巴岱伊論尼采 27

Bataille 27

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

VIII
And as for decadence, the image of this in many ways is people who do not die prematurely; from their experience, they know the instincts that this implies; during nearly half their lives human beings are decadent.
 1888
至於頹廢,在很多方面這種頹廢的意象是沒有過早死去的人們。根據他們的經驗,他們知道這種頹廢暗示的本能。在他們幾乎是他們的大半生裏,人類的頹廢的。

Substitution of spiritual summits for immediate ones, however, won’t take place if we don’t admit the primacy of the future over the present and if we don’t draw the consequences of the inevitable decline that follows the summit. Spiritual summits are a negation of what might be given as a summit morality. And they fall into the category ‘the morality of the decline.’

可是,精神顛峰取代當下顛峰並沒有發生,假如我們不承認未來的地位優於現在,假如我們沒獲得跟隨在顛峰之後的無可避免的衰微的結果。精神的顛峰是對於可能會被給予的顛峰道德的一種否定。精神顛峰會陷入「衰微的道德」的範疇。

THE SHIFT to spiritual forms requires one main condition, since a pretext would be necessary before rejecting sensuality. If I suppressed consideration of the time to come, I wouldn’t be in a position to resist temptation. I must helplessly give in to the slightest impulse. Temptation isn’t even a notion that can occur to me: from then on temptation is ruled out, and I’m easy prey for desires that now can be thwarted only through outward difficulties. To be honest, this blessed openness isn’t humanly imaginable. Human nature can’t as such reject worries about the future, and the states in which such preoccupations aren’t applicable are either above humanness or below it.

轉化成為精神的形態要求一個主要的條件,因為需要一種藉口,它才能拒絕感官。假如我壓抑未來時間的考慮,我將沒有立場來阻抗誘惑。我必須無助地屈服於即使是最輕微的欲望衝動。誘惑甚至不是我會想到一個觀念:從那時開始,誘惑就被排除。我是欲望的輕易的獵物,這些欲望現在只有經歷外在的困難,才能夠被阻擋。坦白說,這種喜悅的開放不是一般人類所能想像。人類的天性本身不可能拒絕對於未來的憂慮。這種預先註定無法應用的狀態,要就是高於人性,要不就是低於人性。
Whatever the case, we escape a giddying sensuality only by representing for ourselves some good situated in a future time, a future that sensuality would destroy and that we have to keep from it. So we can reach the summit beyond the fever of the senses only provided we set up a subsequent goal. Or, if you like (a clearer, more serious consideration), we reach a nonsensual, nonimmediate summit only by referring to a necessarily higher end. And this end isn’t simply located above sensuality (which it brings to a halt); it also must be situated above the spiritual summit. Beyond sensuality, beyond the reply to desire, we are in fact in the realm of the good–which is the realm of the primacy of the future against the present, the area of being’s preservation, contrasted with its glorious loss.

無論如何,只有以某種被定位在未來的善,一種感官將會毀滅的未來,我們必須避開感官的未來,來代表我們自己,我們才能逃避一種令人暈眩的感官。所以,只有當我們建立一個後來的目標,我們能夠到達這種超越感官的顛峰。或者,假如你願意,(一個更清楚,更加嚴肅的考慮),只有提到一個必然是更高的目標,我們才能到達一個沒有感官,沒有當下的顛峰。這個目標的位置不僅高過感官,(它會中止感官),它也必須定位在高於這個精神的顛峰。超越感官,超越對於欲望的回應,我們事實上是處於善待領域—這個善的領域是未來地位優於現在的領域,生命實存保存的領域,對照于它的輝煌的喪失。。

Another way of saying this: resistance to temptation implies abandoning the summit morality, belonging, as this resistance does, to the morality of decline. When we feel our strength ebbing and we decline, we condemn excesses of expenditure in the name of some higher good. As long as youthful excitement impels us, we consent to dangerous squandering, boldly taking the risks that present themselves.

還有另外一種方式這樣說:對於誘惑的阻抗暗示要放棄顛峰道德,如同阻抗一樣,都歸屬于衰微的道德。當我們感覺我們的力量衰退,我們衰退,以更高的善的名義,我們譴責耗費的過度。只要年輕的激情驅使我們,我們同意危險的揮霍,大膽地冒呈現出來的危險。

But as soon as our strength begins to ebb or we start to perceive the limits of this strength (when we start to decline), we’re preoccupied with gaining and accumulating goods of all kinds, acquiring wealth, since we’re thinking of the difficulties to come. We act. And the end of action and efforts can only be the acquisition of strength. Now, to the extent that a spiritual summit–which opposes sensuality and pits itself against it–becomes revealed in an unfolding action, it’s associated with efforts that desire to gain some good. Such a summit no longer comes within the rubric of a summit morality, and a decline morality prompts it not so much to desire as to make efforts.

但是當我們的力量開始衰退,或是我們開始感覺到這個力量的限制(當我們開始衰微),我們沒有專注於獲得及累積各種的善,獲得財富,因為我們正想到未來的困難。我們行動。行動與努力的目標僅是在獲得力量。現在,隨著精神顛峰(反對感官並且對抗感官)在展開的行動中被啟示出來,它會跟欲望獲得某種善的努力聯接在一塊。這樣一種顛峰不再是在一種顛峰道德的範圍之內。一種衰微道德激發它,不是為了欲望,而是為了努力。

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

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s


%d bloggers like this: