Bataille 17

Bataille 17

Bataille on Nietzsche
巴岱伊論尼采
PART II
Summit and Decline

Here, no one will slip in and follow you. Your steps have of themselves blotted out the path behind you, and above your path is inscribed–Impossible!
— Zarathustra, “The Traveler”

在此,沒有人會過來跟隨你。你的腳步本身已經抹除跟隨你的途徑,而你前方的途徑卻銘記:不可能!
—紮拉哲斯特拉 「旅者」

THE QUESTIONS that I want to raise deal with good and evil in reference to being, or beings.
我要提出的問題是處理善與惡,有關個人生命實存,或人類實存。
Good is given first as the good of the individual. Evil seems to be a bias that obviously acts against this or that given individual. Possibly, good is respect for individuals and evil their violation. If these judgments make sense, I can derive them from my feelings.
善首先被給予,作為個人的善行。邪惡似乎是一種偏見,明顯地跟個人所被給予的這個或個善行互相牴觸。
On the contrary, good relates to having contempt for the interest of beings in themselves. According to this secondary conception (secondary, though remaining part of the totality of emotions) evil would be the existence of individuals–insofar as this implies their separation.

相反地,跟善相關的是藐視人類本身的利益。依照這第二個觀念(算是第二個,雖然它仍然是情感的整體的部分)邪惡將會是個人的存在—因為這意味著他們的分離。
Reconciliation between these conflicting forms seems simple: good would be the interest of others.

在這些衝突的形式之間的和諧似乎很簡單:善將是別人的利益。
So there is the possibility that all morality might rest on equivocation and derives from shifts.

所以很有可能的是:一切道德可能依靠模棱兩可,從轉變獲得。
But before coming to the questions this raises, I will look at the opposition from another angle.

但是在探討這樣所引起的問題之前,我將會從另外一個角度,來看對立面。

雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

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