Postmodern Journeys 07

Walk On  07

By Joseph Natoli

Translated by Springhero

     One asks if such a free-floating faculty existed would not it thread, however faint,  link paradigms, insure the commensurable within the seemingly incommensurable? And surely the thread is there—in the eyes of the modernist. At any point in time, one can go back and discern, with the necessary critical eye, the thread of continuity, of coherence, of unity.

        假如這種飄浮的能力存在,它的游絲儘管微弱,能連接典範嗎?能在表面上無法建立標準的情境下,確立標準嗎?在現代主義的眼光中,游絲確實存在。隨時,我們可以所需的批判性眼光,回顧並覺察到連續性的游絲、一貫性的游絲、一致性游絲。

       Whatever reason may be or has been, a postmodernist would observe, it must in the present lay claim to its reasonableness by tracing its path in the past and from the past to the present. It must sow itself working toward progress, however slowly, and overcoming obstacles to that progress. But what is the nature of this progress. We are becoming more reasonable, more civilized, more adept at controlling the irrationalities of nature outdoors and Human Nature within.

        無論可能或曾經是什麼理由,後現代主義者會觀察到:他必須立足於現在,託辭於理性,始能追蹤過去,從過去再回歸現在。他必須表現自己能慢慢朝向進步,並且克服進步途中的阻礙。於是我們變得更加理性。更加文明。更加擅長於控制外面自然界的非理性,及人性內在的非理性。

        We are succeeding to do so through the steady implementation and instrumentation of our logics, our knowledge, our expertise, our technology, our science. In this way every reason in every state of historical ‘ throwness” validates itself and renders, As Nietzsche says, an alibi by which it can perpetrate what in another more reasonable climate will stand forth as heinous, inhuman, irrational.

       不斷的憑藉邏輯。知識。專業技能。工業技術,以及科學,我們將理性發揚光大。以此方法,每次歷史過程的「拋棄」都振振有詞,並如尼采所言,粉飾太平,將更理性化視為可惡。非人性。非理性的,自圓其說。

      But the force of the paradox persists: If reason prevails in every state of throwness by securing its own reasonableness and tracing itself as a supracultural, supraparadigm faculty—otherwise it is replaced by a reasoning that can do so—then we are never free of an everydayness in which reason propounds the unreasonableness of paradigm—relative reasoning, of reason emerging from a lifeworld in motion. Thus, only the modernist staying behind In order to critique and question the journey the postmodernist has undertaken.

      但是矛盾的力量始終存在。雖然理性盛行於每個「拋棄」的狀態,以其振振有詞,並自許為超文化、超典範的能力,在其他地方,它不見得能通行無阻。因此我們永遠無法免除日常生活的紛紛擾擾,儘管理性宣稱跟典範違背的都是非理性。也無法免除自人生世界運作中產生的理性,反而成為非理性。因此,當現代主義停留在原地,批判並質疑後現代主義過於躁進之旅,只有後現代主義悍然躍進另一個思維的架構。

      The modernist also has a story of journeying, so in the present we wind up with conflicting stories of how we journey, which in turn tell different stories regarding the necessity of journeying, the effects of journeying on individuals, societies, and cultures, the stories we tell of past journeys—that is, our histories—and the journey into the future that we chart for ourselves, i.e. our notions of progress.

        現代主義也有自己的旅程,所以我們目前先擱置誰的旅程正確的爭議。讓彼此各說各話,有關旅行的需要,有關旅行對個人、社會、文化的影響。換言之,關於我們對過去歷史的詮釋及對未來的展望,以及對進步的觀念。

        But how do you choose what journey to take? I mean how do you take the postmodern journey—the journey that validates itself by saying that since we live in stories of reality we are bound to journey out of the limitations of our own stories by journeying into other stories—if you have no reason to do so? This story only becomes conceivable if we are already in a postmodern way of “ story making” or “ reality making.” Or, what I think is more the case, we have already been shifting along with our American culture from one way of story making to another. We have, in short, already been thrown into the journey.

        但是你認為你要選擇哪一樣旅行?我意思是說你如何來從事後現代之旅?這個旅程特殊的地方在於主張:既然我們生活在現實的故事裡,我們一定要旅行到這故事的限制之外,不管你有無理由這樣做。這個故事成為可以理解,只有我們已經身處後現代主義的「故事論述」跟「事實論述」的模式中。而且還不僅僅是如此,我認為我們的美國文化的「故事論述」方式,早已經是轉移了。總之,我們已經是被拋棄於旅行當中。

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