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HSK7-9 – Inner Child

Posted on September 22, 2026September 22, 2026 by tiffany

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HSK 7–9 · Reading Practice

Explaining the “Inner Child”

Vocabulary

HSK 7–9 討喜tǎoxǐ讨喜tǎoxǐ Tap to flip

likable, endearing, appealing

這隻zhè zhī小狗的xiǎogǒu de表情biǎoqíng很hěn討喜tǎoxǐ,大家dàjiā都dōu喜歡xǐhuan牠tā这只zhè zhī小狗的xiǎogǒu de表情biǎoqíng很hěn讨喜tǎoxǐ,大家dàjiā都dōu喜欢xǐhuan它tā

This puppy’s expression is so endearing that everyone loves it.

HSK 7–9 稀釋xīshì稀释xīshì Tap to flip

to dilute

這罐zhè guàn果汁guǒzhī濃度nóngdù太tài高gāo,需要xūyào加水jiāshuǐ稀釋xīshì才能cáinéng喝hē这罐zhè guàn果汁guǒzhī浓度nóngdù太tài高gāo,需要xūyào加水jiāshuǐ稀释xīshì才能cáinéng喝hē

This juice is too concentrated and needs to be diluted with water before drinking.

HSK 7–9 指涉zhǐshè指涉zhǐshè Tap to flip

to refer to, to denote

這篇zhè piān小說中的xiǎoshuō zhōng de角色juésè,被bèi認為rènwéi指涉了zhǐshè le作者zuòzhě本人的běnrén de經歷jīnglì这篇zhè piān小说中的xiǎoshuō zhōng de角色juésè,被bèi认为rènwéi指涉了zhǐshè le作者zuòzhě本人的běnrén de经历jīnglì

The character in this novel is believed to refer to the author’s own experience.

HSK 7–9 隱喻yǐnyù隐喻yǐnyù Tap to flip

metaphor

詩人shīrén常cháng用yòng「河流」héliú作為zuòwéi時間shíjiān流逝的liúshì de隱喻yǐnyù诗人shīrén常cháng用yòng“河流”héliú作为zuòwéi时间shíjiān流逝的liúshì de隐喻yǐnyù

Poets often use “the river” as a metaphor for the passage of time.

HSK 7–9 依附yīfù依附yīfù Tap to flip

to attach to, to be dependent on

藤蔓téngmàn植物zhíwù需要xūyào依附著yīfù zhe支架zhījià才能cáinéng向上xiàngshàng生長shēngzhǎng藤蔓téngmàn植物zhíwù需要xūyào依附着yīfù zhe支架zhījià才能cáinéng向上xiàngshàng生长shēngzhǎng

Vine plants need to attach themselves to a frame in order to grow upward.

HSK 7–9 迴避huíbì回避huíbì Tap to flip

to avoid, evade

每次měicì談到tándào薪水的xīnshuǐ de問題wèntí,他tā總是zǒngshì想辦法xiǎng bànfǎ迴避huíbì每次měicì谈到tándào薪水的xīnshuǐ de问题wèntí,他tā总是zǒngshì想办法xiǎng bànfǎ回避huíbì

Whenever the topic of salary comes up, he always tries to avoid it.

HSK 7–9 因應機制yīnyìng jīzhì因应机制yīnyìng jīzhì Tap to flip

coping mechanism

長期chángqí處於chǔyú高壓gāoyā環境huánjìng,會huì讓ràng人rén發展出fāzhǎn chū各種gèzhǒng心理xīnlǐ因應機制yīnyìng jīzhì长期chángqí处于chǔyú高压gāoyā环境huánjìng,会huì让ràng人rén发展出fāzhǎn chū各种gèzhǒng心理xīnlǐ因应机制yīnyìng jīzhì

Being in a high-pressure environment for a long time can lead people to develop various psychological coping mechanisms.

HSK 7–9 彷彿fǎngfú仿佛fǎngfú Tap to flip

as if, seemingly

走進zǒujìn這片zhè piàn森林sēnlín,彷彿fǎngfú進入了jìnrù le另一個lìng yí gè世界shìjiè走进zǒujìn这片zhè piàn森林sēnlín,仿佛fǎngfú进入了jìnrù le另一个lìng yí gè世界shìjiè

Walking into this forest feels as if entering another world.

HSK 7–9 消解xiāojiě消解xiāojiě Tap to flip

to dissolve, dispel

一場yì chǎng真誠的zhēnchéng de談話tánhuà,往往wǎngwǎng能néng消解xiāojiě彼此bǐcǐ之間的zhījiān de誤會wùhuì一场yì chǎng真诚的zhēnchéng de谈话tánhuà,往往wǎngwǎng能néng消解xiāojiě彼此bǐcǐ之间的zhījiān de误会wùhuì

A sincere conversation can often dissolve the misunderstanding between two people.

HSK 7–9 一勞永逸yìláoyǒngyì一劳永逸yìláoyǒngyì Tap to flip

to solve once and for all

這個zhège問題wèntí沒辦法méi bànfǎ一勞永逸地yìláoyǒngyì de解決jiějué,需要xūyào長期的chángqí de努力nǔlì这个zhège问题wèntí没办法méi bànfǎ一劳永逸地yìláoyǒngyì de解决jiějué,需要xūyào长期的chángqí de努力nǔlì

This problem can’t be solved once and for all — it requires ongoing effort.

HSK 7–9 回溯性huísùxìng回溯性huísùxìng Tap to flip

retrospective

這種zhè zhǒng調查diàochá具有jùyǒu回溯性huísùxìng,研究人員yánjiū rényuán會huì分析fēnxī過去guòqù十年的shí nián de資料zīliào这种zhè zhǒng调查diàochá具有jùyǒu回溯性huísùxìng,研究人员yánjiū rényuán会huì分析fēnxī过去guòqù十年的shí nián de资料zīliào

This kind of study is retrospective in nature; researchers will analyze data from the past ten years.

1 / 11

Reading Passage

解釋「內在小孩」的概念解释“内在小孩”的概念
內在小孩

「內在小孩」(inner child)一詞,近年在心理諮商與自我成長領域中頻繁出現,然而許多人對它的理解,往往停留在字面上的浪漫想像──彷彿每個人心中都住著一個純真爛漫、渴望被擁抱的孩童形象。這樣的認知固然討喜,卻也在某種程度上稀釋了這個概念原本所指涉的心理現實。“内在小孩”(inner child)一词,近年在心理咨询与自我成长领域中频繁出现,然而许多人对它的理解,往往停留在字面上的浪漫想像──仿佛每个人心中都住着一个纯真烂漫、渴望被拥抱的孩童形象。这样的认知固然讨喜,却也在某种程度上稀释了这个概念原本所指涉的心理现实。

從發展心理學與精神分析的角度而言,「內在小孩」並非一個實體存在的人格,而是一種隱喻,用以描述個體在童年時期未被充分處理、消化的情緒經驗──尤其是那些與依附關係、安全感、被接納與否密切相關的經驗──如何以潛在的方式,持續影響成年後的認知模式與人際互動。舉例而言,一個在幼年時期屢屢因表達需求而遭受忽視甚至斥責的人,成年後可能在親密關係中,無意識地迴避提出自身需求,並將這種迴避合理化為「獨立」或「不想麻煩別人」。表面上看來,這是成熟穩重的性格特質,實則是童年經驗在潛意識層面留下的因應機制,持續運作至今。从发展心理学与精神分析的角度而言,“内在小孩”并非一个实体存在的人格,而是一种隐喻,用以描述个体在童年时期未被充分处理、消化的情绪经验──尤其是那些与依附关系、安全感、被接纳与否密切相关的经验──如何以潜在的方式,持续影响成年后的认知模式与人际互动。举例而言,一个在幼年时期屡屡因表达需求而遭受忽视甚至斥责的人,成年后可能在亲密关系中,无意识地回避提出自身需求,并将这种回避合理化为“独立”或“不想麻烦别人”。表面上看来,这是成熟稳重的性格特质,实则是童年经验在潜意识层面留下的因应机制,持续运作至今。

值得留意的是,坊間許多自我療癒論述,往往將「療癒內在小孩」簡化為一套操作流程:透過冥想、書信、對話練習,便足以「安撫」那個受傷的孩童,彷彿情緒創傷可以像處理待辦事項般,一經完成便告終結。這種論述固然提供了入門途徑,卻也容易讓人誤以為,只要完成特定儀式,過往經驗對自身的影響便能徹底消解。事實上,真正的心理工作往往更為緩慢且反覆──個體需要在一次次的生活情境中,重新覺察那些自動化的反應模式從何而來,進而逐步鬆動、而非一勞永逸地「治癒」它們。值得留意的是,坊间许多自我疗愈论述,往往将“疗愈内在小孩”简化为一套操作流程:透过冥想、书信、对话练习,便足以“安抚”那个受伤的孩童,仿佛情绪创伤可以像处理待办事项般,一经完成便告终结。这种论述固然提供了入门途径,却也容易让人误以为,只要完成特定仪式,过往经验对自身的影响便能彻底消解。事实上,真正的心理工作往往更为缓慢且反复──个体需要在一次次的生活情境中,重新觉察那些自动化的反应模式从何而来,进而逐步松动、而非一劳永逸地“治愈”它们。

換言之,「內在小孩」這個概念的價值,或許不在於它提供了一個可以被安撫、被治癒的具體對象,而在於它為我們提供了一種回溯性的理解框架──讓我們得以在面對某些看似不合比例的情緒反應時,追問其根源,而非僅止於評判當下行為的合理與否。唯有如此,這個原本充滿溫情色彩的概念,才不至於流於一種心理學包裝下的自我安慰,而能真正發揮其反思與轉化的作用。换言之,“内在小孩”这个概念的价值,或许不在于它提供了一个可以被安抚、被治愈的具体对象,而在于它为我们提供了一种回溯性的理解框架──让我们得以在面对某些看似不合比例的情绪反应时,追问其根源,而非仅止于评判当下行为的合理与否。唯有如此,这个原本充满温情色彩的概念,才不至于流于一种心理学包装下的自我安慰,而能真正发挥其反思与转化的作用。

“Nèizài xiǎohái” (inner child) yì cí, jìnnián zài xīnlǐ zīxún yǔ zìwǒ chéngzhǎng lǐngyù zhōng pínfán chūxiàn, rán’ér xǔduō rén duì tā de lǐjiě, wǎngwǎng tíngliú zài zìmiàn shàng de làngmàn xiǎngxiàng — fǎngfú měi ge rén xīnzhōng dōu zhùzhe yí ge chúnzhēn lànmàn, kěwàng bèi yǒngbào de háitóng xíngxiàng. Zhèyàng de rènzhī gùrán tǎoxǐ, què yě zài mǒu zhǒng chéngdù shàng xīshì le zhège gàiniàn yuánběn suǒ zhǐshè de xīnlǐ xiànshí.

Cóng fāzhǎn xīnlǐxué yǔ jīngshén fēnxī de jiǎodù ér yán, “nèizài xiǎohái” bìngfēi yí ge shítǐ cúnzài de réngé, ér shì yì zhǒng yǐnyù, yòng yǐ miáoshù gètǐ zài tóngnián shíqī wèi bèi chōngfèn chǔlǐ, xiāohuà de qíngxù jīngyàn — yóuqí shì nàxiē yǔ yīfù guānxì, ānquángǎn, bèi jiēnà yǔfǒu mìqiè xiāngguān de jīngyàn — rúhé yǐ qiánzài de fāngshì, chíxù yǐngxiǎng chéngnián hòu de rènzhī móshì yǔ rénjì hùdòng. Jǔlì ér yán, yí ge zài yòunián shíqī lǚlǚ yīn biǎodá xūqiú ér zāoshòu hūshì shènzhì chìzé de rén, chéngnián hòu kěnéng zài qīnmì guānxì zhōng, wúyìshí de huíbì tíchū zìshēn xūqiú, bìng jiāng zhè zhǒng huíbì hélǐhuà wéi “dúlì” huò “bùxiǎng máfan biérén.” Biǎomiàn shàng kànlái, zhè shì chéngshú wěnzhòng de xìnggé tèzhì, shízé shì tóngnián jīngyàn zài qiányìshí céngmiàn liúxià de yīnyìng jīzhì, chíxù yùnzuò zhìjīn.

Zhídé liúyì de shì, fāngjiān xǔduō zìwǒ liáoyù lùnshù, wǎngwǎng jiāng “liáoyù nèizài xiǎohái” jiǎnhuà wéi yí tào cāozuò liúchéng: tòuguò míngxiǎng, shūxìn, duìhuà liànxí, biàn zúyǐ “ānfǔ” nàge shòushāng de háitóng, fǎngfú qíngxù chuāngshāng kěyǐ xiàng chǔlǐ dàibàn shìxiàng bān, yì jīng wánchéng biàn gào zhōngjié. Zhè zhǒng lùnshù gùrán tígōng le rùmén tújìng, què yě róngyì ràng rén wù yǐwéi, zhǐyào wánchéng tèdìng yíshì, guòwǎng jīngyàn duì zìshēn de yǐngxiǎng biàn néng chèdǐ xiāojiě. Shìshí shàng, zhēnzhèng de xīnlǐ gōngzuò wǎngwǎng gèngwéi huǎnmàn qiě fǎnfù — gètǐ xūyào zài yí cì cì de shēnghuó qíngjìng zhōng, chóngxīn juéchá nàxiē zìdònghuà de fǎnyìng móshì cóng hé ér lái, jìn’ér zhúbù sōngdòng, ér fēi yìláoyǒngyì de “zhìyù” tāmen.

Huàn yán zhī, “nèizài xiǎohái” zhège gàiniàn de jiàzhí, huòxǔ bú zàiyú tā tígōng le yí ge kěyǐ bèi ānfǔ, bèi zhìyù de jùtǐ duìxiàng, ér zàiyú tā wèi wǒmen tígōng le yì zhǒng huísùxìng de lǐjiě kuàngjià — ràng wǒmen déyǐ zài miànduì mǒuxiē kànsì bùhé bǐlì de qíngxù fǎnyìng shí, zhuīwèn qí gēnyuán, ér fēi jǐn zhǐyú píngpàn dāngxià xíngwéi de hélǐ yǔfǒu. Wéiyǒu rúcǐ, zhège yuánběn chōngmǎn wēnqíng sècǎi de gàiniàn, cái bú zhìyú liúyú yì zhǒng xīnlǐxué bāozhuāng xià de zìwǒ ānwèi, ér néng zhēnzhèng fāhuī qí fǎnsī yǔ zhuǎnhuà de zuòyòng.

The term “inner child” has appeared frequently in recent years in the fields of psychological counseling and self-growth, yet many people’s understanding of it tends to stay at the level of a romantic, literal image — as if everyone carries inside them a pure, innocent child longing to be embraced. While this understanding is appealing, it also, to some extent, dilutes the psychological reality the concept was originally meant to describe.

From the perspective of developmental psychology and psychoanalysis, the “inner child” is not a literal, separately existing personality, but rather a metaphor used to describe how emotional experiences from childhood that were never fully processed or digested — especially those closely tied to attachment, a sense of security, and whether one felt accepted — continue to influence, in latent ways, one’s patterns of cognition and interpersonal interaction in adulthood. For example, someone who was repeatedly ignored or even scolded as a child for expressing their needs may, as an adult, unconsciously avoid expressing their own needs in intimate relationships, rationalizing this avoidance as “independence” or “not wanting to trouble others.” On the surface, this looks like a mature, steady personality trait, but it is in fact a coping mechanism laid down by childhood experience at the subconscious level, one that continues to operate to this day.

It’s worth noting that much popular self-healing discourse tends to simplify “healing the inner child” into a set procedure: through meditation, letter-writing, or dialogue exercises, one supposedly can “soothe” that wounded child, as if emotional trauma could be handled like an item on a to-do list, concluded once completed. While such discourse does offer an accessible starting point, it can also mislead people into thinking that once a certain ritual is completed, the influence of past experience can be entirely dissolved. In reality, genuine psychological work tends to be slower and more repetitive — individuals need to repeatedly become aware, in real-life situations, of where their automatic reaction patterns come from, gradually loosening their grip rather than “curing” them once and for all.

In other words, the value of the “inner child” concept may not lie in offering a concrete object that can be soothed or healed, but rather in providing us with a retrospective framework for understanding — one that allows us, when facing emotional reactions that seem disproportionate, to trace their roots rather than simply judge whether the present behavior is reasonable. Only in this way can this concept, originally full of warmth, avoid becoming a kind of self-consolation dressed up in psychological packaging, and instead truly serve its purpose of reflection and transformation.

Comprehension Questions

Question 1 of 6

作者zuòzhě在zài首段shǒuduàn提及tíjí大眾dàzhòng對duì「內在小孩」nèizài xiǎohái的de「浪漫想像」làngmàn xiǎngxiàng,其qí主要zhǔyào用意yòngyì是shì什麼shénme?作者zuòzhě在zài首段shǒuduàn提及tíjí大众dàzhòng对duì“内在小孩”nèizài xiǎohái的de“浪漫想像”làngmàn xiǎngxiàng,其qí主要zhǔyào用意yòngyì是shì什么shénme?

The essay first describes the popular “romantic” understanding, then says it dilutes the concept’s psychological reality — a “critique first, clarify later” structure that sets up the academic definition in the next paragraph.

根據gēnjù第二段dì èr duàn,「內在小孩」nèizài xiǎohái在zài心理學xīnlǐxué脈絡中màiluò zhōng具體jùtǐ所指suǒzhǐ為wéi何hé?根据gēnjù第二段dì èr duàn,“内在小孩”nèizài xiǎohái在zài心理学xīnlǐxué脉络中màiluò zhōng具体jùtǐ所指suǒzhǐ为wéi何hé?

Paragraph two defines the inner child as a metaphor for unprocessed childhood emotional experience that keeps shaping adult cognition and relationships — not a literal separate personality.

文中wénzhōng舉jǔ「迴避huíbì提出tíchū需求xūqiú並bìng合理化hélǐhuà為wéi獨立」dúlì的de例子lìzi,主要zhǔyào是shì為了wèile說明shuōmíng什麼shénme?文中wénzhōng举jǔ“回避huíbì提出tíchū需求xūqiú并bìng合理化hélǐhuà为wéi独立”dúlì的de例子lìzi,主要zhǔyào是shì为了wèile说明shuōmíng什么shénme?

The example shows that a seemingly mature trait like “independence” can actually be an unconscious coping mechanism formed in childhood.

作者zuòzhě對duì「坊間fāngjiān許多xǔduō自我zìwǒ療癒liáoyù論述」lùnshù抱持bàochí怎樣的zěnyàng de態度tàidù?作者zuòzhě对duì“坊间fāngjiān许多xǔduō自我zìwǒ疗愈liáoyù论述”lùnshù抱持bàochí怎样的zěnyàng de态度tàidù?

The author credits this popular discourse with offering an accessible starting point, but questions its tendency to oversimplify a complex process.

第三段中dì sān duàn zhōng,作者zuòzhě以yǐ「處理chǔlǐ待辦事項」dàibàn shìxiàng作zuò比喻bǐyù,這個zhège比喻bǐyù所suǒ要yào凸顯的túxiǎn de問題wèntí是shì什麼shénme?第三段中dì sān duàn zhōng,作者zuòzhě以yǐ“处理chǔlǐ待办事项”dàibàn shìxiàng作zuò比喻bǐyù,这个zhège比喻bǐyù所suǒ要yào凸显的túxiǎn de问题wèntí是shì什么shénme?

The “to-do list” metaphor highlights how healing trauma is wrongly imagined as a one-time, linear task that can simply be checked off and finished.

根據gēnjù末段mòduàn,作者zuòzhě認為rènwéi「內在小孩」nèizài xiǎohái這個zhège概念gàiniàn真正的zhēnzhèng de價值jiàzhí在於zàiyú何處héchù?根据gēnjù末段mòduàn,作者zuòzhě认为rènwéi“内在小孩”nèizài xiǎohái这个zhège概念gàiniàn真正的zhēnzhèng de价值jiàzhí在于zàiyú何处héchù?

The final paragraph states the concept’s value lies in offering a retrospective framework to trace the roots of emotional reactions, rather than simply judging surface behavior.

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