Source: Copyright Twentieth Century Fox. Public Domain.
资料来源：版权二十世纪狐狸。公共领域。
Back in my early days of blogging for Psychology Today, I posted an article (2010) on the UFO (now UAP) phenomenon which, more than a decade-and-a-half later, I want to revisit and further amplify.
早在我今天的《心理学博客》的早期，我就UFO（现在的UAP）现象发表了一篇文章（2010年），该文章在十年半之后，我想重新访问并进一步放大。
It is a subject that has grown increasingly compelling and fascinating for some over the years, including myself, particularly following the recent release of military verified videos of so-called UAPs by the U.S. government (see The New York Times article), and one I believe worthy of further analysis. What is the psychological significance of this strange phenomenon?
多年来，包括我本人在内的某些主题越来越引人注目和引人入胜，尤其是在最近发行了军事验证的视频之后，美国政府对所谓的UAPS进行了发行（请参阅《纽约时报》的文章），我相信值得进一步分析。这种奇怪现象的心理意义是什么？
As Stanford psychiatrist Irvin Yalom (1980) asserts, one of the"ultimate concerns" of humankind is our existential state of alienation and isolation often expressed in the question: Are we alone in the universe? Traditionally, religion (i.e., the belief in god or gods or some superhuman being) has been helpful for some, both individually and collectively, in assuaging the sense of being all alone in a cold and uncaring cosmos. However, for many today, traditional religion no longer fulfills this function.
正如斯坦福精神科医生欧文·雅洛姆（Irvin Yalom，1980）所断言的那样，人类的“最终关切”之一是我们在问题中经常表达的疏远和孤立状态：我们在宇宙中是否一个人？传统上，宗教（即，对神或神或某些超人存在的信仰）对某些人来说是对某些人的帮助，可以帮助您求助于寒冷而无情的宇宙中孤独的感觉。但是，对于今天的许多人来说，传统宗教不再履行这一功能。
Yet, despite this secular turn away from religion toward a more scientific worldview, for a growing number of people the answer to this age old query is nevertheless a resounding NO. Why? Because they fervently believe in the existence of intelligent extraterrestrial life. (See, for example, my prior piece on the wildly popular television program, Ancient Aliens.) It is as if faith in some divine deity has been replaced by belief in alien life forms visiting Earth in extraordinary vehicles beyond our current technological comprehension. This quasi-religious conviction regarding the objective reality of extraterrestrial visitation begs several big questions, not the least of which are: Who are they? Why are they here? What do they want?
然而，尽管这种世俗的世俗从宗教转向了更科学的世界观，但由于越来越多的人的回答是，这个古老的查询的答案仍然是响亮的。为什么？因为他们热烈相信聪明的外星人生活的存在。（例如，请参阅我在广受欢迎的电视节目《古代外星人》中的先前文章。）好像对某些神圣神的信仰已被对外星人生命形式的信念所取代，而不是我们目前的技术理解之外的非凡车辆访问地球。这种关于外星探访客观现实的准宗教信仰的信念引发了几个大问题，其中最重要的是：他们是谁？他们为什么在这里？他们想要什么？
In 1958, C.G. Jung published a very controversial work about UFO's, at that time popularly referred to as"flying saucers." Later posthumously titled Flying Saucers: A Modern Myth of Things Seen in the Sky (Princeton University Press, 1979), Jung's main concern at that time was less whether or not these UFO's objectively, physically or materially exist than with their subjective, phenomenological inner reality, psychological meaning, and spiritual significance. (See my prior posts on subjective and objective reality.)
1958年，C.G。荣格发表了一份关于不明飞行物的非常有争议的作品，当时通常称为“飞碟”。后来命名为“飞碟：天空中看到的现代神话”（普林斯顿大学出版社，1979年），荣格当时的主要关注点不是这些不明飞行物在客观，物理上还是物质上都不是它们的主观，现象学内部现实，心理学意义，心理意义和精神意义。（请参阅我以前关于主观和客观现实的文章。）
Jung's existential emphasis on our fundamental human need for meaning in the face of a seemingly random and meaningless universe is something he shared with psychotherapists like Otto Rank, Viktor Frankl and Rollo May (see my prior post). Indeed, meaning and the problem of meaninglessness is, as Yalom (1980) posits, another ultimate concern of existential psychotherapy.
荣格的生存强调我们对人类对意义的基本需求，面对一个看似随机且毫无意义的宇宙，这是他与Otto Rank，Viktor Frankl和Rollo May等心理治疗师分享的（请参阅我的先前帖子）。的确，正如Yalom（1980）所提出的那样，意义和无意义的问题是存在性心理治疗的另一个最终关注点。
Existential analyst Viktor Frankl (1946/1984) felt that we all possess an innate, instinctual"will to meaning": i.e., an intrinsic need to make sense of life, to find some significance and purpose.(See my prior post.) When this basic need is chronically unmet or frustrated, when we find ourselves living in a seemingly absurd, meaningless world, a state of mind he termed an"existential vacuum" frequently resulting in feelings of despair, rage, depression, and embitterment. As Jung pithily put it,"Man cannot stand a meaningless life."
存在的分析师维克多·弗兰克尔（Viktor Frankl，1946/1984）认为，我们所有人都具有先天的，本能的“意义”：即，有意义的生活意义，找到一些意义和目的的内在需求。（请参阅我的先前帖子。在绝望，愤怒，沮丧和振动中。正如荣格奇特地指出的那样，“人不能忍受毫无意义的生活。”
Existential psychoanalyst Rollo May, in his final major work, The Cry for Myth (1991), clearly illustrates the vital psychological importance of myths (or personal or archetypal narratives) that help give meaning to human existence and suffering. Soren Kierkegaard, a philosophical forerunner of existential therapy, held that life is fundamentally meaningful, and that it is our task to discover that enigmatic meaning.
生存的心理分析家罗洛（Rollo）可能在他的最后一部重要作品中，《神话的哭泣》（Cry for Myth）（1991）清楚地说明了神话（或个人或个人典型叙事）的至关重要的心理重要性，这有助于对人类的生存和苦难赋予意义。生存疗法的哲学先驱者索伦·基尔凯加（Soren Kierkegaard）认为，生活从根本上是有意义的，我们的任务是发现这种神秘的意义。
At the same time, like Jean-Paul Sartre, existential therapy recognizes the possibility that life may be essentially meaningless or absurd except to the extent we courageously and creatively imbue it with meaning. That life holds no inherent hidden meaning other than that which we choose to give it. And that without the capacity to tolerate life's partial or total meaninglessness, we become perilously susceptible to believing almost anything, no matter how fantastic, in order to allay our existential anxiety or Angst about the unknown and satisfy our insatiable psychological and spiritual need for meaning.
同时，像让·保罗·萨特（Jean-Paul Sartre）一样，存在疗法也认识到生命本质上可能毫无意义或荒谬的可能性，除非我们勇于勇敢地创造性地将其充满意义。除了我们选择给予的生活外，生活没有任何固有的隐藏意义。而且，如果没有能力容忍生活的局部或完全无意义的能力，我们就会危险地相信几乎所有事物，无论多么奇妙，都可以消除我们对未知数的焦虑或焦虑，并满足我们无情的心理和精神上的意义需求。
This could partially explain the underlying psychology of the UFO phenomenon. The unknown can, for most if not all creatures, be a frightening and dreadful experience. As with primitive peoples witnessing natural phenomena such as solar or lunar eclipses, fire, floods, thunder, lightning, volcanoes, earthquakes, volcanic eruptions, or tornadoes, we tend to fear the unknown and create elaborate stories or myths to try to explain it, rendering it less scary. Religion can be generally understood as one such myth. Science is another. They both serve the psychological purpose of mitigating our existential anxiety in the face of these enigmatic, mysterious, and terrifying phenomena.
这可以部分解释不明飞行物现象的潜在心理学。对于大多数人来说，未知的人可以是一种令人恐惧和可怕的经历。与目睹天然现象（例如太阳或月食，火，洪水，雷电，雷电，闪电，火山，地震，火山爆发或龙卷风）等原始人一样，我们倾向于害怕未知的故事，并创造出精心策划的故事或神话来努力地解释它，以减少可怕的可怕。宗教通常可以理解为这样的神话。科学是另一种。他们都在面对这些神秘，神秘和恐怖现象时缓解我们的生存焦虑的心理目的。
This is part 1 of a two-part series.
这是两部分系列的第1部分。
