p128 双音色（P132以人为本个人最爱）

P132 THE GOOD LIFE IS A PROCESS NOT A STATE OF BEING ，今天小编就来说说关于p128 双音色?下面更多详细答案一起来看看吧!

p128 双音色

P132

THE GOOD LIFE IS A PROCESS NOT A STATE OF BEING

美好生活是一个过程，而不是一种存在状态

心理学治疗手段，我觉得以人为本的最好。比行为心理学的断舍离，精神分析学派的过去没解脱导致现在有心病。还有cognitive的ABC 对事件的心理解读，都要好。是我觉得最积极最棒的。但我还没看完就是了。Marslow马斯洛的需求金字塔，也是“以人为本”humanism 学派的。。但我还没看完就是了，看完应该会有少许变得修正的观点

Person-Centered therapy 以人为本的治疗

During the 19th and into the early 20th century, much of the approach to psychological treatment was based on the idea that mental illness was a fixed pathological malady that needed to be cured. Popular psychoanalytic theory, for example, defined people struggling with their mental health as “neurotic.” Mental illness was seen in a negative light and most psychological practices and theories of the time offered strict definitions with structured explanations of the underlying causes of the mental illness, and fixed methods to cure it.

在19世纪和20世纪初，心理治疗的大部分方法都是基于这样的想法：心理疾病是一种固定的病理弊病，需要被治愈。例如，流行的精神分析理论把与心理健康作斗争的人定义为 "神经质"。当时的心理学实践和理论对精神疾病进行了严格的定义，对精神疾病的根本原因进行了结构化的解释，并提供了固定的方法来治疗疾病。

American psychologist Carl Rogers took a much more esoteric route to mental health, and in so doing expanded the approach of psychotherapy forever. He felt that the philosophies of the time were too structured and rigid to account for something as dynamic as the human experience, and that humanity is much too diverse to be fitted into delineated categories.

美国心理学家卡尔-罗杰斯（Carl Rogers）对心理健康采取了更深奥的路线，并因此永远地扩展了心理治疗的方法。他认为，当时的哲学过于结构化和僵化，无法解释像人类经验这样的动态事物，而且人类太过多样化，无法被划分为不同的类别。

Achieving mental health 实现心理健康

Rogers takes the view that it is absurd to view mental well-being as a specific fixed state; good mental health is not something that is suddenly achieved at the end of a series of steps. Nor is it attained because an individual’s previously neurotic state of tension has been reduced by the satisfaction of biological drives and impulses, as the psychoanalysts insisted. Neither is it cultivated by following a specific program designed to develop and preserve a state of inner impermeable homeostasis, or balance, reducing the effect of the world’s external chaos on the self, as the behaviorists recommended.

罗杰斯认为，将心理健康视为一种特定的固定状态是荒谬的；良好的心理健康并不是在一系列步骤结束后突然实现的东西。良好的心理健康也不是像精神分析学家所坚持的那样，因为一个人以前的神经性紧张状态已经通过满足生物驱动力和冲动而得到缓解而达到的。它也不是像行为主义者所建议的那样，通过遵循一个特定的程序来发展和保持内心不可渗透的平衡状态，减少世界的外部混乱对自我的影响而培养的。

Rogers does not believe that anyone exists in a defective state that needs to be fixed in order to provide them with a better state, preferring to view human experience, and our minds and environment, as alive and growing. He talks about the “ongoing process of organismic experience”—seeing life as instantaneous and ongoing; life exists in the experience of every moment.

罗杰斯不相信任何人都存在于一个有缺陷的状态，需要通过修补来为他们提供一个更好的状态，他更倾向于将人类的经验，以及我们的思想和环境看作是有生命力的，并且在不断成长。他谈到了 "有机体经验的持续过程"--把生命看成是瞬间的和持续的；生命存在于每一刻的经验中。

For Rogers, a healthy self-concept is not a fixed identity but a fluid and changing entity, open to possibilities. Rogers embraces an authentic, unprescribed, free-flowing definition of healthy human experience, with limitless possibilities. Humans are not traveling a road where the destination is to become “adjusted” or “actualized,” as fellow humanistic psychologist Abraham Maslow had suggested. Indeed, the purpose of existence is not about reaching any kind of destination, Rogers claims, because existence is less a journey toward an endpoint and more an ongoing process of growth and discovery that does not stop until we die.

对罗杰斯来说，健康的自我概念不是一个固定的身份，而是一个流动和变化的实体，对各种可能性开放。罗杰斯拥护一个真实的。在罗杰斯看来，健康的自我概念不是一成不变的身份，而是一个流动的、不断变化的实体，对各种可能性是开放的。人类并没有像其他人文主义心理学家亚伯拉罕-马斯洛（Abraham Maslow）所建议的那样，走一条以 "适应 "或 "实现 "为目标的道路。事实上，存在的目的不是为了达到任何形式的目的地，罗杰斯声称，因为存在与其说是朝向一个终点的旅行，不如说是一个不断成长和发现的过程，直到我们死去才会停止。

Living “the good life” 过上 "美好的生活"

Rogers uses the phrase living “the good life,” to refer to the range of characteristics, attitudes, and behaviors displayed by people who have embraced the foundations of his approach—people who are “fully in the stream of life.” One essential ingredient is the ability to stay wholly present in the moment. Since self and personality emerge out of experience, it is of the utmost importance to stay fully open to the possibilities offered by each moment, and to let experience shape the self. The individual lives in an environment of constant change, yet frequently and all too easily, people deny this fluidity and instead create constructs of how they think things should be. They then try to mold themselves and their idea of reality to fit the constructs they have made. This way of being is the very opposite of the fluid, flowing, and changing organization of self that Rogers believes the nature of our existence requires.

罗杰斯用 "美好生活 "这个短语来指代那些接受了他的方法的基础的人所表现出来的一系列特征、态度和行为--那些 "完全在生活的流中 "的人。其中一个基本要素是在当下保持完全在场的能力。由于自我和个性是从经验中产生的，所以最重要的是对每个时刻提供的可能性保持完全开放，并让经验塑造自我。个人生活在一个不断变化的环境中，然而，人们经常而且很容易地否认这种流动性，而是创造出他们认为事情应该是怎样的结构。然后他们试图塑造自己和他们对现实的想法，以适应他们所做的构建。这种存在方式与罗杰斯认为我们存在的本质所要求的自我的流动性、流淌性和变化性组织恰恰相反。

Our preconceptions about how the world is, or should be, and our own role within it, define the limits of our world and reduce our ability to stay present and open to experience. In living the good life and remaining open to experience, Rogers believes we adopt a way of being that prevents us feeling trapped and stuck. The aim, as Rogers sees it, is for is for experience to be the starting point for the construction of our personalities, rather than trying to fit our experiences into a preconceived notion of our sense of self. If we hold on to our ideas of how things should be, rather than accepting how they really are, we are likely to perceive our needs as “incongruent” or mismatched to what is available.

我们对世界是怎样的，或者应该是怎样的，以及我们自己在其中的角色的先入之见，决定了我们的世界的局限性，降低了我们保持在场和对经验开放的能力。罗杰斯认为，在过好生活和对经验保持开放的过程中，我们采取了一种存在方式，防止我们感到被困和困顿。在罗杰斯看来，我们的目的是让经验成为构建我们个性的起点，而不是试图将我们的经验纳入我们自我意识的先入为主的概念。如果我们坚持自己的想法，认为事情应该是这样的，而不是接受事情的真实情况，我们很可能会认为我们的需求与现有的东西"不协调 "或不匹配。

When the world does not “do what we want,” and we feel unable to change our ideas, conflict arises in the form of defensiveness. Rogers explains defensiveness as the tendency to unconsciously apply strategies to prevent a troubling stimulus from entering consciousness. We either deny (block out) or distort (reinterpret) what is really happening, essentially refusing to accept reality in order to stick with our preconceived ideas. In so doing, we deny ourselves the full range of potential reactions, feelings, and ideas, and we dismiss a wide range of options as wrong or inappropriate. The defensive feelings and thoughts that rise up in us when reality conflicts with our preconceptions create a limited, artificial interpretation of experience. In order to really participate in what Rogers calls the “ongoing process of organismic experience,” we need to be fully open to new experience, and be completely without defensiveness.

当世界不 "按我们的意愿行事"，而我们感到无法改变我们的想法时，冲突就会以防御性的形式出现。罗杰斯将防御性解释为不自觉地运用策略防止令人不安的刺激进入意识的倾向。我们要么否认（屏蔽），要么扭曲（重新解释）真正发生的事情，基本上拒绝接受现实，以便坚持我们的先入为主的想法。在这样做的时候，我们否认自己的全部潜在反应、感觉和想法，我们把一系列广泛的选择当作错误或不适当的选择。当现实与我们的先入为主的观念相冲突时，我们会产生防御性的感觉和想法，这就造成了对经验的有限的、假定性的解释。为了真正参与罗杰斯所说的 "有机体经验的持续过程"，我们需要对新的经验完全开放，并且完全没有防御性。

A full range of emotions 全方位的情绪

By tuning in to our full range of emotions, Rogers argues, we allow ourselves a deeper, richer experience in every part of our lives. We may think we can selectively block emotion, and dampen down disturbing or uncomfortable feelings, but when we repress some of our emotions, we inevitably turn down the volume of all our emotions, denying ourselves access to the whole of our nature. If on the other hand, we allow ourselves to be more comfortable with our emotions, including those we have deemed to be negative, the flow of positive feelings emerges more strongly; it is as if by permitting ourselves to feel pain, we allow for a more intense experience of joy.

罗杰斯认为，通过调整我们的全部情绪，我们允许自己在生活的每一部分都有更深、更丰富的体验。我们可能认为我们可以有选择地阻挡情绪，抑制令人不安或不舒服的感觉，但当我们压抑我们的一些情绪时，我们不可避免地降低了我们所有情绪的音量，使我们无法接触到我们的整个天性。另一方面，如果我们允许自己更自在地对待自己的情绪，包括那些我们认为是消极的情绪，那么积极情绪的流动就会更强烈地出现；就好像通过允许自己感受痛苦，我们允许更强烈的快乐体验。

By always remaining open to everything that occurs, Rogers says that we allow our fullest abilities to function, and in turn we can get the greatest satisfaction from our experiences. We have not raised our defenses to shut off any part of the self, so we are able to experience everything fully. Once we escape from the rut of the preconceptions of the mind, we can allow ourselves to soar. Rather than organizing our experience to suit our idea of the world, we “discover structure in experience.”

罗杰斯说，通过始终对所发生的一切保持开放，我们允许我们最充分的能力发挥作用，反过来我们可以从我们的经历中获得最大的满足。我们没有提高自己的防卫来关闭自我的任何部分，所以我们能够充分体验一切。一旦我们摆脱了头脑中先入为主的困境，我们就能让自己翱翔。我们不是组织我们的经验以适应我们对世界的想法，而是 "在经验中发现结构"。

This openness is not for the faint-hearted, Rogers states; it requires a level of bravery on the part of the individual. We don’t need to fear any type of feeling, he says—we need only to allow the full flow of cognition and experience. With true access to a fuller range of processing experience, each of us is more able to find the path that truly suits our authentic self—this is the fully functioning individual that Rogers urges us to become. We are always growing, and Rogers emphasizes that the direction in which people move—when there is freedom to move in any direction—is generally the direction they are best suited for, and that is best suited for them.

罗杰斯说，这种开放性不适合胆小的人；它需要个人有一定程度的勇气。他说，我们不需要害怕任何类型的感觉，我们只需要允许认知和经验的全面流动。在真正获得更全面的处理经验的情况下，我们每个人都更有能力找到真正适合我们真实自我的道路，这就是罗杰斯敦促我们成为的全功能个体。我们一直在成长，罗杰斯强调，人们前进的方向--当有自由向任何方向移动时--通常是他们最适合的方向，也是最适合他们的方向。

Unconditional acceptance 无条件的接受

In contrast to the views of many of his predecessors in the field of psychotherapy, Rogers believed that people are, in their essence, healthy and good; and that mental and emotional well-being is the natural progression for human nature. These beliefs are the foundation of an approach that regards patients in an entirely positive light, one of absolute, unconditional acceptance. Rogers asked that his patients learn to do the same for themselves and for others. This perspective, grounded in compassion and the recognition of the potential of each and every individual, is famously termed “unconditional positive regard.” Rogers believed that all people, not just his patients, needed to be able to view themselves in this way, as well as those around them and their environment.

与他在心理治疗领域的许多前辈的观点相反，罗杰斯认为，人在本质上是健康和善良的；精神和情感的健康是人类本性的自然发展。这些信念是一种从完全积极的角度看待病人的方法的基础，一种绝对的、无条件的接受。罗杰斯要求他的病人学会为自己和他人做同样的事。这种观点以同情心为基础，承认每个人的潜力，被称为 "无条件的积极关注"。罗杰斯认为，所有的人，不仅仅是他的病人，都需要能够以这种方式看待自己，以及他们周围的人和环境。

Unconditional self-acceptance and unconditional acceptance of others are vital, and when these are lacking, people fail to remain open to experience. Rogers maintained that many of us have very strong, strident, specific conditions that must be met before we will grant approval or acceptance. We also base self-worth and regard for others on achievements or appearance, rather than accepting people as they are.

Parents may inadvertently teach children that they are worthy of affection only if certain requirements are met, offering them rewards and praise when they eat their vegetables or get an A grade in physics, but fail to love them openly just for themselves. Rogers calls these requirements “conditions of worth,” believing that the tendency of humankind to demand that people and things match our arbitrary expectations does all of us a great disservice.

无条件的自我接受和无条件的接受他人是至关重要的，如果缺乏这些，人们就不能对经验保持开放。罗杰斯认为，我们中的许多人都有非常强烈的、尖锐的、特定的条件，在我们给予认可或接受之前必须满足这些条件。我们还把自我价值和对他人的重视建立在成就或外表上，而不是接受人的本来面目。

Achievements are to be respected, he says, but they are both separate and secondary to acceptance, which is a basic human need, and does not have to be “earned” through deeds or action. Rogers says that the value of an individual is inherently granted merely by the miracle of existence. Acceptance must never be thought of as conditional; unconditional positive regard is key to how we might all live “the good life.”

他说，成就是值得尊重的，但它们与接受是分开的，也是次要的，接受是人类的基本需要，不必通过行为或行动 "赢得"。罗杰斯说，一个人的价值本来就只是由存在的奇迹所赋予。接受决不能被认为是有条件的；无条件的积极关注是我们如何可能过上 "美好生活 "的关键。

As people become more accepting of themselves, they also become more patient with themselves. Acceptance alleviates the pressure to do, see, and acquire, which builds when we live with the mistaken idea that these activities define our worth. We can begin to realize that each of us is a continual work-in-progress; that we are in a process of change, as Rogers says in his seminal work, On Becoming A Person—we are all in a constant “state of becoming.” The irony is that with greater self-acceptance, and with less unhealthy pressure and constant criticism, we can actually become much more productive.

当人们变得更加接受自己时，他们也变得对自己更有耐心。接纳减轻了做、看和获得的压力，当我们生活在错误的想法中，认为这些活动决定了我们的价值，就会产生这种压力。我们可以开始意识到，我们每个人都是一个持续不断的工作；我们处在一个变化的过程中，正如罗杰斯在他的开创性作品《成为一个人》中所说的，我们都处在一个不断 "成为的状态"。具有讽刺意味的是，如果有更大的自我接纳，并减少不健康的压力和不断的批评，我们实际上可以变得更有成效。

Trusting oneself 信任自己

To live “the good life,” as Rogers sees it, is to learn to trust ourselves. As an individual moves toward openness, he finds that he simultaneously makes progress in his ability to trust himself and his instincts, and begins to rely more comfortably on his decision-making capabilities. With no need to repress any part of himself, he has a greater ability to tune in to all the parts of himself. This gives him access to a variety of perspectives and feelings, and in turn he is better able to evaluate choices that will truly realize his potential. He is able to see more clearly what direction his authentic self wishes to take, and can make choices that are truly in congruence with his needs. No longer at the mercy of what he thinks he should be doing, nor of what society or parents may have conditioned him to think he wants, he can much more easily simply exist in the moment and be truly aware of what he actually wants. And now he can trust himself, “not because he is infallible, but because he can be fully open to the consequences of each of his actions and correct them if they prove to be less than satisfying,” Rogers explains.

在罗杰斯看来，要过 "美好的生活"，就是要学会信任自己。当一个人走向开放时，他发现自己在信任自己和本能的能力方面同时取得了进步，并开始更自如地依赖自己的决策能力。由于不需要压抑自己的任何部分，他有更大的能力来调和自己的所有部分。这使他有机会接触到各种观点和感受，反过来，他也能更好地评估能真正实现其潜力的选择。他能够更清楚地看到真实的自我希望采取的方向，并能做出真正符合自己需求的选择。他不再受制于他认为自己应该做的事情，也不再受制于社会或父母可能让他认为自己想要的东西，他可以更容易地简单存在于当下，真正意识到自己真正想要什么。现在他可以相信自己，"不是因为他是无懈可击的，而是因为他可以对他的每一个行为的后果完全开放，并在这些行为被证明不那么令人满意的时候纠正它们，"罗杰斯解释。

In living “the good life” we also have a sense of owning our lives and taking responsibility for ourselves—this is another tenet of Rogers’ philosophy and comes from an existential viewpoint. What we choose to think or do is down to us; there can be no residual resentments when we have truly identified for ourselves what we want and need, and taken the steps to create it. At the same time, there is greater accountability and an increased tendency to truly invest in our lives. It is not uncommon to hear about a doctor who hates medicine but practices because his parents said that being a doctor was the way to earn respect and approval—both from them and from society. In direct contrast, the rates of students who drop out or fail university courses are strikingly low among those who have have received little support but worked to pay for their own tuition.

在 "美好生活 "中，我们也有一种拥有自己的生活和对自己负责的感觉--这是罗杰斯哲学的另一个信条，来自于存在论的观点。我们选择想什么或做什么是由我们自己决定的；当我们真正为自己确定了我们想要什么和需要什么，并采取步骤来创造它时，就不会有残余的怨恨。同时，我们会有更大的责任感，并且更倾向于真正投资于我们的生活。我们经常听到这样的说法：一个医生讨厌医学，但他却在行医，因为他的父母说，当医生是赢得尊重和认可的方式--无论是来自他们还是来自社会。与此形成直接对比的是，在那些几乎没有得到什么支持但却努力支付自己的学费的学生中，辍学或大学课程不及格的比率非常低。

The ways in which people can influence our desires and how we define ourselves can be intensely complex. Resentment can be buried deep within us when we act in accordance with someone else’s wishes rather than our own. If our actions are free of external influences, we feel more authentic, more solidly in control of creating our own destiny, and more satisfied with the results.

人们影响我们的欲望以及我们如何定义自己的方式可能非常复杂。当我们按照别人的意愿而不是自己的意愿行事时，怨恨就会深埋在我们内心。如果我们的行动不受外界影响，我们会感到更真实，更牢固地控制着创造自己的命运，并对结果更满意。

Person-centered approach 以人为本的方法

Rogers’ philosophy became the cornerstone of a new approach called humanistic psychology, which he founded in the 1950s with Abraham Maslow and Rollo May. It was based on a positive view of humanity as basically healthy and capable of growing and realizing its potential. This approach was in contrast to the other main psychological therapies of the time—psychoanalysis and behaviorism—both of which focus on the pathology of the individual and how to fix it.

罗杰斯的哲学成为一种叫做人本主义心理学的新方法的基石，他在20世纪50年代与亚伯拉罕-马斯洛和罗洛-梅一起创立了这种方法。它是基于一种积极的观点，即人类基本上是健康的，能够成长并实现其潜力。这种方法与当时的其他主要心理疗法--心理分析和行为主义--形成了鲜明的对比，这两种疗法都侧重于个人的病理以及如何解决它。

Rogers initially called his approach “client-centered,” and then changed it to “person-centered,” and it has since been hugely influential in education, parenting, business, and other areas as well as in clinical work. In person-centered therapy, which Rogers described as “nondirective therapy,” the therapist takes the role of a facilitator who helps the client find his or her own answers, based on the belief that the client knows himself best. In person-centered therapy, the client identifies his problems and what direction the therapy should take. For example, the client may not wish to focus on his childhood but rather deal with issues he is facing at work and the therapist may help him find what sort of role he would really like to take. Rogers describes the process as “supportive, not reconstructive;” the client must not come to rely on the therapist for support, but instead needs to learn how to become sufficiently self-aware and self-trusting to be independent and able to live “the good life.”

罗杰斯最初称他的方法为 "以客户为中心"，后来改为 "以人为中心"，此后在教育、育儿、商业和其他领域以及临床工作中产生了巨大的影响。在以人为本的治疗中，罗杰斯将其描述为 "非指导性治疗"，治疗师扮演的是促进者的角色，基于客户最了解自己的信念，帮助客户找到自己的答案。在以人为本的治疗中，当事人确定自己的问题，以及治疗应该采取什么方向。例如，当事人可能不希望关注他的童年，而是希望处理他在工作中面临的问题，治疗师可以帮助他找出他真正想扮演的角色。罗杰斯将这一过程描述为"支持性的，而不是重建性的；"当事人不能依赖治疗师的支持，而是需要学习如何充分地自我意识和自我信任，以便独立并能够过上 "美好生活"。

Rogers’ legacy 罗杰斯的遗产

Rogers was one of the most influential psychotherapists of the 20th century, and his new clientcentered, non-directive therapy marked a turning point in the development of psychotherapy. He was instrumental in the encounter-group philosophy of the 1960s, which encouraged open communication between individuals. He was responsible for the spread of professional counseling into areas such as education and social work, and was a pioneer in attempting to resolve international conflict through more effective communication.

罗杰斯是20世纪最具影响力的心理治疗师之一，他的新的以客户为中心的非指导性疗法标志着心理治疗发展的一个转折点。他在20世纪60年代的 "接触小组 "哲学中发挥了重要作用，该哲学鼓励个人之间公开交流。他负责将专业咨询推广到教育和社会工作等领域，并且是试图通过更有效的沟通来解决国际冲突的先驱者。

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