巴岱伊論尼采 28

Bataille 28

Bataille on Nietzsche
巴岱伊論尼采 28
PART II
Summit and Decline
巔峰與衰微

IX
I can’t recall efforts, there’s no trace of struggle in my life, and I’m the opposite of heroic natures. My experience knows nothing at all about what it means to “will” a thing or work at it ambitiously or relate to some “goal” or realization of desire.
— Ecce Homo

我無法回憶奮鬥,在我一生中並沒有奮鬥的痕跡。我是英雄天性的相反。
–尼采:瞧這個人!

So that ordinarily, mystical states are conditioned by a search for salvation.

所以一般來說,神秘的狀態是受到尋求救贖的制約。

IT APPEARS that the summit’s link between a mystical state and impoverished existence, with fear and greed expressed as values of decline, is in a sense superficial and very likely to be deeply fallacious. This doesn’t make it any less what is the case. Solitary ascetics pursue an end whose means is ecstasy–and ascetics work for their salvation like merchants buying and selling with profit in mind or like workers sweating for their wages.
在神秘狀態與貧瘠的生命實存之間的顛峰的聯接,以恐懼與貪婪作為衰微的價值,似乎在某個意義上是膚淺,而且很有可能是謬誤。儘管這樣,這就是它的本來樣子。孤獨的禁欲者追求一個方法是狂喜的目標,禁欲者為他們的救贖而工作,就像商人作買賣,心裏掛念著利潤,或就像工人為了工資而流汗。

If workers or merchants had wealth for the asking, without worries about a future, without fearing death or destruction, they’d leave their workplace or business without further ado and seek out whatever dangerous pleasures presented themselves. As for ascetics: by falling into common human misery, they become possessed by a possibility of undertaking the lengthy work of deliverance.

假如工人或商人擁有唾手可得的財富,不必憂慮未來,不必恐懼死亡或毀滅,他們將會不再麻煩地離開他們的工作地方或生意場所,尋求呈現在他們面前的任何危險的歡樂。至於禁欲主義者,由於陷入共同的人類悲慘,他們著迷於一種可能:從事接受拯救的漫長工作

Ascetic practices are human precisely insofar as they aren’t much different from surveying work. To be sure, the greatest difficulty in the end is to take cognizance of that limitation. Without the bait of salvation (or something like it), who could ever discover the mystical way? People must have agreed among themselves (or among others), that this or that is advisable in view of this or that result, this or that gain.

禁欲主義者確實是合乎人性的,因為他們跟勘察的工作沒有什麼兩樣。的確,最後最大的困難在於承認那個限制。假如沒有救贖的釣餌,(或類似的東西),有誰可能會找的神秘的途徑呢?人們本來會跟自己人(或跟別人)同意說:由於這個或那個結果,這個利益或那個利益,這樣是比較好。

Without these crude artifices they wouldn’t have committed themselves to the behavior that marks out decline (the infinite sadness, the ridiculous seriousness required by effort!). Isn’t it obvious? As soon as I say–oh why give a damn about some future!–then and there I break into infinite laughter. At the same moment, though, I’ve lost the reason to make efforts.

假如沒有這些粗略的巧計,他們本來會全神奉獻於標示衰微的行為(無限的悲傷,奮鬥所要求的荒謬的嚴肅!)這難道不是顯而易見嗎?當我一這樣說—哦!為什麼在在乎未來!當時當地,我狂笑不已!雖然,在相同時刻,我已經喪失奮鬥的理由。

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

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