《女性心理的结构类型》——ToniWolff(7)

文艺复兴时代带来了古希腊经典遗迹的复活，奥林匹斯及其诸神再一次进入了意识层面——对于男性来说是一张多面的灵魂图像，而对女性来说则是女性元素多方面的象征表达：赫拉，代表了配偶和王后；德墨忒尔-泊尔塞福涅，代表了母亲；阿芙洛狄忒，代表了情人；帕萨斯·雅典娜，代表了文化的载体以及英雄的女保护者；阿尔忒弥斯，代表了优雅的女猎手；赫卡特，代表了幽冥魔法的统治者。然而，文艺复兴的本质并非是对古代宗教信仰的倒退，而是对人性本质的发现；文艺复兴是精神的倡导者，从那时起另外一个世界的事物涌入到这个世界变成了不可阻挡的趋势，而这个趋势最终错误的导向了唯物主义。当然，从积极的角度来看，这个世界确实是真正意义上的实在，而对它进行实证研究，必然会重新发现某些既定的，但不一定是显而易见的事实：也就是物理学中物质的能量概念，以及在心理学中，心灵既是意识的起源，又是所有意识在生命中的领悟和表现的创造性母体。
连同男性的无意识，女性心灵也为这些知识带来了巨大的贡献，这在C.G.荣格的《欧洲的女性》以及琳达·菲茨-戴维的《女性作为心灵生命的唤醒者》都有描述。
These few historical side-lights were necessary as a basis for a schematic representation of the structural forms of the modern woman. In his book " Die Rolle der Erotik in der mannlichen Gesellschaft" (The Role of Erotics in the Male Society) Diederichs, 1910, Hans BlGher postulated two female structural forms, the " consort" (Penelope) and the " free woman" (Calypso). Edouard Schure presents a third one with his " Femmes inspiratrices et poetes annonciateurs" Perrin & Co., Paris 1907. In actual fact there are probably four forms. They must needs be characterized by names, but I am fully aware of the questionable character of this terminology. They might be referred to as the psychic forms of the mother and spouse, the hetaira (companion, friend), the Amazon and the medial woman. In common with the psychological functional types is the contrary direction of their axes (i.e. personally or impersonally related) and the fact that, as a rule, one form is the predominant one., and may be joined by another, while the third and fourth are at first unconscious and can be made conscious and integrated only with difficulty and during the later part of life. In view of the fact that all four forms can be traced back in the history of culture, they probably are of an archetypal nature . They also correspond to the aspects of the male Anima.