巴岱伊論尼采 26

Bataille 26

Bataille on Nietzsche
巴岱伊論尼采 26
PART II
Summit and Decline
巔峰與衰微

VII
The happiness we find in becoming is possible only by annihilating the reality of “existences” and lovely appearance, and through the pessimistic destruction of illusions: so, by annihilating even the loveliest appearances, Dionysian happiness attains its height.
 1885-86

只有毀滅「存在」與可愛外表的現實界,並且透過對於幻覺的悲觀的毀滅,我們在生成過程找到的快樂是可能的:所以,憑藉毀滅即使是最可愛的外表,戴奧尼修斯的快樂達到顛峰。

IF, in the light of the principles that I’ve presented, I now return to Christian ecstasy, I’m free to regard it as part of a single impulse that encompasses erotic and criminal transports.

假如從我曾經呈現的原則的觀點來看,我現在回到基督教的狂歡。我自由地將狂歡視為是一種單一的衝動,涵蓋性欲與犯罪的狂喜。

More than any believer, Christian mystics crucify Jesus. The mystic’s love requires God to risk himself, to shriek out his despair or the cross. The basic crime associated with the saints is erotic, related to the transports and tortured fevers that produce a burning love in the solitude of monasteries and convents.

遠超過任何信仰者,基督教的神秘主義將耶穌釘上十字架。神秘主義的愛要求上帝自己冒險,尖聲發出他的絕望或是十字架。跟聖人聯想在一塊的基本罪行是性欲,跟狂喜與受折磨的狂熱有關係。它們產生一種燃燒的愛,在修道院與修女庵的孤獨當中。

Aspects of the extreme laceration evident in prayer at the foot of the cross can be compared to non-Christian mystical states. For both. sexual desire awakens ecstatic moments, and the object of the love that is this impulse inexorably becomes the individual’s annihilation. Sometimes the nothingness connected to mystical states is the nothingness of the subject, sometimes the individual’s nothingness considered within the world totality. The “night of anguish” theme is found in one form or other in Asian meditations.

在十字架下的祈禱,明顯出現的極端苦惱的層面,能夠被比喻為非基督教神秘主義的狀態。對於兩者,性的欲望喚醒狂喜的時刻,屬於這個衝動的愛的客體,無情地成為個人的毀滅。有時候,跟神秘狀態息息相關的空無,就是生命主體的空無。有時候,個人的空無從世界的整體性裏面來考慮。這個「苦難的夜晚」主題,在亞洲的沉思,以某種方式被找到。

Whatever the religious tradition from which mystical trance is derived, it exhausts itself by exceeding being. Taken at a fever pitch, the fire within relentlessly consumes whatever gives people and things their stable appearance–whatever gives them confidence, whatever acts as a support. Little by little, desire lifts the mystic to such utter ruin and expenditure that the life of that person becomes more or less a solar brightness.

神秘的狂喜從宗教傳統得來,無論這個宗教傳統是什麼,它以超過生命實存,而耗盡自己。從狂熱的高潮來看,在無情消耗任何給予人們及物資穩定的外表,任何給予他們信心,任何充當支持的東西。漸漸地,欲望將神秘送向如此徹底的毀滅及耗盡,以致於那個人的生命變成相當是太陽光的璨爛。
Clearly, however, whether we are dealing with yogis, Buddhists, or Christian monks, there is no reality to such ruins, to such perfections associated with desire. With them, crime or the annihilation of existence is a representation. Their general compromise with regard to morality can easily be shown. Real license was rejected from the arena of the possible as being fraught with unpleasant consequences: orgies or sacrifices, for instance.

可是,顯而易見的,無論我們是在處理瑜伽,佛教徒,或基督教的僧侶,這樣的毀滅,跟欲望息息相關的如此完美,並沒有現實界。對於他們而言,犯罪或是存在的毀滅都是一種再現。關於道德,他們通常的妥協很容易被顯現出來。真實的放縱從可能的競技場被拒絕,當著充滿不愉快的結果:例如,狂歡或是犧牲。

But since there remains the desire for a summit with which these acts are connected, and since beings are still under the necessity of “communicating” with their beyond, symbols (or fictions) have replaced reality. The sacrifice of the mass as representing the reality of the death of Jesus is simply a symbol of the infinite renewal of the Church. Meditational subjects have taken the place of real orgies, drunkenness, and flesh and blood–the latter becoming objects of disapproval. In this way there still remained a summit connected with desire, while the various violations of existence related to that summit no longer were compromising, since now they had become mental representations.

但是因為對於顛峰的欲望始終在那裏,這些行動跟它們連接一塊。因為人的生命依舊有必要跟他們的超越「溝通」,象徵(或虛構)已經取代現實。大眾的犧性作為代表耶穌的死亡的現實界,僅是一種教會的無限重新復活的象徵。沉思的生命主體已經取代了真實的狂歡,爛醉,以及肉身與血液。後者成為受到非難道目標。以這種方式,依舊還有一種顛峰跟欲望相連接。而跟那種顛峰相連接的生命實存,各種的違背不再是妥協,因為它們已經成為精神的再現。

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

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