巴岱伊論尼采 20

Bataille 20

Bataille on Nietzsche
巴岱伊論尼采

PART II
Summit and Decline
巔峰與衰微
III
It would be terrible to still believe in sin; on the contrary everything we do, if we need to say this a thousand times, is innocent.
 1881-82
依舊相信原罪是非常可怕。相反的,每一我們所做的事情都是無罪的,即使我們需要說這句話一千遍。
—1881—1882

More often than the sacred object, desire has as its object the flesh; and in carnal desire, an interplay of “communication” appears in all its stringent complexity.

比起神聖的客體還要時常,欲望擁有肉身作為它的客體。在肉體的欲望上,一個「心靈交流」的互相運作出現在所有它的錯綜複雜中。

In the carnal act, we taint the limit of our being even while, in the process tainting ourselves, we cross it.

在肉身的行動裏,我們污染我們生命實存的極限,即使我們跨越過這個極限,
在污染我們自己的過程。

THE SOVEREIGN desire of beings is what is beyond being. Anguish is the feeling of danger related to this inexhaustible expectation.

生命實存的統治欲望,就是超越生命實存的東西。痛苦是跟永無窮盡的期望的危險的感覺。

In the realm of sensuality, a being of flesh is the object of desire. Although, in that being, what attracts isn’t immediate being but a wound, a break in the body’s integrity, the orifice of filth. This wound doesn’t precisely risk life–only life’s integrity and its purity.
在感官的領域,一個肉身的生命實存就是欲望的目標。雖然在那個生命實存,吸引人的東西,並不是當下的生命實存,而是一種創傷,一種在身體的尊嚴的中斷,骯髒的洞口。這個創傷確實並沒有冒生命的危險,而只是冒生命的尊嚴與它的純淨。

It doesn’t kill, it sullies. What is disclosed in defilement doesn’t differ substantially from what is revealed in death–the dead body and excreted matter are both expressive of nothingness, while the dead body in addition participates in filth. Excrement is the dead part of me I have to get rid of, by making it disappear, finally annihilating it. In sensuality as in death, moreover, nothingness in itself isn’t what attracts us.

 

它並沒有殺戮,它只是沾汙。在沾汙中被顯露的,實質上跟在死亡裏被揭露的沒有什麼兩樣。死掉的身體跟被排放的糞便,兩者都表達空無。除外,死掉的身體參與骯髒。糞便是我的死掉的部分。我必須排除它,讓它消失,最後消滅它。而且,在感官裏,如同在死亡裏,空無的本身,並不是吸引我們的東西。

What captivates us about death, leaving us overwhelmed but silently possessed of a feeling of sacredness or voidness, isn’t the dead body as such. If we see (or see in our imaginations) the horror of death as an actuality–the cadaver plain and simple, and its decay— we experience only disgust. The high-minded respect, calmness, even the gentle reverence with which we offer tribute, is related to artificial aspects. Hence the apparent serenity of a dead person whose jaw a couple of hours earlier was wrapped shut.

關於死亡,吸引我們的東西,並不是死去的身體本身。它使我們被壓倒,但是默默擁有一種神聖或是空無的感覺。假如我們看見,(或是使用我們的想像看見),死亡的恐懼,純然作為屍首及其腐爛的現實,我們只是經驗到厭惡。崇高心靈的尊敬,即使是溫和的尊敬,我們用以表達的尊敬,跟人為的方面是相關的。因此,這是一個死者的明顯的安詳,他的下顎早先幾個小時,被覆蓋關閉。

It’s the same with sensuality–a transposition is required in order for us to be attracted to nothingness. We’re horrified by excretions, even insurmountably disgusted. We limit ourselves to being attracted to a condition wherein a transposition is possible–to being drawn to a nakedness that we can choose to see as immediately attractive for reasons of skin tone or formal purity.

對於感官也是一樣—它需要被轉換,為了讓我們被吸引到空無。我們被糞便所驚嚇,甚至感到厭惡萬分。我們限制我們自己被吸引到一種情況。在那個情況,轉換是可能的。我們限制我們自己被吸引到一種赤裸。我們選擇將這種赤裸,看著為立即迷人的東西,因為皮膚的色調或整齊的純淨。

The obscenity of bodies derives from a disgust with excretion, put aside out of shame, while at the same time we ignore the formal ugliness of the organs. Obscenity is a zone of nothingness we have to cross–without which beauty lacks the suspended, risked aspect that brings about our damnation. Attractive, voluptuous nakedness finally triumphs when defilement causes us to risk ourselves (though in other cases, nakedness fails because it remains ugliness wholly at the level of defilement).

身體的可憎來自對於糞便的厭惡,由於羞愧,它被擺置一邊。同時,我們忽略器官的外形上的醜陋。身體的可憎是我們必須越過的一個空無的地區。假如沒有這個地區,美麗會缺乏被懸置,被冒險的一面。這一面會導致我們的詛咒。迷人而性感的赤裸最後會戰勝,當污穢引起我們冒險自己(雖然在其他情況,赤裸會讓我們失望,因為在污染的層次,從整體來看,它依舊是醜陋的。)

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

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