Bataille 01

Bataille 01

Bataille on Nietzsche
巴岱伊論尼采
Preface
1
Do you seek warmth of me? Come not too close, I counsel, or your hands may burn. For look! My ardor exceeds the limit, and I barely restrain the flames from leaping from my body!
序言
1
你尋找屬於我的溫暖嗎?請勿過於靠近,這是我的忠告,否則你的手將會燙傷。你瞧!我的狂熱超越了極限,我幾乎無法控制從我的身體跳躍出來的火焰!
— 1881-86 *
MOTIVATING THIS writing–as I see it–is fear of going crazy.
激發我這次寫作的動機,依我看來,就是恐怕我會瘋狂。
I’m on fire with painful longings, persisting in me like unsatisfied desire.
我燃燒著痛苦的渴望,這些渴望在我內心持續燃燒,有如無法滿足的欲望。
In one sense, my tension is a crazy urge to laugh, not so different in its way from the ravaging passions of Sade’s heroes but close, too, to the tensions of the martyrs and saints . . .
從某個意義來說,我的緊張就是瘋狂地渴望要大笑。這種大笑在方式上,不同於薩德的小說人物那種狂飆的激情。但是也類似烈士及聖徒的緊張。
On this score, I have few doubts–my delirium brings out human qualities. Though by implication an imbalance is there as well–and distressingly I’m deprived of all rest. I’m ablaze, disoriented–and finally empty. Whatever great or necessary actions come to mind, none answers to this feverishness. I’m speaking of moral concerns–of discovering some object that surpasses all others in value!
就這點而言,我很少懷疑:我的激情顯露人性的本質。雖然它也意味著:激情當中也存在著不平衡。痛苦萬分地,我喪失一切的安息。我熱情澎湃,瘋狂失控,最後是空虛。我回想人類各種偉大或必要的壯烈行動,可是沒有一樣跟我的狂熱相符合。我談論到道德的關懷,談論到要發現某個目標,在價值方面,超越所有的其他目標。
Compared to the moral ends normally advanced, the object I refer to is incommensurable. Moral ends seem deceptive and lusterless. Still, only moral ends translate to acts (aren’t they determined as a demand for definite acts?).
跟正常被提倡的道德的目標相比,我提到的目標跟它們截然不同。道德的目標欺騙人,而且沒有光輝。可是,只有道德的目標轉換成為行動(它們難道不是被決定為一種明確行動的需求?)
The truth is, concern about this or that limited good can sometimes lead to the summit I am approaching. But this occurs in a roundabout way. And moral ends, in this case, are distinct from any excesses they occasion. States of glory and moments of sacredness (which reveal incommensurability) surpass results intentionally sought. Ordinary morality puts these results on the same footing as sacrificial ends. Sacrifice explores the grounding of worlds, and the destruction realized discloses a sacrificial laceration. All the same, it’s for the most banal reasons that sacrifice is celebrated. Morality addresses our good.
真相是,對於這個或那個有限度的善行的關懷,有時會通往我正要到達的高峰。但是兩邊的會合是以迂迴的方式。在此情況,道德的目標截然不同於它們所引起的逾越。光榮的狀態與神聖的時刻,(它們彼此完全不同),超過意圖追求的結果。普通的道德將這些結果,跟犧牲的目標,擺放在相同的立足點。犧牲是在探索世界的基礎,而被實現的毀滅洩漏出犧牲的懊惱。依舊地,因為這個陳腐的理由,犧牲被慶祝。道德在處理我們的善行。

(Things changed in appearance when God was represented as a unique and veritable end. Now, some will say the incommensurability of which I speak is simply God’s transcendence. But for me transcendence is avoiding my object. Nothing radically changes when instead of human satisfaction, we think of the satisfaction of some heavenly being! God’s person displaces the problem and does not abolish it. It simply introduces confusions. When so moved or when circumstances require–in regard to God–being will grant itself an incommensurable essence. By serving God and acting on his behalf we reduce him to ordinary, ends that exist in action. If he were situated beyond, there would be nothing to be done on his behalf.)
(外表上,事情已經改變,當上帝被呈現當著一個獨特而可以驗證的目標。現在,有些人會說,我所提到的無以倫比,僅僅就是上帝的超驗。但是對我而言,超驗非我的目標所能到達。情況並沒有多大改變,我們想的還是某個天神的滿意,而不是人的滿意。上帝的化身為人,遮蔽了難題,但是並沒有消除難題。它僅僅介紹混淆。當上帝如此被移除,或情況要求我們移除,人的生命實存賦予它自己無以倫比的本質。我們服侍上帝,並且代理他行動。以這種方式,我們將上帝淪落成為存在于行動的普通目標。假如上帝被定為超驗,那就沒有任何事情,能夠讓我們代替他來做。)
雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

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