全改变一下，能完全转进一种真正有创造性的业务，则升华尤易收效，因为艺术的创造和性的升华，关系最深且切。这种关系的究竟，我们目前虽还不太了解，但其存在总是体会得到的。希尔虚弗尔德有次提到西文中genus 一词与genius一词盖出一源，前者指生殖，指物类，后者指天才、指创造、生殖与物类是欲力未经升华的结果，天才与创造则为欲力既经升华的效用，与此可以相互印证。阿氏又引歌剧家瓦格纳的巨著《特里斯但》为升华结果的最神奇一例，其通篇作品中都充满着作者对女人维森唐克（Mathilde Wesendonck）的热烈情爱的火焰，如果作者在实际生活里得以顺利地满足他的热爱，这部巨著便不会与后人相见了。 阿萨奇奥利这些阐论也可以帮着提醒我们，让我们知道升华的功用也正还有它的限制。依据热力学的第二条法则：“没有一种机会可以把所有接受到的热力转变成为工作。只有这热力的一小部分是转变成工作的。其余全都发散出去成为废弃的热力。”如今我们讨论到升华，我们也是把一个有机体当做一件正在运转的机器来看。所以，我们不得不承认总有一部分性的力量要“发散出去而成为废弃的热力”。至于废弃之后究竟作何方式。我们可以存而不论。就是但丁在他写《神圣的喜剧》时，也还有他的妻子和家庭。 弗洛伊德在他的《导论演讲集》中也曾说得很对：“一个普通的人所能吸收的未经满足的欲力的分量是有限的。欲力的可塑性同自由流动性固然很大，但不是人人能始终加以维持或充分加以保留的。因此，升华的结果至多只能消耗一部分的欲力而已。这还是就一般的人而论，如就升华的能力本来不大的人而言，那就更又当别论了。”总之，在一方面，升华的可能，升华的价值，升华的深远意义是值得我们牢记的。在另一方面，我们也应记住：即使升华成为事实，而当其进行之际，总有一部分的性冲动为升华所不及而留剩下来，这种留余的欲力或从比较健全而原始的途径发散出去，或另寻不正常的出路而形成各式的神经变态。