巴岱伊论尼采 21

Bataille 21

Bataille on Nietzsche
巴岱伊论尼采
PART II
Summit and Decline
巅峰与衰微
III b

If I now bring in the notion of temptation (often independent of the idea of sin, since our resistance often is out of fear of unpleasant consequences), it’s in order to note that in the interplay of the flesh, individual existences are obviously asserted as movement.
假如我现在带进诱惑的观念(往往独立于原罪的观念,因为阻抗往往的由于恐惧会有不愉快的后果。)那是为了要注意到,在肉体的互相运作中,个体的存在,显而易见,是以行动作为主张。

Temptation locates sexual misconduct as a confrontation with boredom. We aren’t always prey to boredom, and life retains the possibility of numerous communications. But if that possibility fails, boredom then discloses the nothingness of self-enclosure. When separate existence stops communicating, it withers. It wastes away, (obscurely) feeling that by itself it doesn’t exist. Unproductive and unattractive, such inner nothingness repels us. It brings about a fall into restless boredom, and boredom transfers the restlessness from inner nothingness to outer nothingness–or anguish.

诱惑探出性的错误行为,作为跟无聊的面对。我们未必总是无聊的猎物。生命保留无数心灵交流的可能性。但是,假如那个可能性失败,无聊因此会显露自我包容的空无。当分离的生命实存不再心灵交流,它会枯萎。它会卑微地消耗,感觉到,生命实存本身并不存在。由于没有创造,欠缺吸引力,这种内在的空无令我们感到厌恶。它导致我们掉入不安的无聊,而无聊从内在的空无,将不安转移进入外在的空无,或是痛苦。
In states of temptation, this transfer–in anguish–dwells endlessly on the nothingness with which a desire to communicate confronts us. If I contemplate the nothingness of obscenity independently of desire and so to speak on its own behalf, I only note the sensible, graspable sign of a limit at which being is confronted with lack. But in temptation, the outer nothingness appears as a reply to a yearning for communication.

在诱惑的状态,痛苦中的转移,无穷尽地描绘空无,因为一直想要心灵交流的渴望,让我们面对空无。假如我独立于欲望之外,也就是代表欲望的本身,沉思卑微的空无,我只会注意到限制的可理解与可掌握的迹象,生命实存与欠缺面对的限制。但是在诱惑中,外在的空无出现作为回答对于心灵交流的渴望。

The meaning and reality of this reply are easy to determine. I only communicate outside of me by letting go or being pushed to this outside. Still, outside of me, I don’t exist. There’s no doubt in my mind that to let go of existence inside me and to look for it outside is to take a chance on ruining or annhilating precisely whatever it is without which the outer existence wouldn’t have appeared in the first place–the self–which is the precondition for there being a “mine.” With temptation, if I can put it this way, we’re crushed by twin pincers of nothingness. By not communicating, we’re annihilated into the emptiness of an isolated life. By communicating we likewise risk being destroyed.

这种回答的意义跟现实,很容易决定。我只是在我的自身之外心灵交流,我放松自己,或是被逼迫到这个外面。可是,在我的自身之外,我并不存在。在我的心灵,这是无可置疑。放弃我自身之内的生命实存,然后到自身之外寻找它,这确实是冒险毁灭或是覆灭任何里面的东西。假如没有这个东西,外在的生命实存本来首先就不会出现—这个自我—是作为一个「我的」预设条件。由于诱惑,假如我以这种方式表达,我们被空无的两个钳子夹扁。由于没有心灵交流,我们被毁灭,成为一种孤立生活的空无。憑藉心灵交流,我们同样冒着被毁灭的危险。

Of course defilement is the real issue, and defilement isn’t death. Nonetheless, if under shameful conditions I give in–and so pay for a streetwalker–even if I don’t die, I’m still ruined and fallen in my own judgment. Crude obscenity gnaws away at my existence, its excremental nature rubbing off on me–this nothingness carried by filth, this nothingness I should have expelled, this nothingness I should have distanced myself from–and I’m left defenseless and vulnerable, opening myself to it in an exhausting wound.

当然,沾污是这个真实的问题,沾污并不是死亡。可是,假如在令人羞愧的状况,我屈服,(因此替娼妓偿付代价),即使我没有死亡,我依旧在我自己的判决中,被毁灭,被堕落。裸露的卑微咬啮我的生命实存,它的粪便般的特质正在影响到我。这个被肮脏扱带动空无,我本来应该驱散的空无,我本来应该将我跟它拉开距离的空无。我置身于没有防卫及易受伤害当中,我伤痕累累地暴露我自己于这个空无。

Clearly, ongoing resistance to temptation will accentuate this aspect of a life of the flesh. But the same element enters into all sensuality. Even weak communication requires a risk. It only takes place if individuals, leaning out over themselves, risk themselves under the threat of decline. This is why even the purest souls aren’t unaware of the sinkholes of ordinary sensuality (Despite themselves, they can’t exclude a familiarity with this). The purity to which they’re attached signifies that even the tiniest, most negligible portion of ignominy is enough to catch hold of them. With extreme aversion, they guess what drains others. The long and the short of it is, we all get h——-or the same reasons.

显而易见,对于诱惑的进行的阻抗,将会强调肉体生命的这一面。但是相同的因素进入一切都感官。即使是软弱的心灵交流都需要冒险。只有当个人,依靠着他们自己,在衰微的威胁下,自己冒着危险,心灵交流才会發生。这就是为什么,即使是最纯洁的灵魂,都并不知道普通感官的污水坑,(尽管他们自己,他们无法排除对于这种事情的熟悉。)跟他们相连的纯洁指示著,即使是最微小,最受忽略部分的羞辱,都足以掌控他们。由于极端的厌恶,他们猜测是什么耗尽别人。总而言之,我们因为同样的理由心肠变硬。
译者注
* [Bataille’s euphemism, referring to “hard”
这是巴岱伊的委婉语,提到「心肠硬」。

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

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