遗传、环境与性格的形成

本文摘自《个人与群体事件的本质》第四章“架构二的特性” 第八百二十七节

遗传在所谓性格的形成上所起的作用比一般认为的要小得多。

就此而论，通常所理解的环境也一样。可是，你们的文化信念使你们倾向于以遗传和环境来诠释经验，因此，你们主要聚焦在遗传和环境上，以之作为行为的主要原因。这转而造成了太过结构化的经验，而这本无必要。你们不曾关注例外——那些不符合家庭模式或环境的儿童，因此当然也没有人试图去观察那种不被公认的行为。

因此，往往，在人类活动背后有组织的大型模式几乎完全逃过了你们的注意。举例来说，你们经常读到有些人似乎深受虚构人物、历史人物或完全陌生的人的影响，比受自己家庭的影响还多。这种情形被认为是怪事。

人类人格对各种刺激远比我们设想的要开放得多。如果认为信息只通过肉体的途径而为个人接收的话，那么当然，遗传与环境必然被视为人类动机背后的原因。当你们明了,人格能够并的确获取着其他种类的信息，而不只通过肉体时，那么你们一定开始好奇，那些数据在个性的形成与个人的成长上到底有什么影响。孩子在出生时就有性格，而他们一生的大概意向在那时就已存在，正如他们后来将拥有一副成人身体的大概蓝图一样的确定。

Heredity plays far less a part in the so-called formation of character than is generally supposed.　

For that matter, the same is true of environment, as it is usually understood. Your cultural beliefs predispose you to interpret experience in terms of heredity and environment, however, so that you focus primarily upon them as prime causes of behavior. This in turn results in much more structured experience than necessary. You do not concentrate upon the exceptions — the children who do not seem to fit the patterns of their families or environments, so of course no attempts are made to view those kinds of unofficial behavior.

Because of this, large organized patterns behind human activity often escape your notice almost completely. You read constantly of people who seem to have been most affected by fictional characters, for example, or by personalities from the past, or by complete strangers, more than they have been affected by their own families. Such situations are considered Oddities.

The human personality is far more open to all kinds of stimuli than is supposed. If information is thought to come to the self only through physical means, then of course heredity and environment must be seen behind human motivation. When you realize that the personality can and does have access to other kinds of information than physical, then you must begin to wonder what effects those data have on the formation of character and individual growth. Children do already possess character at birth, and the entire probable intent of their lives exists then as surely as does the probable plan for the adult body they will later possess.

——摘自《个人与群体事件的本质》（The Individual and the Nature of Mass Events）Laujenny 校译

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