勤奋 vs. 自卑

Thus the inner stage seems all set for “entrance into life,” except that life must first be school life, whether school is field or jungle or classroom. The child must forget past hopes and wishes, while his exuberant imagination is tamed and harnessed to the laws of impersonal things—even the three R’s. For before the child, psychologically already a rudimentary parent, can become a biological parent, he must begin to be a worker and potential provider. With the oncoming latency period, the normally advanced child forgets, or rather sublimates, the necessity to “make” people by direct attack or to become papa and mama in a hurry: he now learns to win recognition by producing things. He has mastered the ambulatory field and the organ modes. He has experienced a sense of finality regarding the fact that there is no workable future within the womb of his family, and thus becomes ready to apply himself to given skills and tasks, which go far beyond the mere playful expression of his organ modes or the pleasure in the function of his limbs. He develops a sense of industry—i.e., he adjusts himself to the inorganic laws of the tool world. He can become an eager and absorbed unit of a productive situation. To bring a productive situation to completion is an aim which gradually supersedes the whims and wishes of play. His ego boundaries include his tools and skills: the work principle (Ives Hendrick) teaches him the pleasure of work completion by steady attention and persevering diligence. In all cultures, at this stage, children receive some systematic instruction, although, as we saw in the chapter on American Indians, it is by no means always in the kind of school which literate people must organize around special teachers who have learned how to teach literacy. In preliterate people and in non-literate pursuits much is learned from adults who become teachers by dint of gift and inclination rather than by appointment, and perhaps the greatest amount is learned from older children. Thus the fundamentals of technology are developed, as the child becomes ready to handle the utensils, the tools, and the weapons used by the big people. Literate people, with more specialized careers, must prepare the child by teaching him things which first of all make him literate, the widest possible basic education for the greatest number of possible careers. The more confusing specialization becomes, however, the more indistinct are the eventual goals of initiative; and the more complicated social reality, the vaguer are the father’s and mother’s role in it. School seems to be a culture all by itself, with its own goals and limits, its achievements and disappointment.

于是，孩子的内在舞台似乎已经为“进入人生”做好了充分的准备，只不过，这里的“人生”首先必须是“学校生活”——无论学校是在田间、在丛林，还是在教室。孩子必须“忘记”过去的希望与愿望，而他那过于旺盛的想象力，也必须被驯服，并被驾驭在非人格化事物的法则之下——甚至包括最基础的 three R’s（读、写、算）。因为，在这个孩子在心理上已经是一个“雏形父母”之前，若要真正成为一个生物学意义上的父母，他必须先成为一名 worker 和 potential provider（潜在的供养者）。随着潜伏期（latency period）的到来，一个发展正常而超前的孩子会“遗忘”——或者更准确地说，是升华——那种通过直接攻击去“制造人”、或者急不可待地想要当爸爸或妈妈的冲动：他现在学会的是：通过“生产东西”来赢得认可。他已经掌握了行走的空间和器官模式；他已经体验到这样一种“终局感”：在“家庭子宫”的包裹之中，不再有可行的未来，于是他便准备好将自己投入到具体的技能与任务中，而这些技能与任务远远超出了仅仅把器官模式当作游戏表达的层次，或仅仅从四肢活动中获得快感的层次。他开始发展出一种 industry（勤奋、产业感）：也就是说，他开始让自己适应工具世界那一整套“无机法则”。他能够成为生产情境中一个热切而专注的单元。让一项生产性情境“完成”本身，便成为一个目标，并逐渐取代游戏中那些随心所欲的意愿和兴之所至的念头。他的自我边界开始把工具与技能也包含进去：work principle（工作原则，Ives Hendrick 所说）教会他，在持续专注与坚持不懈的勤勉中，体会到“完成工作”本身的乐趣。在所有文化中，处于这一阶段的儿童都会接受某种系统的教导，尽管正如我们在关于 American Indians 的章节中看到的那样，这种教导并不总是发生在那种由“识字的人”围绕“学会如何教识字”的专门教师所组织起来的学校里。在前识字社会和非文字型劳动中，孩子们从成年人那里学到许多东西——这些成年人之所以成为“老师”，更多是出于天赋与兴趣，而不是出于任命；而或许，孩子真正学到的最大一部分内容，来自那些比自己年长的儿童。就这样，当孩子准备好去掌握“成年人”所使用的器皿、工具与武器时，技术的基本要素就得以发展。至于识字社会，由于职业分工更为专门化，就必须通过教给孩子那些首先让他“识字”的东西来进行准备——也就是为尽可能多的潜在职业，提供尽可能广泛的基础教育。然而，专业化越是令人困惑，主动性最终的目标就越显得模糊不清；社会现实越是复杂，父亲与母亲在其中所扮演的角色也就越发暧昧难辨。学校似乎成了一种独立的文化，有着自己一套目标与界限，有自己的成就，也有自己的失望。

The child’s danger, at this stage, lies in a sense of inadequacy and inferiority. If he despairs of his tools and skills or of his status among his tool partners, he may be discouraged from identification with them and with a section of the tool world. To lose the hope of such “industrial” association may pull him back to the more isolated, less tool-conscious familial rivalry of the oedipal time. The child despairs of his equipment in the tool world and in anatomy, and considers himself doomed to mediocrity or inadequacy. It is at this point that wider society becomes significant in its ways of admitting the child to an understanding of meaningful roles in its technology and economy. Many a child’s development is disrupted when family life has failed to prepare him for school life, or when school life fails to sustain the promises of earlier stages.

在这一阶段，孩子所面临的危险，在于产生一种自我不足感和自卑感。如果他对自己的工具和技能，或者在“工具伙伴”之间的地位感到绝望，他就可能因此丧失与这些伙伴、以及与工具世界某一部分建立认同的意愿。一旦失去了这种“工业式”联结的希望，他就可能被拉回到俄狄浦斯时期那种更加孤立、也较少工具意识的家庭内部竞争中去。孩子会对自己在工具世界里的“装备”以及在解剖学意义上的“装备”感到绝望，并认为自己注定平庸或能力不足。恰恰在这一点上，更广泛的社会才真正变得重要：社会要通过某些方式，让孩子被接纳到一种对“有意义角色”的理解之中——这些角色属于社会的技术和经济结构。许多孩子的发展恰是在这样的时刻被打断：要么是家庭生活未能为他的学校生活做好准备，要么是学校生活未能兑现早期阶段所做出的承诺。

Regarding the period of a developing sense of industry, I have referred to outer and inner hindrances in the use of new capacities but not to aggravations of new human drives, nor to submerged rages resulting from their frustration. This stage differs from the earlier ones in that it is not a swing from an inner upheaval to a new mastery. Freud calls it the latency stage because violent drives are normally dormant. But it is only a lull before the storm of puberty, when all the earlier drives re-emerge in a new combination, to be brought under the dominance of genitality.

谈到这一“勤奋感”逐渐发展的阶段时，我提到的，是在运用新能力时来自内外部的阻碍，而不是那些新的人类驱力被激化的情形，更不是它们被挫败后所产生的潜在怒火。这个阶段不同于早先的阶段，它并不是一种“从内在剧变到新掌握”的摆动。Freud 把这一时期称为 latency stage（潜伏期），因为种种猛烈的驱力在此阶段通常处于休眠状态。但这不过是在青春期风暴来临之前的短暂平静：到了青春期，先前的各种驱力会以一种新的组合形式重新浮现，并被纳入 genitality（生殖性）的主导之下。

On the other hand, this is socially a most decisive stage: since industry involves doing things beside and with others, a first sense of division of labor and of differential opportunity, that is, a sense of the technological ethos of a culture, develops at this time. We have pointed in the last section to the danger threatening individual and society where the schoolchild begins to feel that the color of his skin, the background of his parents, or the fashion of his clothes rather than his wish and his will to learn will decide his worth as an apprentice, and thus his sense of identity—to which we must now turn. But there is another, more fundamental danger, namely man’s restriction of himself

and constriction of his horizons to include only his work to which, so the Book says, he has been sentenced after his expulsion from paradise. If he accepts work as his only obligation, and “what works” as his only criterion of worthwhileness, he may become the conformist and thoughtless slave of his technology and of those who are in a position to exploit it.

另一方面，从社会层面看，这恰恰又是一个极为关键的阶段：因为所谓 industry（勤奋、产业性）必然牵涉到“在他人身旁做事、与他人一同做事”，于是，关于劳动分工与机会差异的初步感受——也就是对某种“技术—文化精神”（technological ethos）的感受——便在这一时期开始形成。我们在上一节中已经指出，当一个学童开始觉得，决定自己作为学徒的价值、从而决定自己身份感的，不是他的求知愿望和学习意志，而是他的肤色、父母的背景或衣着的式样时，这种感觉对个体与社会都蕴含着严重的危险——而关于身份认同的问题，正是我们接下来要讨论的。但还有另一种更根本的危险，那就是：人把自己局限起来，把自己的视野缩到只容得下“工作”——正如《圣经》（the Book）所言，这是人在被逐出天堂之后所被判决承担的命运。如果一个人把工作当成自己唯一的义务，并把 “what works”（“有效的东西”或“能用就行”）当作唯一的价值标准，他就可能沦为一种随波逐流、缺乏思考的奴隶——被自己的技术所奴役，也被那些掌握技术、能够加以利用的人所奴役。