Bataille 19

Bataille 19

Bataille on Nietzsche
巴岱伊論尼采
PART II
Summit and Decline
巔峰與衰微
II
. . . Humans are the cruelest animals. Participants in tragedies, bullfights, crucifixions–until the present they’ve been more at home on earth; when they invented hell, it was in fact their paradise. . .
—Zarathustra, “The Convalescent”

、、、人類是最殘酷的動物。人類是悲劇,鬥牛,及將耶穌釘上十字架的參與者—直到目前,人類在世間還是比較自在。當他們發明地獄,事實上,地獄就是他們的天堂。
—紮拉哲斯特拉,「康復」
IT’S IMPORTANT to me to show that with “communication” or physical lovemaking, desire takes nothingness as its object.
It’s the same with any “sacrifice.”

我必須要顯示:以「心靈交流」或是生理上的作愛,欲望接納空無作為它的客體。
就「犧牲」而言,道理也是一樣。
Sacrifice generally, and not just the sacrifice of Jesus, seems to give the feeling of crime; sacrifice is on the side of evil, evil that is necessary for good.

一般的犧牲,不僅是耶穌的犧牲,似乎給予犯罪的感覺。犧牲是在邪惡這一邊;對於善是不可或缺的邪惡。

Moreover, sacrifice is not intelligible if not regarded as the means by which humans once universally “communicated” among themselves and simultaneously “communicated” with the ghosts they understood as populating hell or heaven.

而且,犧牲並不是無法被理解,即使它沒有被認為是,人類有一度將它普遍作為彼此之間「心靈交流」的工具。又與他們瞭解的鬼魂,同時「心靈交流」,讓地獄或天堂普及化。

To clarify the links between “communication” and sin, between sacrifice and sin, I’ll suggest that as sovereign desire eats away at and feeds on our anguish, on principle this engages us in an attempt to go beyond ourselves.

為了要澄清「心靈交流」與原罪的關聯,犧牲與原罪之間的關聯,我的意思是:作為支配者,欲望侵蝕,也滋養我們的痛苦。原則上,這樣將會使我們從事超越我們自己的企圖。

The beyond of my being is first of all nothingness. This is the absence I discern in laceration and in painful feelings of lack: It reveals the presence of another person. Such a presence, however, is fully disclosed only when the other similarly leans over the edge of nothingness or falls into it (dies). “Communication” only takes place between two people who risk themselves, each lacerated and suspended, perched atop a common nothingness.

我的生命實存的超越,首先就是空無。這就是從被撕裂與欠缺的痛苦感覺裏,我覺察出來的缺席。它顯示另外一個人的存在。可是,這樣一個存在,只有當另外一個人同樣地傾靠在空無的邊緣,或是掉落到空無當中,它才會充分地被揭露。「心靈交流」只會發生在兩位自我冒險的人們之間。每一個人都被撕裂及懸置,棲居在共同的空無之上。

This way of understanding things gives a similar explanation to both sacrifice and the works of the flesh. In sacrifice, humans unite with a god by putting him to death: they put to death a divinity personified by a living existence, a human or animal victim (the means we have to unite with each other). Sacrifice itself and its participants are in some way identified with the victim. So, as the victim is being put to death, they lean over their own nothingness. At the same time they understand how their god is slipping into death. The victim’s surrender (in holocausts, the victim is burned for that reason) coincides with the blow striking the god. The gift partly frees up a “humanity” for us, and for a brief moment human beings are free to unite with the existence of their divinity, a divinity that at the same time death has brought into existence.

瞭解事情的方法,對於犧牲與肉身的運作,給予相同的解釋。從犧牲當中,人類以處死上帝的方式,跟上帝結合。他們處死一個由活生生的生命具體代表的神,一個人類或動物的犧牲者,(這是我們藉以互相結合的工具)。犧牲本身與它的參與者在某方面都認同犧性者。所以,當犧牲者正在被處死刑時,他們依靠他們自己的空無。同時,他們瞭解他們的上帝如何漸漸滑入死亡。犧牲者的屈服,(在猶太人受到大屠殺時,犧牲者因為那個理由,被焚燒),跟打擊上帝的攻擊互相巧合。這種奉獻部分替我們解放一種「人性」,有一段短暫的時期,人類自由地跟他們的神祗的存在相結合。這種神祗同時與死亡並存。

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

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