《女性心理的结构类型》——ToniWolff(4)

这里仅应提及一个历史事实，作为现代女性问题的象征性例子：许多现代女性对其自身的自我和女性本质的不安全感在天主教历史中很少发现。在天主教中，以圣母玛利亚（Mary）的名义，对女性主义原则的崇拜不仅从很久以前就与男性的神性联系在一起，而且这种联系也不是最近才被称之为教条的（如歌德在《浮士德》的结局中所预见的那样），而它的各个方面都是女性生存方式的象征性表示：主的女仆，处女，圣灵的新娘，上帝的母亲，与异教徒战斗的人，女仲裁者，天堂的王后等。从历史的角度来看，新教妇女（和犹太妇女）的不安全感是由于在唯一的男性神格内缺乏女性自己的原则-这种形而上学与父权-男性文明并行。但是宗教象征主义原则上应该包括他或她的全部人格在内。但是，鉴于不可能回到过去这一事实，有关各方只能沿着加剧的分化和对所涉及的心理问题加深了解的道路前进。
The disappearance of the feminine (Chinese "Yin") principle in protestantism, including the figure of Mary, as well as meaning and mysticism in cult and myth, and the exclusive reliance upon the " word" as fundamental principle resulted in the promotion of science and technics, but also in the development of the " logos" into a purely rational instrument with the exclusion of the psychic factor. (The exponents of this trend in psychology are Freud and A. Adler, while in sociology and politics it is Marxism.) The " elimination of the psychic factor" from consciousness necessarily leads to exteriorization and collectivization, for the psyche is the inner life and the basis of individuality (7). In medieval mysticism the soul is the organ for the experience of God and the " birth of God"; man thus reaches the centre in himself and at the same time in the " primal ground" . The modern " mystical" urge does not strive for " soul" but for " gnosis" , for " superior knowledge" , and thus imitations of " eastern wisdom" of all kinds are consequently in sway. The " soul" , i.e. the psyche, is the feminine principle, the principle of relatedness, while " logos" abstracts and generalizes the individual . The valuation of the soul corresponds to that of the woman, as can be seen for instance during the other flowering of the Middle Ages, i.e. the minne period and the " cours d"amour" . Dante belongs here, and so do the legends of King Arthur and the Grail in which the " enchanting minne" (Lady Venus, the fairy Morgane, etc.) has a place of her own .