巴岱伊論尼采 23

Bataille 23

Bataille on Nietzsche
巴岱伊論尼采
PART II
Summit and Decline
巔峰與衰微
V
And they believed in all that!
They called it moral!
Écrasez l’infame!

他們全盤相信!
他們稱它為道德!
打倒吃人的禮教!

Have you understood? Dionysus facing the Crucified . . .
 Ecce Homo

你們已經瞭解嗎?戴奧尼修斯面對被釘上十架的耶穌、、、
—瞧!那個人!

TO MAKE distinctions is simply impoverishment–even the least holding back offends fate. Whatever, for it, is simply excessiveness harmful to excessivness itself, for another person isn’t so at all. For someone else positioned further on. Is it true nothing human is foreign to me? Gambling, risking, even the smallest bet–I open up the prospect of infinitely upping the ante.

區別它們僅是精神的貧瘠化。即使稍微畏縮不前,都是對於命運的冒犯。就命運而言,對於過度本身有害的任何東西,僅僅就是過度。但是對於另外一個人而言,根本就不算是過度。對於某一個其他的人而言,他的立場還要更加一步過度。對於人性的內涵,我已經善惡好壞一一遍曆,這是真實的嗎?賭博、冒險,甚至最微小的賭注,我都將賭金無限增加的展望開放。

Within that retreating prospect can be glimpsed a summit.
As the highest point (or most intense degree) of life’s attraction to itself that life itself can define.
As a kind of solar explosion, independent of consequences.

在那個撤退的展望裏,一座高峰能夠被瞥見。
作為生命被吸引到生命能夠定義本身的最高點(或最強烈點)。
作為一種太陽爆炸,獨立於任何後果。

In what precedes I’ve presented evil as a means to use to “communicate.”

先前的條件是:我曾經呈現邪惡,作為「心靈交流」的使用工具。

I’ve stated: “without evil, human existence would be enclosed in itself,” or ” . . . evil appears . . . as a life source!” Thus I suggested a fictional relationship. By letting “communication” be seen as the good of being, I identified “communication” precisely with the being that it exceeds. Inasmuch as “communication,” evil, or summit, are “the good of being,” to be honest, they’re reduced to the slavishness they can’t be surrendered to. The very notions of good or being interpose a duration and concern that essentially are unknown to evil or summit. What is substantially rejected in evil is a concern with the time to come. It’s precisely in this sense that longing for summit–that our impulses toward evil–constitute all morality within us. Morality in itself has no value (in the strong sense) except as it leads to going beyond being and rejecting concerns for a time to come.

我曾經陳述:「假如沒有邪惡,人類的存在將會被封閉在本身裏面」,或是「邪惡出現、、、作為生命的來源!」因此,我建議一種虛構的關係。當我讓「心靈交流」被認為是生命實存的善,我將「心靈交流」認同是它超越的生命實存。當「心靈交流」,邪惡,或高峰,都是「生命實存的善」,坦白說,他們被淪為它們無法被屈服的卑從。「選擇善或生命實存」的這個觀念,提出一種期間與關懷,這些基本上是邪惡或高峰並不知道的東西。確實就是在這層意義上,對於高峰的渴望—也就是我們朝向邪惡的欲望衝動—組成我們內心所有的道德。道德的本身並沒有什麼價值(強烈意義的價值),除了它導致超越生命實存,及拒絕有時的關懷。

Morality has value only when advising us to risk ourselves. Otherwise it’s only a rule of interest, lacking any element of elation (the giddiness of the summit baptized by impoverishment under a servile and imperative name).

只有當道德勸告我們冒險自己時,道德才具有價值。否則它僅是一套利益的規則,欠缺任何意氣風發的因素,(高峰的暈眩,接受精神貧瘠化,以屈從及命令的洗禮)。

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

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