संक्षेप में, 'डबलिंग' (दो रूपों में जीना) वह मनोवैज्ञानिक तरीका है जिसके ज़रिए कोई व्यक्ति अपने भीतर की बुरी संभावनाओं को बाहर लाता है। वह बुराई न तो इंसान के स्वभाव में पूरी तरह शामिल होती है और न ही उससे पूरी तरह अलग होती है। इस दोहरेपन को जीना और उस बुराई को बाहर लाना एक नैतिक चुनाव है जिसके लिए इंसान खुद ज़िम्मेदार होता है, चाहे उसका चेतना का स्तर कुछ भी हो।
In sum, doubling is the psychological means by which one invokes the evil potential of the self. That evil is neither inherent in the self nor foreign to it. To live out the doubling and call forth the evil is a moral choice for which one is responsible, whatever the level of consciousness involved.
In sum, doubling is the psychological means by which one invokes the evil potential of the self. That evil is neither inherent in the self nor foreign to it. To live out the doubling and call forth the evil is a moral choice for which one is responsible, whatever the level of consciousness involved.
और मैंने हाइड्रोजन बम या किसी भी प्रकार के परमाणु हथियारों के इस्तेमाल की रणनीतिक योजनाओं में शामिल मानसिक सुन्नता के बारे में सोचा। और मैंने उन तरीकों के बारे में भी सोचा जिनसे हम सभी उस स्थिति से गुजरते हैं जिसे रोज़मर्रा की ज़िंदगी की सुन्नता कहा जा सकता है।
And I thought about the psychic numbing involved in strategic projections of using hydrogen bombs or nuclear weapons of any kind. And I also thought about ways in which all of us undergo what could be called the numbing of everyday life.
And I thought about the psychic numbing involved in strategic projections of using hydrogen bombs or nuclear weapons of any kind. And I also thought about ways in which all of us undergo what could be called the numbing of everyday life.
कभी-कभी ऐसा कहा जाता है कि मनोचिकित्सक ऐसे डॉक्टर होते हैं जो खून देखकर डर जाते हैं। शायद मैं भी उसी श्रेणी में आ गया था।
Sometimes its said that psychiatrists are doctors who are frightened by the sight of blood. I might have fallen into that category.
Sometimes its said that psychiatrists are doctors who are frightened by the sight of blood. I might have fallen into that category.
एक बार फिर, मैं अपने पिता से प्रभावित था, जो एक पक्के नास्तिक थे और यहूदी धर्म के पारंपरिक या रूढ़िवादी स्वरूपों का विरोध करने में गर्व महसूस करते थे, जिनमें उनके माता-पिता और मेरी माँ के माता-पिता रचे-बसे थे।
Again, I was influenced by my father, who was very much an atheist and took pride in combating the traditional or orthodox forms of Judaism, which his parents and which my mother’s parents were very steeped in.
Again, I was influenced by my father, who was very much an atheist and took pride in combating the traditional or orthodox forms of Judaism, which his parents and which my mother’s parents were very steeped in.
डेविड फ्रैंकफर्टर का यह बहुमूल्य और बेहतरीन ढंग से लिखा गया अध्ययन हमें दानव-विद्या की दूर की गहराइयों में ले जाता है। दूसरों को बुराई के रूप में लेबल करने से होने वाले नुकसान का दस्तावेजीकरण करके, वे हम में से उन लोगों के सामने एक चुनौती पेश करते हैं जो, चाहे कितने भी खेद के साथ क्यों न हो, इस अवधारणा की आवश्यकता में विश्वास करते हैं।
David Frankfurter’s valuable, well-written study takes us to the far reaches of demonology. In documenting the harm done by labeling others evil, he poses a challenge to those of us who believe, however regretfully, in the necessity of the concept.
David Frankfurter’s valuable, well-written study takes us to the far reaches of demonology. In documenting the harm done by labeling others evil, he poses a challenge to those of us who believe, however regretfully, in the necessity of the concept.
दुनिया के हर वयस्क को यह अहसास होता है कि हमारे द्वारा बनाए गए इन हथियारों से किसी भी समय उसका नामों-निशान मिटाया जा सकता है।
Every adult in the world has some sense that he or she might be obliterated at any time by these weapons that we have created.
Every adult in the world has some sense that he or she might be obliterated at any time by these weapons that we have created.
नाज़ी डॉक्टरों का अध्ययन शुरू करने का एक कारण यह था कि इस व्यक्तिगत सफ़र में, मुझे बार-बार ऐसा महसूस हुआ कि मैं वाक़ई होलोकॉस्ट (यहूदियों के नरसंहार) का अध्ययन करना चाहता हूँ और यह कि मैं ज़्यादा से ज़्यादा यह चाहत रखता था कि यह अध्ययन अपराधियों पर केंद्रित हो, जो मुझे लगा कि ज़्यादा ज़रूरी था।
One reason that I embarked on a study of Nazi doctors was that in this personal journey, I had the feeling increasingly that I did want to do a Holocaust study and that increasingly I wanted it to be of perpetrators, which I thought was more needed.
One reason that I embarked on a study of Nazi doctors was that in this personal journey, I had the feeling increasingly that I did want to do a Holocaust study and that increasingly I wanted it to be of perpetrators, which I thought was more needed.
अस्तित्त्ववादी अपराधबोध का एकतरफा शोषण ही विचार सुधार का सबसे बड़ा हथियार है, और शायद इसके प्रतिभागियों पर इसके भावनात्मक प्रभाव का सबसे महत्वपूर्ण स्रोत भी है। इसके इर्द-गिर्द वे मुद्दे घूमते हैं जो विचार सुधार के परिणाम के लिए सबसे अधिक निर्णायक होते हैं।
The one-sided exploitation of existential guilt is thought reform’s trump card, and perhaps its most important source of emotional influence over its participants. Revolving around it are issues most decisive to thought reform’s outcome.
The one-sided exploitation of existential guilt is thought reform’s trump card, and perhaps its most important source of emotional influence over its participants. Revolving around it are issues most decisive to thought reform’s outcome.
मैंने वियतनाम के सैनिकों से बहुत कुछ सीखा, खासकर इसलिए क्योंकि उनमें से कुछ लोग अपने ही देश के युद्ध के खिलाफ हो गए थे।
I learned a lot from Vietnam veterans, especially as some of them turned against their own war.
I learned a lot from Vietnam veterans, especially as some of them turned against their own war.
मैं ब्रुकलिन का लड़का हूँ। मेरा जन्म न्यूयॉर्क के ब्रुकलिन में हुआ था, मैं वहीं पला-बढ़ा, और मेरा अधिकांश बचपन वहीं बीता।
I’m a Brooklyn boy. I was born in Brooklyn, New York, and raised there, and spent most of my childhood there.
I’m a Brooklyn boy. I was born in Brooklyn, New York, and raised there, and spent most of my childhood there.
मैंने कभी खुद को उस सफेद कोट में एक मुकम्मल डॉक्टर के रूप में नहीं देखा था, लेकिन इलाज के विचार और इसके मनोवैज्ञानिक पहलू में मेरी रुचि काफी कम उम्र में ही हो गई थी।
I never quite envisioned myself a proper doctor under that white coat, but I was interested in the idea of healing and in the psychological dimension rather early on.
I never quite envisioned myself a proper doctor under that white coat, but I was interested in the idea of healing and in the psychological dimension rather early on.
दूसरी बात यह हुई कि मेरा आखिरी सैन्य असाइनमेंट आया - यह एयर फोर्स में था; मैंने सेना में इसलिए नाम लिखाया था ताकि एक साधारण सिपाही के तौर पर जबरन भर्ती होने से बच सकूं, और ज़ाहिर है कि मैंने एयर फोर्स में केवल चिकित्सा या मनोचिकित्सा का ही अभ्यास किया इसलिए मैं कभी किसी हिंसक युद्ध में नहीं रहा।
The other thing that happened was my last military assignment – this was in the air force; I had enlisted in order to avoid being drafted as a private, and of course I only practiced medicine or psychiatry in the air force so I was never in any kind of violent combat.
The other thing that happened was my last military assignment – this was in the air force; I had enlisted in order to avoid being drafted as a private, and of course I only practiced medicine or psychiatry in the air force so I was never in any kind of violent combat.
जब मैं न्यूयॉर्क शहर में अपनी मनोचिकित्सा रेजिडेंसी ट्रेनिंग में ही था, तब मुझे पचास के दशक की शुरुआत में, कोरियाई युद्ध के समय, उस दौर की डॉक्टरों की अनिवार्य भर्ती का सामना करना पड़ा था।
When I was still in my psychiatric residency training in New York City, I was subjected to the doctor draft of that time, during the early fifties, at the time of the Korean War.
When I was still in my psychiatric residency training in New York City, I was subjected to the doctor draft of that time, during the early fifties, at the time of the Korean War.
बचपन में मुझे खेलों से बहुत लगाव था, और मैं किसी भी चीज़ से ज़्यादा खेलों से प्यार करता था। मैंने जो पहली किताबें पढ़ीं वे खेलों के बारे में थीं, जैसे 'बेसबॉल जो' जैसी किताबें, जिसे एक बेसबॉल हीरो कहा जाता था।
As a kid I was fascinated with sports, and I loved sports more than anything else. The first books I read were about sports, like books about Baseball Joe, as one baseball hero was called.
As a kid I was fascinated with sports, and I loved sports more than anything else. The first books I read were about sports, like books about Baseball Joe, as one baseball hero was called.
लेकिन मैंने कॉर्नेल यूनिवर्सिटी में सिर्फ दो कैलेंडर वर्ष बिताए, हालाँकि वह तीन साल से ज़्यादा के काम के बराबर था, और फिर मेडिकल स्कूल चला गया तथा मनोचिकित्सा में मेरी रुचि पैदा हो गई, यहाँ तक कि मैंने मेडिकल स्कूल में एक तरह का साइकियाट्री क्लब बनाने में भी मदद की।
But I spent just two calendar years at Cornell University, though it was covering more than three years of work, and then went to medical school and did become interested in psychiatry, and even helped form a kind of psychiatry club in medical school.
But I spent just two calendar years at Cornell University, though it was covering more than three years of work, and then went to medical school and did become interested in psychiatry, and even helped form a kind of psychiatry club in medical school.
और मैंने किसी तरह कुछ शोध सहायता पाने का प्रबंध किया और चीन से बाहर आ रहे लोगों (पश्चिमी और चीनी दोनों) के इंटरव्यू लेते हुए डेढ़ साल और हांगकांग में बिताए। और विचार सुधार या तथाकथित ब्रेनवाशिंग पर वह मेरा पहला असली शोध अध्ययन था।
And I managed to arrange to get some research support and to stay in Hong Kong for another year and a half, interviewing people coming out of China, both Westerners and Chinese. And that was my first real research study on thought reform or so-called brainwashing.
And I managed to arrange to get some research support and to stay in Hong Kong for another year and a half, interviewing people coming out of China, both Westerners and Chinese. And that was my first real research study on thought reform or so-called brainwashing.
हाँ, अपने पूरे काम के दौरान मैं बचे हुए लोगों (सर्वाइवर्स) के बारे में ही बहुत सोचता रहा हूँ।
Yes, I’ve been very preoccupied with the survivor all through my work.
Yes, I’ve been very preoccupied with the survivor all through my work.
मैंने पहला अध्ययन इसलिए किया क्योंकि मेरा सामना किसी ऐसी चीज़ से हुआ था जिसे मैंने सेना में रहते हुए महत्वपूर्ण और दिलचस्प पाया था - यह विचार सुधार की प्रक्रिया।
I did the first study because I had been exposed to something that I took to be important and interesting – this thought reform process – in the military.
I did the first study because I had been exposed to something that I took to be important and interesting – this thought reform process – in the military.
मुझे ऐसा नहीं लगता कि बहुत कम उम्र में मैंने ऐसी किताबें पढ़ीं जिन्होंने मेरे मन पर गहरी छाप छोड़ी हो।
I don’t have the feeling that as a very young person I read books that absolutely made their mark on my mind.
I don’t have the feeling that as a very young person I read books that absolutely made their mark on my mind.
जब हम दुनिया को खत्म करने की सामूहिक इच्छा के सामाजिक और मनोवैज्ञानिक कारणों पर आगे विचार करते हैं, तो हम शायद उसमें अपना अक्स ज़्यादा देख पाते हैं और इस तरह के समूहों को हमारे अपने समाज के एक अंधेरे "सांस्कृतिक भूमिगत" हिस्से के रूप में देखने लगते हैं। हम यह भी खोज सकते हैं कि जो भी चीज़ हमारे समाज को अधिक सभ्य और उसके फायदों में सभी को शामिल करने वाली बनाती है, वह निश्चित रूप से हर चीज़ को नष्ट करने की कट्टरवादी प्रवृत्ति को कमज़ोर करती है।
When we consider further the social and psychological roots of the collective urge to kill the world, we are likely to see more of ourselves in it and to begin to think of such groups as something of a dark “cultural underground” of our own society. We are also likely to discover that whatever renders our society more decent and more inclusive in its benefits is likely to undermine the totalistic impulse to destroy everything.
When we consider further the social and psychological roots of the collective urge to kill the world, we are likely to see more of ourselves in it and to begin to think of such groups as something of a dark “cultural underground” of our own society. We are also likely to discover that whatever renders our society more decent and more inclusive in its benefits is likely to undermine the totalistic impulse to destroy everything.
लेकिन जब मैं हिरोशिमा गया और लोगों के काम के विवरण का अध्ययन करने या बस उन्हें सुनने लगा, तो यह बिल्कुल साफ था कि वे हर समय मौत के बारे में बात कर रहे थे, अपने चारों तरफ मरते हुए लोगों के बारे में, मौत के प्रति उनके अपने डर के बारे में।
But when I went to Hiroshima and began to study or just listen to people’s descriptions of their work, it was quite clear they were talking about death all the time, about people dying all around them, about their own fear of death.
But when I went to Hiroshima and began to study or just listen to people’s descriptions of their work, it was quite clear they were talking about death all the time, about people dying all around them, about their own fear of death.
और मैं कई मनोविश्लेषणात्मक लेखों की पेचीद और भारी-भरकम गद्य शैली से परेशान था, जो ऐसा लगता था कि खुद अपने ही विचारों के समंदर में डूबी हुई है।
And I was troubled by the heavy-handed prose of so much psychoanalytic writing, which seemed drowned in its own concepts.
And I was troubled by the heavy-handed prose of so much psychoanalytic writing, which seemed drowned in its own concepts.
मनोवैज्ञानिक रूप से, सामूहिक हत्या में डॉक्टरों की संलिप्तता से ज़्यादा कोई और चीज़ न तो काली है, न डरावनी है, और न ही स्वीकार करने में कठिन है। आधुनिक डॉक्टर चाहे कितने भी तकनीकी या व्यावसायिक क्यों न हो गए हों, उन्हें अभी भी एक चिकित्सक माना जाता है - और वे चिकित्सा की उस परंपरा के प्रति जवाबदेह होते हैं, जिसका हर संस्कृति सम्मान करती है और जिस पर निर्भर रहती है।
Psychologically, nothing is darker or more menacing, or harder to accept, than the participation of physicians in mass murder. However technicized or commercial the modern physician may have become, he or she is still supposed to be a healer – and one responsible to a tradition of healing, which all cultures revere and depend upon.
Psychologically, nothing is darker or more menacing, or harder to accept, than the participation of physicians in mass murder. However technicized or commercial the modern physician may have become, he or she is still supposed to be a healer – and one responsible to a tradition of healing, which all cultures revere and depend upon.
ये धुनें जापानी लोकप्रिय संस्कृति के उन विषयों का मिश्रण हैं जिनमें अत्यधिक, बच्चों जैसी मासूमियत और क्रूरता से अलग-थलग करने वाली साधुरूप क्रूरता शामिल है। ओम् (Aum) ने अपने संगठन के लिए इसका सहारा लिया क्योंकि उसने समाज के प्रति युवाओं के मुश्किल से दबे हुए गुस्से को हवा दी थी।
The ditties blend Japanese popular culture themes of saccharine, childlike goodness and viciously detached sadism, which Aum drew upon as it tapped the barely suppressed rage of the young against their society.
The ditties blend Japanese popular culture themes of saccharine, childlike goodness and viciously detached sadism, which Aum drew upon as it tapped the barely suppressed rage of the young against their society.
वे ऐसा महसूस करने लग सकते हैं कि केवल दुनिया की मौत ही उन्हें अपने अंदर के खालीपन और सुन्नता से उबरने में मदद कर सकती है।
They may come to feel that only the world’s death can enable them to overcome their own inner deadness.
They may come to feel that only the world’s death can enable them to overcome their own inner deadness.
यह सुनने में शायद अजीब लगे, लेकिन मैं अक्सर कहता हूँ कि सेना ने संयुक्त राज्य अमेरिका की एक पारंपरिक ज़िंदगी से मेरी रक्षा की और इसके लिए मैंने कभी वास्तव में उन्हें धन्यवाद नहीं दिया, क्योंकि अपने काम में मैं कभी सेना समर्थक नहीं रहा हूँ।
It may sound terrible, but I often say that the military saved me from a conventional life in the United States and I’ve never really thanked them for it, because I haven’t exactly been pro-military in my work.
It may sound terrible, but I often say that the military saved me from a conventional life in the United States and I’ve never really thanked them for it, because I haven’t exactly been pro-military in my work.
इस घटना का मतलब यह नहीं है कि ज़्यादातर जापानी लोग ओम् (Aum) से भयभीत नहीं थे। यह ज़रूर संकेत देता है कि कई युवा वयस्कों को अपना समाज इतना भ्रष्ट और पाखंडी लगा कि इसके खिलाफ किसी भी हद तक उपहास, यदि हिंसा नहीं तो, को सही ठहराया गया।
The incident does not mean that most Japanese were not appalled by Aum. It does suggest that many young adults viewed their society as so corrupt and hypocritical that any degree of mockery, if not violence against it, was justified.
The incident does not mean that most Japanese were not appalled by Aum. It does suggest that many young adults viewed their society as so corrupt and hypocritical that any degree of mockery, if not violence against it, was justified.