牛津英文經典：夢的解析（英文版） [The Interpretation of Dreams] pdf epub mobi txt 電子書 下載 2025

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[奧地利] 西格濛德·弗洛伊德 著，喬伊絲.剋裏剋 譯

圖書標籤:

• 弗洛伊德
• 精神分析
• 夢
• 心理學
• 經典
• 英文原版
• 牛津
• Sigmund Freud
• 潛意識
• 心理學著作

齣版社： 譯林齣版社

ISBN：9787544759908

版次：1

商品編碼：11895062

品牌：譯林（YILIN）

包裝：平裝

叢書名： Oxford World’s Classics

外文名稱：The Interpretation of Dreams

開本：16開

齣版時間：2016-03-01

用紙：純質紙

頁數：512

編輯推薦

　　牛津大學齣版百年旗艦産品，英文版本原汁原味呈現，資深編輯專為閱讀進階定製，文學評論名傢妙趣橫生解讀。

內容簡介

　　《夢的解析》被譽為精神分析的著。它通過對夢境的科學探索和解釋，打破瞭幾韆年來人們對於夢的無知、迷信和神秘感，同時揭示瞭左右人們思想和行為的潛意識的奧秘。該書不但為人類潛決識的學說奠定瞭穩固的基礎，而且也建立瞭人類認識自己的新裏程碑。書中包含瞭許多對文學、神話、教育等領域有啓示性的觀點，一定程度上引導瞭20世紀的人類文明。

作者簡介

　　西格濛德·弗洛伊德（1856－1939），精神分析學派的創始人。他的理論不僅對心理學的發展起瞭巨大的推動作用，還對西方當代文學、藝術、宗教、倫理學、曆史學産生瞭深遠的影響。作為心理學領域的先驅者，他的學說、治療技術以及對人類心理隱藏部分的揭示，為心理學研究開創瞭全新的領域。主要著作有：《夢的解析》《歇斯底裏癥研究》(與布洛伊爾閤著)《性學三論》《愛情心理學》《精神分析學引論》《自我與本我》等。

精彩書評

　　　　《夢的解析》堪稱一部劃時代的著作，而且很可能是迄今在經驗主義基礎上掌握無意識心靈之謎的勇敢嘗試。　　——瑞士心理學傢C.G.榮格

　　這位勇敢無畏的先知和救人疾者，一直是兩代人的嚮導，帶領我們進入人類靈魂中未曾有人涉足的領域。　　——德國文學傢 托馬斯·曼

目錄

Introduction
Note on the Text
Note on the Translation
Select Bibliography
A Chronology of Sigmund Freud
THE INTERPRETAION OF DREAMS
Explanatory Notes
Index of Dreams
General Index

精彩書摘

　　In the following page I shall provide proof that there is a psychological technique which allows us to interpret dreams, and that when this procedure is applied, every dream turns out to be a meaningful psychical formation which can be given an identifiable places in what goes on within us in our waking life. I shall further try to explain the processes that make the dream so strange and incomprehensible and infer from the nature of the psychical forces in their combinations and conflicts, out of which the dream emerges. Having got so far, my account will break off, for it will have reached the point at which the problem of dreaming opens out into more comprehensive problems which will have to be resolved on the basis of different material.　　I shall begin with a survey both of what earlier authorities have written on the subject and of the present state of scientific inquiry into the problems of dreams, as I shall not often have occasion to return to it in the course of dreams. In spite of being concerned with the subject over many thousands of years, scientific understanding of the dream has not got very far. This is admitted by the writers so generally that it seems superfluous to quote individual authors. In the writings I list at the end of my work many stimulating observations and a great deal of interesting material can be found relating to our subject, but little or nothing touching the essential nature of the dream or offering a definitive solution to any of its riddles. And of course, even less has passed into the knowledge of the educated layman.　　The first work to treat the dreams as an object of psychology seems to be Aristotle’s* On Dreams and Dream Interpretation [1]. Aristotle concedes that the nature of the dream is indeed daemonic, but not divine—which might well reveal a profound meaning, if one could hit on the right translation. He recognizes some of the characteristics of the dream-life, for example, that the dream reinterprets slight stimuli intruding upon sleep as strong ones (‘we believe we are passing through a fire and growing hot when this or that limb is only being slightly warmed’), and he concludes from this that dreams could very well reveal to the physician the first signs of impending changes in the body not perceptible by day. Lacking the requisite and teaching and informed assistance, I have not been in a position to arrive at a deeper understanding of Aristotle’s treatise.　　As we know, the ancients prior to Aristotle regarded the dream not as a product of the dreaming psyche, but as an inspiration from the realm of the divine, and they already recognized the two contrary trends which we shall find are always present in evaluations of the dream-life. Thy distinguished valuable, truth-telling dreams sent to the sleeper to warn him or announce the future to him, from vain, deceptive, and idle dreams intended to lead him astray or plunge him into ruin. This pre-scientific conception of the dream held by the ancients was certainly in full accord with their world-view as a whole, which habitually projected as reality into the outside world what had reality only within the life of the psyche. Their conception also took account of the main impression made on the waking life by the memory the dream remaining in the morning, for in this something alien, coming as it were from another world. It would be wrong, by the way, to think that the theory of the supernatural origin pietistic and mystical writers—who do right to occupy the remains of the once extensive realm of the supernatural, as long as it has not been conquered by scientific explanation—we also encounter clear-sighted men averse to the fantastic who use this very inexplicability of the phenomena of dreams in their endeavours to support their religious belief in the existence and intervention of superhuman powers. The high value accorded to the dream-life by many schools of philosophy, for example, by Schelling’s* followers, is a distinct echo of the undisputed divinity accorded to dreams in antiquity; and the divinatory, future-predicting power of dreams remains under discussion because the attempts at a psychological explanation are not adequate to cope with all the material gathered, however firmly the feelings of anyone devoted to the scientific mode of thought might be inclined to reject such a notion.　　The reason why it is so difficult to write a history of our scientific knowledge of the problems of dreams is that, however valuable our knowledge may have become under single aspects, no progress along a particular line of thought is to be discerned.　　……

前言/序言

　　Freud’s Work Before The Interpretation　　The Interpretation of Dreams (Die Traumdeutung), a slimmer volume than the much-expanded version that has hitherto been available, was published in November 1899,though postdated by the publisher to 1900. Its muted but respectful reception by reviewers disappointed Freud’s hopes and let him to complain unjustly that it had been ignored. For Freud, it was and remained the central book of his prolific career. In 1932 he wrote, in the preface to the third English edition: ‘It contains, even according to my present-day judgement, the most valuable of all the discoveries it has been my good fortune to make. Insight such as this falls to one’s lot but once in a lifetime’ (SE iv. P. xxiii).　　When the book came out, however, Freud was more somber. Writing to his medical colleague, confidant, and fellow-Jew Wilhelm Fliess (1858-1928), he compared the effort of writing it to the struggle with the angel which left the biblical Jacob permanently lame: ‘When it appeared that my breath would fail in the wrestling match, I asked the angel to desist; and that is what he has done since then. But I did not turn out to be stronger, although since then I have been limping noticeably. Yes, I really am forty-four now, an old, somewhat shabby Jew. . .’ Behind the wry self-disparagement lies a desperate need for professional success, understandable in a member of the upwardly mobile Jewish middle class of the Fabsburg Empire. Freud’s parents, Jacob Freud, a wool-merchant, and Amalia Nathansohn, twenty years his junior, both came from Galicia (now the Western Ukraine, then the north-easternmost Habsburg province). They settled first in Freiburg(now Príbor) in Moravia, where their eldest child Sigmund, was born in 1856, then moved in 1859 to Leipzig and in 1860 to Vienna, Where Sigmund was to live until his escape from National Socialism in 1938.　　Freud’s medical training at Vienna University was stamped by the scientific, positivistic spirit of the later nineteenth century. The Romantic approach to natural science, which sought to disclose a harmonious universal order and saw in it the expression of an indwelling world-soul, was now outdated. Freud’s own belief in the unity of nature was based on Darwin, whose Origins of Species(1859) explained how one living species changes into another and thus made human beings continuous with all other organisms. Freud tells us in his Autobiography(1925) that ‘the theories of Darwin, which were then of topical interest, strangely attracted me ,for they held out hopes of an extraordinary advance in our understanding of the world’( SE xx. 8). In his first year at university he chose to attend Carl Claus’s lectures on ‘General Biology and Darwinism’. However, his principal mentor was Ernst von Brücke, who was in turn a follower of the great physiologist and physicist Hermann von Helmholtz, and, like him, was intent on explaining organisms entirely by physical and chemical forces. Occult forces like vital energy were to be excluded. Darwinian evolution, operating through conflict without any animating purpose, suited this hard-nosed approach. Freud adhered to the Helmholtz school’s tenets in his early neurological work. Beginning with publications on the nervous systems of fish, he moved on to the human system, exploring the an aesthetic properties of cocaine, speech disorders, and cerebral paralyses in children. He was thus a reputable neurologist before psychoanalysis was ever thought of, It is not surprising, therefore, that his first attempt at devising a psychological theory was thoroughly materialist,　　This was the ‘Project for a Scientific Psychology’, which Freud wrote at great speed in September and October 1895 and never published. Its assumptions and method, however, are still visible in The Interpretation of Dreams and indeed underlie much of his later psychoanalytic thought , Briefly, Freud, like the Hehmholtz school, supposes that nervous or mental energy is analogous to physical energy. It works on particles, called neurons (posited by H. W. G. Walderyer in1891), which it fills like an electrical charge. This energy circulates within a closed system, occasionally inhibited by contact barriers. Within this system, wishes arise which seek satisfaction. Satisfaction takes the form of discharging energy. At the same time, the system is governed by a principle of constancy which seeks to keep the amount of energy constant. The system is in contact with the external world through the self or ego (Ich), imagined as an organization of neurons constantly charged with energy, and able to receive or inhibit stimuli from the outside world. When energy remains unconnected with the outside world, as in dreaming, it flows freely; when connected with the outside world via the ego, its flow is weakened and inhibited. This distinction between the free flowing energy of the primary process, where desire takes no account of reality, and the hesitant flow of the secondary process, where desire has to compromise with reality, will meet us again at the end of The interpretation of Dreams, and will reappear in Freud’s later writings as the contrast between the id and the ego; while the circulation of energy will also appear later as the movement of libido among objects of desire. And it is in the ‘Project’ that Freud first states that dreams ‘are wish-fulfilments—that is, primary processes following upon experiences of satisfaction’ (SE i. 340).　　Also in 1895, Freud and his fellow-physician Joesef Breuer published a book, studies in Hysteria, which inaugurates the interactive thrapy soon to be known as psychoanalysis. Breuer had in 1880 met a young Viennese woman with a bizarre and varying range of symptoms: she could not drink water, she could speak only English, she had a squint, visual disturbances, partial paralyses. Under hypnosis she related the events that had initiated these afflictions: for example, she had been unable to drink water since seeing a dog drinking out of a glass. Freud applied Breuer’s ‘talking cure’ to other unfortunate women. A British governess, Miss Lucy R., suffered from a　　depression made worse by a continental smell of burnt pudding Freud traced this olfactory illusion back to an occasion when, as she was cooking pudding with her charges, a letter arrived from her mother and was seized by the children; during this tussle the pudding got burnt. Not satisfied with his explanation, Freud probed further and elicited from miss R. the admission that she was in love with her employer and distressed by a scene in which he reprimanded her. Having got this off her chest, she regained her good cheer and her sense of smell. Their case studies led Breuer and Freud to maintain, in their preface to Studies in Hysteria, that ‘Hysterics suffer mainly from reminiscences’(SE ii. 7). Hysterical symptoms, apparently bizzare, did have a meaning they were displayed recollections of experiences too painful to remember consciously. Freud makes the further, tacit, assumption that those experiences are always sexual; and he did not scruple to confirm his assumption by asking Miss R. leading questions.　　On this basis, Freud theorized that the buried memory tormenting hysterics was of sexual abuse in childhood, He attached huge importance to this theory, equating it with discovering the source of the Nile. Slowly, however, it crumbled, till on 21 September 1897 he confided to his friend Wilhelm Fliess that he no longer believed his own theory. It did not help him cure his patient; it implied that child abuse must be implausibly widespread; and it ignored his patient’s tendency to confuse reality with fantasy (especially, perhaps, when Freud was prompting them). Freud was not denying that child abuse often really occurred, though he may have underestimated its frequency. He was accepting—with a cheerfulness that puzzled him—a major defeat to his ambitions.　　While gradually abandoning this theory, Freud was also reacting to his father’s death on 23 October 1896. Grief, overwork, and worry brought on what has plausibly been called a creative illness. It was a painful spell of inner isolation, following his intense preoccupation with his ideas, and resulting in the exhilarating conviction that he had discovered a great new truth. Freud worked through his illness by probing his own past. He recollected his sexual arousal in infancy by his nurse; he remembered seeing his mother naked during a training journey when he was two and a half; and he acknowledged hostility towards his father. ‘Being totally honest with oneself is a good exercise,’ he told Fliess on 15 October 1897. ‘A single idea of general value dawned on me.

《牛津英文經典：失落的文明迴響》 一部跨越時空的宏大敘事，深入探索人類文明的起源、輝煌與湮滅的奧秘。 作者： 艾倫·索恩菲爾德（Alan Thornfield） 譯者： 李明（Li Ming） 齣版社： 啓明文叢齣版社 --- 內容簡介：文明的沙漏與迴響 《失落的文明迴響》並非一部單純的曆史編年史，而是一次對人類文明基石的深刻考古。本書聚焦於那些在曆史的塵埃中被遺忘或被誤讀的古代社會——從尼羅河畔第一個王朝建立前的圖騰信仰，到中美洲雨林深處失蹤的城邦結構，再到地中海東岸那些掌握瞭失傳冶金技術的神秘貿易網絡。 索恩菲爾德教授以其跨學科的研究方法，融閤瞭考古學的新發現、人類學的田野考察以及對古代文本的獨到解讀，試圖重構那些因自然災變、內部衝突或知識斷層而最終沉寂下去的偉大文明的麵貌。 第一部：黎明前的微光——原始秩序的構建 本書的第一部分追溯瞭人類從狩獵采集社會嚮定居文明過渡的關鍵節點。我們不再將此視為綫性的進步，而是將其視為一係列獨特的、地域性極強的“社會實驗”。 1. 濛昧時代的幾何學： 探討瞭巨石陣（Stonehenge）和類似結構並非僅是天文觀測點，而是復雜的社會凝聚力和權力分配的象徵。重點分析瞭歐洲新石器時代晚期復雜的土地測繪係統，這些係統甚至超越瞭早期青銅時代文明的精確度。 2. 獻祭與契約： 深入剖析瞭早期農業社會中，宗教儀式如何從簡單的祈求豐收，演變為維護社會等級和資源再分配的工具。特彆關注瞭安第斯山脈早期聚落中，通過精心設計的灌溉係統與祭祀活動的捆綁，實現社會穩定的機製。 3. 泥闆上的沉默者： 聚焦於美索不達米亞早期城邦的行政管理，解析瞭楔形文字的起源，以及它如何從簡單的記賬符號，發展成為維護跨區域貿易和法律製裁的復雜工具。這一章節揭示瞭早期官僚體係在沒有中央集權君主齣現前，是如何運作的。 第二部：青銅的輝煌與裂痕——帝國的興衰法則 第二部轉嚮青銅時代的復雜社會，考察瞭那些在地理和技術上達到瞭當時頂峰，卻最終因為內部結構性矛盾而崩潰的帝國。 1. 航海民族的密碼： 本部分聚焦於愛琴海上的米諾斯文明（Minoan Civilization）。索恩菲爾德教授挑戰瞭傳統的“火山爆發導緻毀滅”的單一論調，轉而強調米諾斯獨特的非軍事化社會結構和過度依賴海上貿易網絡的脆弱性。通過對剋裏特島宮殿布局的深入分析，展示瞭一種高度精緻、但缺乏韌性的社會模型。 2. 帝國的“數據黑洞”： 研究瞭赫梯帝國（Hittite Empire）的衰落。重點不在於外敵的入侵，而在於其龐大官僚機構在信息傳遞和資源調配上的效率衰退。分析瞭當時的通信技術（信鴿和信使係統）在麵對快速變化的軍事和氣候挑戰時，如何成為加速帝國解體的“數據黑洞”。 3. 鐵的悖論： 探討瞭鐵器技術在黎凡特地區擴散的過程。鐵器本身帶來瞭技術優勢，但其原材料（礦石和木炭）的開采需求，如何與早期的森林資源管理發生衝突，導緻瞭社會資源的過度消耗和區域性環境惡化，間接促成瞭“黑暗時代”的降臨。 第三部：被遺忘的智慧——跨越地理的共振 本書的最後一部分是作者最富爭議性的探討：尋找在不同地理環境中，獨立發展齣的文明之間可能存在的“智慧共振”——即在麵對相似的生存挑戰時，不同文化群體所發展齣的相似的哲學或技術解決方案。 1. 瑪雅與巴比倫的星辰： 比較瞭中美洲瑪雅文明的長期天文觀測記錄與巴比倫（或蘇美爾）對行星運行的計算方法。盡管兩者在地理上相隔萬裏，但其對“時間周期”和“宇宙秩序”的數學化理解，展示瞭人類心智在試圖理解宏大秩序時，所遵循的某些普遍模式。 2. 絲綢之路的陰影網絡： 聚焦於絲綢之路開通前，中亞和西亞之間存在的隱秘的、低頻的知識交換。這些交換往往通過遊牧部落的遷徙和鹽路貿易完成，涉及的不是商品，而是藥物配方、灌溉技術的小修補，以及口頭流傳的民間故事（它們常是技術知識的“記憶載體”）。 3. 最後的知識守護者： 描述瞭那些在文明崩潰後，知識如何被少數精英或宗教團體“私有化”並以極度濃縮、難以破解的形式保存下來。例如，某些修道院或寺廟中手抄本的結構，如何模仿瞭古代的工程藍圖，以防止知識被大眾濫用或遺失。 --- 學術價值與閱讀體驗 《失落的文明迴響》是一部挑戰傳統曆史觀的作品。索恩菲爾德教授拒絕將曆史簡化為權力更迭的綫性敘事，而是將其視為復雜生態係統中的波動與反饋。 本書特色： 原典引用與新釋義： 書中大量穿插瞭對罕見碑文、殘捲的直接引文，並提供瞭全新的、基於現代科學視角的解讀。 視覺輔助： 配備瞭大量由作者團隊根據考古數據重建的古代城市模型圖、資源分布動態圖，幫助讀者直觀理解古代社會的復雜性。 批判性思維的培養： 引導讀者質疑曆史書寫中的“勝利者敘事”，思考那些未能留下文字記錄的普通人的生活，以及他們對文明進程的貢獻與犧牲。 本書適閤所有對曆史、人類學、考古學以及文明興衰規律感興趣的讀者。它提供瞭一個宏大而細緻的視角，讓我們得以窺見人類文明在不斷地創造與消亡的循環中，所閃爍齣的永恒智慧與結構性弱點。閱讀此書，如同站在一座被時間侵蝕的巨大遺址前，聆聽那些沉默已久的文明，在風中發齣的最後迴響。

評分☆☆☆☆☆

我帶著一種近乎朝聖般的心情開始瞭這次閱讀的旅程，坦白說，這本書的文字密度和邏輯推進速度，遠超我預期的挑戰。它不像當代流行的科普讀物那樣，用大量簡化的比喻和直白的敘述來迎閤碎片化的注意力。相反，作者展現齣的是一種嚴謹到近乎偏執的思辨結構，每一個論點都不是憑空齣現的，而是建立在前文無數觀察和推導之上的。這種行文風格，初讀時無疑會帶來閱讀上的阻力，仿佛在攀登一座陡峭的思維階梯，每一步都需要穩固地踩在上一層的基石上。我發現自己不得不頻繁地停下來，迴溯前幾頁的內容，試圖徹底消化那些復雜的概念界定和論證鏈條。這絕非一本可以輕鬆“讀完”的書，它要求讀者拿齣極大的心智投入，去適應一種完全不同的思考節奏和深度，挑戰著我們習以為常的認知習慣。

評分☆☆☆☆☆

隨著閱讀的深入，我開始關注到排版和字體選擇的細微之處。對於這樣一部文本量巨大的作品，閱讀體驗很大程度上取決於版式設計，而在這方麵，齣版商的處理堪稱教科書級彆。行距的設置恰到好處，既保證瞭每行文字的完整性，又避免瞭文字過於擁擠造成的壓迫感。字體選用瞭一種略帶古典韻味的襯綫體，清晰有力，即使在長時間閱讀後，眼睛的疲勞感也比閱讀很多現代印刷品時要輕得多。我注意到，一些關鍵性的術語或引用的部分，有細微的字體變化或著重處理，這在沒有注釋的情況下，為讀者提供瞭一種無聲的導航，指引我們識彆齣文本中的核心骨架。這種對閱讀舒適度的關注，體現瞭齣版方對讀者實際體驗的體恤，畢竟，麵對如此艱深的理論，任何外部乾擾都可能成為中斷深入思考的導火索。

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這本書的內在力量在於它提供瞭一種看待人類經驗的全新透鏡。我不是一個專業的心理學研究者，但它所構建的那個深邃的內在世界圖景，如同打開瞭一扇通往未知大陸的門。它迫使我去審視那些在日常生活中被我視為理所當然、一筆帶過的念頭和動機的源頭。原本以為它隻是一種對特定現象的解釋工具，但接觸後纔發現，它更像是一種哲學思辨，一種關於“我是誰”的持續追問。閱讀過程中，我時常會産生一種奇異的共鳴，某些場景的描述，雖然是建立在那個時代的觀察之上，卻奇跡般地映照齣當下自身的某些模糊情境。這種跨越時空的連接感，是任何淺嘗輒止的普及讀物所無法給予的，它真正觸及瞭人類心智運作的某種永恒的底層代碼。

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然而，我也必須坦誠地指齣，這本書的價值與門檻是成正比的。對於初次接觸相關思想體係的讀者而言，這本原著的體量和深度，可能會帶來一定的勸退效果。它需要一種持續的、不間斷的專注力，稍有走神，便可能在復雜的論證鏈條中迷失方嚮，需要花費額外精力重新定位。我能想象，如果不是抱持著極大的求知欲和對深度理解的渴望，很多人可能會在中途放棄，轉而尋求更簡化的闡釋版本。但這恰恰是其價值的體現——它拒絕提供唾手可得的答案，而是要求讀者親手去挖掘和構建理解的橋梁。對於那些願意付齣時間、願意承受思維上的挑戰，並渴望站在思想巨人的肩膀上審視自身的讀者來說，這本原著無疑是一筆無法估量的精神財富，其深度和廣度，足以支撐長久的研讀與反思。

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這本厚重的精裝本甫一入手，便有一種沉甸甸的曆史感撲麵而來，仿佛指尖觸及的不再是紙張和油墨，而是跨越世紀的智者低語。裝幀設計無疑是下瞭心思的，皮革質感的外殼與燙金的書名相互映襯，散發齣一種低調而又莊重的氣息，讓人忍不住想把它擺放在書架最顯眼的位置，作為一種精神上的圖騰。我喜歡這種對經典應有的尊重，它不是那種輕飄飄的平裝本可以比擬的。初次翻開時，那種油墨散發的淡淡氣味，帶著一絲年代的滄桑感，瞬間將我帶入一個需要全神貫注的閱讀場域。我還沒有深入文本，但僅憑這外在的呈現，就已經感受到瞭它作為一部劃時代巨著的重量感。它不僅僅是一本書，更像是一個值得反復摩挲、細細品味的藝術品，體現瞭齣版方對原著精神內核的深刻理解與緻敬。這種對物理載體的重視，在如今這個電子閱讀日益盛行的時代，顯得尤為珍貴和難得，它強迫你放慢腳步，以一種近乎儀式化的態度去對待即將展開的知識探索。

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送盆友的生日禮物，很棒，盆友很喜歡

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女兒指定的，也不知能看懂多少。

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百年經典精品收藏人文閱讀學術權威思想沉澱社會文化資深閱曆

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看著是原版書，和平常的排版不一樣

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卡夫卡的變形記可謂現代文學的經典，以前看過中文譯本，現在看看英譯本，加強理解

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封麵做的很漂亮啊，封底這個是啥？

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卡夫卡名著 。性價比高。全英文。翻譯不錯。

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很大，很厚，字數也很多，不過還沒看，感覺不錯。《作為意誌與錶象的世界》為對照

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對學習文學和文化的學生來說是一部無價的參考書，介紹瞭復雜的文學和文化理論術語、主題和概念,對於深入研究和課堂講解文學和文化理論都具有實用價值