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【美文朗读】尼采之自由精神(中英双语)

 第二章 自由精神

24:

哦,天真纯朴的人!人生活在多么叫人奇怪的简化与伪造中啊!人一旦留心看到这个奇迹,肯定会惊奇不己!我们是怎么把周围的一切弄得无挂无碍,舒适简单的!我们是怎么能够使我们的感觉容忍一切肤浅之物的,是怎么能够使我们的思想神圣无比地想要随意胡闹,想要作错误推理!我们怎么从一开始就想方设法地保持无知状态,以享受几乎不可想像的自由、无思想、轻率、热心和愉快——以此享受生活!迄今为止,只是在这一坚硬的、花岗岩般的、无知的基础之上,知识才得以建立起来,求知的意志建立在一更加强大得多的意志之上,这个意志就是求无知、求不确定、求不真实的意志!不把后者看作前者的对立物,而是看作对前者的提炼!的确,我们希望,语言在这里同在别处一样,不要克服其尴尬处境,希望它在事物只是有逐渐变化和许多改进的地方,仍然谈论对立;我们同样希望,已道成肉身的虚伪道德(它们现在已属于我们不可战胜的“肉体”),将歪曲我们这些有识别力的人所说的话。我们不时地对其表示理解,对最高级的知识竭尽全力使我们待在这个简化的、完全人造的、适当虚构的和适当伪造的世界上的方式,付之一笑,对它热爱谬见的方式,付之一笑,它之所以热爱谬见,是因为作为生活本身,它热爱生活!

25:

在这样令人愉快地开始后,人们也许想听到严肃字眼;严肃字眼才合大多数一本正经者的心意。当心,你们这些哲学家和知识之友,留心不要因此殉难!留心不要“为了真理”而受苦!即便为了保护你们自己,也要留心啊!它损害了你良心中的天真无邪和优雅的中立;它使你听不进反对意见,动辄发怒;它使你在与危险、诽谤、怀疑、驱逐,甚至更恶劣的敌意行为作斗争时,变得丧失理智、兽性大发、残酷无比,最终使出最后一着,声称自己是地球上真理的保护者——似乎“真理”是个非常天真无邪的、无行为能力的人,需要有人来保护他!需要你们大家,你们这些一脸哀容的骑士、游手好闲的先生们和制造时代精神的人们!最后,你们知道得很清楚,即使你们能说服别人同意自己的观点,也不会产生什么惊天动地的结果;你们知道,迄今为止还没有哪位哲学家能说服别人同意自己的观点。你们知道,你们在自己特意说的话和自己特别喜欢的学说后面(以及偶尔在你们自身后面)加的每一个小问号,要比上诉人在法庭面前上演的所有严肃滑稽剧和玩弄的骗人把戏,有更值得称赞的真实性!还不如躲开的好!躲开、藏起来!带着你的各种假面具和各种诡计,以便把你误当作你现在的样子,或担心你的样子!请不要忘记那个花园,那个有金花格凉亭的花园!把人们聚集在你周围的是花园,或者是白天己成记忆时的黄昏的水上音乐。选择有益的孤独吧,选择自由的、不受拘束的、轻松愉快的孤独吧,它亦将使你有权保持善,不管是什么意义上的善!每一场长期斗争都使人变得那么恶毒、那么狡猾、那么坏!长期斗争是不能明目张胆地用武力进行的。长期的恐惧,长期警惕着敌人——可能的敌人——会使人变得多么爱攻击别人啊!这些被社会遗弃的人,这些被长期追捕、遭到残酷迫害的人——以及被迫隐居的人,这些斯宾诺莎似的人,或吉奥达诺·布鲁诺似的人——最终总是在极其富于理智的伪装下,在不知不觉中,变为有教养的复仇者和毒药的酿制者(只要揭穿斯宾诺莎伦理学和神学的基础就可看得很清楚!),更不用说道德愤怒的愚蠢了。就一个哲学家而言,道德愤怒明确无误地表明,他已没有了哲学家的幽默感。哲学的殉难,他“为真理所作的牺牲”,暴露了隐藏在鼓动者和演员内心中的东西;如果有人迄今一直以艺术家的好奇心打量哲学家,那便容易理解许多哲学家为何危险地想要看到自己也堕落(堕落成为“殉难者”,堕落成为舞台上和讲坛上的大声喊叫者)。

26:

每一个出类拔萃的人都出于本能地寻求避难所和隐居处,在那里他可以摆脱人群,摆脱群众,摆脱多数人——在那里他可以忘却“作为规则的人们”,而成为例外;只是不包括这样的情况,即一更加强烈的本能把他直接推向人群,以伟大而杰出的明辨是非者的面貌,出现在人们面前。无论是谁,在与人们交往时,若不偶尔由于恶心、厌烦、同情、沮丧和休戚相关而痛苦得脸色一会儿发青、一会发白,那他肯定不是一个趣味高尚的人。不过,如果他并不主动挑起这个重担,并不对自己反感,假如他执意避免出现这种情况,执意像我说的那样,静静地、高傲地待在避难所中,那么有一件事便是确定无疑的:他大生不是、也注定不是有学识的料。他这样的人有一天会不得不对自己说:“魔鬼剥夺了我的高尚情趣!但是"规则’要比例外——比我自己,比我这个例外,更令人感兴趣!”于是他会感到垂头丧气,特别是会进入“内心世界”。长期而认真地研究普通人——因而尽量伪装自己,进行自我克制,表现出亲热的样子,作不自在的交往(除了与同等的人交往外,所有交往都是不自在的交往),构成了每一位哲学家个人经历中不可缺少的组成部分;也许是最令人不快的、最令人作呕的、最令人扫兴的一部分。不过,如果他幸运的话,他作为知识的宠儿,会遇到合适的助手,这些助手会减少和减轻他的工作;我指的是所谓犬儒主义者。犬儒主义者只承认兽性,只承认平庸的东西,只承认他们内心的“准则”,与此同时,他们超凡脱俗,敏感而易激动,喜欢当着人谈论自己和与其同样的人——他们有时沉迷于书本中,犹如在自己的粪堆上打滚一般。犬儒主义是卑贱的人借以接近所谓诚实的惟一方式;高等人应侧耳倾听犬儒主义者讲的所有难听或好听的话,应为粗鲁之人在自己面前变得不知羞耻,或具有科学头脑的人羊神开口说话而暗白庆幸。有时甚至狂喜和厌恶会混合在一起——即:会看到天生的畸形儿,天才的头脑竟附在某个不知检点的公山羊和猿人的身上,加利亚尼道长就是如此,这是个在他那个世纪思想最为深邃和敏锐的人,或许也是思想最为肮脏的人——他远比伏尔泰深邃,因而也更加缄默得多。如上面所暗示的,科学头脑竟安在猿人的躯体之上,卑贱的人竟具有绝好的理解力,这种情况决非罕见,尤其是在医生和品行端正的生理学家当中。每当有人不刻薄地,或更确切地说,非常无知地谈论人类,把人类说成是具有两种需要的肚子和一种需要的头脑时;每当有人认为或力图认为饥饿、性欲和虚荣是人类行为的惟一真实动机时;一句话,每当有人“低毁”人类或说人类坏话时,爱知识的人都应侧耳细听;一般说来,只要这种谈论不带有怒气,他就应洗耳恭听。因为,愤愤不平者和总是用自己的牙齿撕咬自己(或不撕咬自己,而撕咬世界、上帝或社会)的人,固然从精神上说,要比性嗜嬉戏、白满白足的人羊神站得高看得远。但从其它各种意义上说,他却是更为普通、更为平凡、更无启发性的人。愤愤不平者,是最大的撒谎者。

27:27:

要让别人理解自己是很难的。尤其是,如果自己像恒河那样急速地思想和生活,而别人却以其它方式思想和生活——即乌龟般地,或至多“青蛙般地”思想和生活(我在尽力使自己“叫人难以理解”!)——我要衷心感谢某些人的好意,竭力挖空心思地对我做出解释。不过,“好朋友们”,总是那么悠闲自得,并自以为作为朋友有权逍遥自在。对于他们,首先应提供操场和娱乐场,允许他们误解——自己因此而仍然在笑;或完全不把他们当回事,不在乎这些好朋友们做何感想——于是还是笑!

28:

把一种语言翻译成另一种语言,最难表达出来的是语言风格的速度。语言风格的速度源自民族的特性,或侧重于生理方面来说,源自消化营养物的平均速度。有些翻译想要忠实于原文,但由于不自觉的通俗化,几乎歪曲了原文。原因仅仅是,原文活泼而愉快的速度(借助于这种速度而跳过和避开了词语上的所有危险)也是无法表达的。德国人几乎无法快速地说话,由此可以合理地推论出,德国人几乎无法理解自由自在、奔放不羁的思想中那些最令人愉快、最意气风发的微妙之处。正如丑角和人羊神在肉体和精神上与德国人格格不入一样,阿里斯托芬和佩特罗尼乌斯的作品也无法翻译介绍给德国人。一切沉重、阻滞、笨手笨脚的东西,以及一切冗长而令人厌倦的文风,都在德国人中间花样翻新,大放异彩——恕我直言,就连歌德的那些生硬与优雅参半的散文也不例外,它们所反映的是其所属于的“过去美好时光”,表现的是当初的德国趣味。所谓德国趣味,就是有气无力而精巧细致的趣味。拉辛由于具有演员气质是个例外,这种气质使他悟性极高,精通许多事情;他卓有成效地翻译了培尔的作品,自愿躲避在狄德罗和伏尔泰的阴影之下,更加自愿地躲避在罗马喜剧作家当中——拉辛也热爱奔放不羁的精神和奇思异想,这些都不合德国的节奏和规矩。但德语,即便是拉辛散文中的德语,怎能模仿马基雅弗利的速度呢?马基雅弗利在其《君主论》中,使我们呼吸到了佛罗伦萨干燥纯净的空气,并禁不住以喧闹愉快的方式展现了最为重大的事件,或许以艺术家特有的心怀恶意的对比感,以骏马奔驰的速度,以最为卓越、最为放纵的幽默感,表述了那些冗长、沉重、难以理解而又危险的思想。谁又胆敢用德文翻译佩特罗尼乌斯的作品呢?在题材选择、思想和词语方面,佩特罗尼乌斯比迄今为止的任何大音乐家,都更是急板大师。若像他那样拥有风的双脚,能像风那样急速行进、呼吸和不受约束地表示轻蔑,使一切东西都跑动起来,从而使一切都健康向上,那么,对布满沼泽的病态世界,对“旧世界”还在乎什么!至于阿里斯托芬——那个善于使人变形的天才,为了他的缘故,我们应原谅曾存在的全部希腊精神,假如我们理解了其深刻含义所需要原谅和变形的所有那些事情的话。关于柏拉图的秘密和其令人猜不透的性格,我思考得最多的就是那件被保密得很好的小事,即:他临终时,枕头下放的不是《圣经》,不是埃及人的书、毕达歌拉斯的书,或他自己的书——而是阿里斯托芬的一本书。没有阿里斯托芬,柏拉图又怎能忍受生活——他所拒绝接受的希腊人的生活!

29:

只有极少数人保持独立;保持独立是强者的特权。任何试图保持独立的人,即便是最有权利这样做的人,只要不是被迫这样去做,都证明他或许不仅是强者,而且还有无比大的胆量。他进入了一个迷宫,千百倍地增加了生活本身已具有的危险;他并非不知道自己将如何和在哪里迷路,将变得孤立无助,被某个良心怪物撕成碎片。假如这样的人倒了霉,他的不幸将远远超出人们的理解力,人们既不会感觉到这种不幸,亦不会同情这种不幸。他不再能回头!甚至不再能得到人们的同情!

30:

我们内心最深处的直觉,若蓦地讲给那些从气质上和本性上不宜接受它们的人听,肯定会——也理应会——被认为是傻念头,在某些情况下甚至会被认为是犯罪。按照哲学家从前所作的区分,宗教徒有显教教徒和密教教徒之别;这两者——在印度人当中,正如在希腊人、波斯人和穆斯林中一样,一句话,在相信等级差别而不相信平等和平等权利的人当中——在显教教徒看来,相互之间并不那么对立;显教级教徒是站在外面,从外面而不是从里面来观察、评价、衡量和判断;较为本质的区别是,显教级教徒是从下面往上看事物——而密教级教徒则是从上面往下看事物。在一些心灵层次上,悲剧本身不再显得是悲剧;若把世界上的痛苦聚集在一起,谁敢肯定见到这些痛苦必然会使人生出同情之心,从而使痛苦增加一倍呢?……高等阶级视为补品或提神物的东西,在完全不同的低等人看来,几乎必然是毒品。普通人的美德在哲学家的眼中,也许是邪恶和软弱;一高度发达的人,若人们原以为他会堕落,走向毁灭,反而靠自己的力量培养出优秀品质,则他为此会在自己所坠入的低等世界中,被尊为圣人。有些书对于心灵和健康具有相反的价值,这要看是低级心灵和低级生命力在利用它们,还是高级心灵和强健的人在利用它们。在前一种情况下,这些书是危险的、引起恐慌的、令人不安的书;在后一种情况下,这些书则是传令号角,召唤最勇敢的人们表达出自己的勇敢精神。供一般读者读的书总是有股难闻的气味,卑贱者的气味总是萦绕不散。在下层民众吃饭喝水的地方,甚至在他们顶礼膜拜的地方,常发出臭味。若要呼吸纯净空气,就不要走进教堂。

31:

年轻时,我们只知道表示尊敬和轻蔑,不知道有表达细腻感情的艺术;掌握了这种艺术才是生活的最大收获。我们曾简单地肯定或否定人和事,对此我们不得不深深地悔过。一切就是这样安排的:所有喜好中最糟的一种喜好,即对绝对事物的喜好,总是被愚弄和滥用,直到一个人学会在感情中掺入一点艺术,与虚假和不白然决一高低,像生活的真正艺术家所做的那样。年轻时特有的激愤之情和恭敬态度,使年轻的生命躁动不安,直到适当歪曲了人和事,得以把感情倾泄于它们之上;年轻时代本身甚至就是某种歪曲他人他物、令人上当受骗的东西。以后,幻想不断破灭,年轻的心灵备受折磨,最终开始怀疑自身——但即使在良心的这种怀疑和悔恨之中,也仍激情洋溢,仍狂暴易怒,此时,它严厉地谴责自己,不耐烦地撕咬自己,为自己的长期自我蒙蔽而进行自我报复,似乎年轻的心灵当初是故意欺骗自己!在这种转变中,我们不相信自己的感情,以此惩罚自己;用怀疑折磨自己的热情,甚至觉得问心无愧是一种危险,似乎它是自我掩饰,是正直诚实的困倦;尤其是出于本能地开展起反对“年轻”的事业——十年之后才明白,所有这一切也仍然是——年轻!

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在人类历史的一段最长时期一人们称之为史前时期——某一行为是否有价值,是根据其后果来推定的;那时并不考虑行为本身,亦不考虑其起因;但正如现在的中国孩子的荣辱会作用于父母那样,当时成功或失败的反作用力,促使人们认定某一行为好或坏。让我们把这一时期称为人类的道德前时期;当时尚不知道“了解你自己”这一命令。——另一方面,过去一万年里,在地球上的一些广大地区,人们已走得非常远,以至于不再让某一行为的后果,而是其起因,来决定其价值。整个说来,这真是一项伟大成就,是对眼光和标准的一项重大改进,是优越的贵族价值观和“起因”信仰,在不知不觉中带来的结果,亦是一个时期的标志,这个时期在狭义上可称为道德时期:因而人们首次尝试了解自己,不是结果,而是起因。好一个一百八十度的转变!观点的转变无疑只有经过长期的斗争和动摇才能实现!毫无疑问,一种不祥的新迷信,一种特别狭隘的解释,由此享有了至高无上的权威:行为的起因被明明白白、确确实实地解释为意图;人们一致认为,某一行为的价值在于其意图的价值。意图是行为的惟一起因和史前史,于是便在这种偏见的影响下,给予人们道德上的称赞或责备,并以此对人们,甚至对迄今为止的哲学家作出判断。——不过,由于人们现今有了新的自我意识和敏锐感觉,我们现在是否可以再次下定决心从根本上再把价值颠倒过来?——我们难道不是正在一个时期的门槛上吗?首先,这个时期将逆转方向,以超道德而闻名:因为现今至少我们这些非道德主义者已开始隐约觉得,某一行为的决定性价值恰恰在于它的无意图,其全部意图,即所看到、感觉到或“意识到”的全部东西,只是其表面或肌肤——这种肌肤同每一种肌肤一样,暴露出了某种东西,但却掩盖了更多的东西。简言之,我们认为,意图只是一个符号或症状,它首先就需要解释——而且是个有太多解释的符号,因而其本身几乎没有意义:道德迄今被理解为意图——道德,这一意义上的道德是一种偏见、同时也许是过早或初步的看法,亦很可能是占星术和炼丹术之类的东西,但无论如何,是某种必须加以克服的东西。克服道德,从某种意义上说,甚至自我克服道德——这是心灵的活的试金石,是对长期的秘密劳作的称谓,这种劳作要等待当今最细腻、最正直、同时也是最邪恶的良心去完成。

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我忍不住要说:必须无情地要求人们对让予的感情、为邻人作牺牲的感情,以及所有舍己为人的道德,作出解释和判断;恰如要对“不偏不倚的沉思”美学作出解释和判断。在这种美学之下,当今对艺术的阉割正不遗余力地力图为自己创造一种问心无愧的心境。“为他人”和“不为自己”的感情太富于魅力,太甜蜜了,以致无须疑心过重,就会马上问道:“它们会不会是——刊吹骗?”——它们所取悦的——是有这些感情的人,是他享用了它们的果实,还有纯粹的旁观者——这根本算不上支持这些感情的论据,可却提醒人们当心。因而还是小心谨慎为妙!

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无论从人们当今所具有的哪一种哲学观点来看,无论站在什么立场上,我们所认为我们生活于其中的那个世界的错误性质,都是我们所看到的最确定无疑的事情,我们可为此找到一个又一个证据,这些证据将诱使我们推测“事物本质”的骗人原理。不过,有人认为思维本身要对世界的虚假负责——好一个体面的退却,每一有意的或无意的魔鬼的辩护者,都可加以利用——有人认为这个世界,包括空间、时间、形式和运动,是毫无根据地推论出来的,这样的人至少最终有充分理由,也对所有思维活动产生怀疑:它迄今不是一直在对我们玩弄最卑鄙的伎俩吗?怎么能保证它不继续做它一直在做的事情呢?说实在的,思维者的无知有儿分感人和令人肃然起敬,现今竟使他们服侍起意识来,要求它对一些问题作出诚实的回答。譬如,意识是不是真实的,为什么意识使外部世界与人保持一定距离,以及诸如此类的另一些问题。相信“直接的确定性”是一种给我们这些哲学家增光的道德上的天真;但是——我们现在已不是“完完全全有道德的”人!这种信仰除了是道德外,还是一种愚蠢观念,并没有给我们增什么光!如果在中产阶级的生活圈子中,动辄怀疑这怀疑那被认为是品质恶劣的标志,从而被认为是鲁莽轻率的,那么,在我们这些超越了中产阶级世界和其简单肯定和否定态度的人当中,又有什么能够阻止我们表现得鲁莽轻率,并大声说,哲学家作为迄今在地球上最被愚弄的人,终于有了“品质恶劣”的权利——他现在有义务表示怀疑,有义务从每一怀疑的深渊往外作最为邪恶的窥视——恕我开玩笑,作此阴郁的怪相和使用这样的表达方式;因为我早已学会了骗人和被人骗,作不同想法和估价,对哲学家被人骗时的无名怒火,只是付之一笑。为什么不呢?真理比表面现象更有价值,这只不过是一种道德偏见;实际上,这是世界上最无法证明的假设。我们必须承认的是:除非以透视法的评价和表面现象为基础,否则根本就不会有生命;如果像许多哲学家那么品性正直,热情而愚蠢地想完全去除“表面世界”——巨假定你能做到这一点——那么,至少你的“真理”会荡然无存!究竟是什么迫使我们认为“真”与“假”处于根本对立的状态?认为只有不同程度的似然性,宛似稍亮和稍暗的色度和色调——即画家所说的不同明暗变化,不就够了吗?纠缠着我们的世界为什么不可能是——一种虚构呢?有人会说,“但是虚构是创作者的呀?”对此难道不可以干脆地回答说:“酶,这个"是’不也可能是虚构吗?”怎么就不能像对待谓语和宾语那样,对主语也来点讽刺呢?哲学家难道不可以把自己提升到对语法的信仰之上吗?一切都与女统治者有关,哲学家现在不正是该抛弃对女统治者的信仰吗?

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哦,伏尔泰!哦,人类!哦,自痴!真理和追求真理有点难办;如果弄得太人性了——“只是为了行善而追求真理”——我敢打赌,那将一无所获!

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假设除了我们的欲望和激情世界外,其他东西都不是“给定的”,假设除了我们的冲动外,我们不能下沉或上升至任何其他的“现实”——因为思维只不过是这些冲动相互之间的关系——那么,我们是否可以尝试着提出这样的问题:给定的“这种东西”凭借与我们相对应的东西,便足以理解所谓的机械(或“物质”)世界?我指的不是幻觉、“假象”或(贝克莱和叔本华所说的)“表象”世界,而是真实程度与我们自己的情感相同的世界——一种较为原始形式的情感世界,在这种世界中,一切尚处于全能的一之中,这个一后来在有机过程中分叉并发展(自然也变得优雅精致和衰弱)——成为一种本能的生命,在这种生命中,全部有机功能,包括自我调节、吸收、滋养、分泌和物质变化,仍综合地相互结为一体——成为一种生命的最初形式?——最终,不仅可以做这种尝试,而且逻辑方法命令做这种尝试。不要假设有几种因果律,只要所作的仅涉及一种因果律的尝试,不被推至极端(推至荒谬的地步,请允许我这样说);这是所采用的方法应具有的道德,现今尚不能加以批驳——用数学家的话来说,它“得自于定义”。问题最终是,我们实际上是否承认意志是起作用的,我们是否相信意志的因果律;如果我们相信——从根本上说,我们相信这一点只是相信因果律本身——我们就必须尝试着假设意志的因果律是惟一的因果律。“意志”自然只会对“意志”起作用——而不会对“物质”(譬如“神经”)起作用。简言之,我们必须试着猜测,在辨认出结果的地方,意志是否不作用于意志——在有力量起作用的地方,全部机械作用是否不仅仅是意志的力量、意志的结果。最后,假定能把我们的全部本能生活,解释为一种基本意志——即我所说的强力意志——的发展和衍生;假定一切有机功能都可追溯至这种强力意志,解决生殖和营养问题——这确是一个问题——的方法也可在这种意志中找到,那么便有权把全部作用力毫不含糊地界定为强力意志。从内部看的世界,根据其“悟知性格”界定和命名的世界——只能是“强力意志”,而别无他物。

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“什么?说自了不就是——上帝,而不是魔鬼,被驳倒了?”正相反!正相反,朋友们!到底谁迫使你说大白话!

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正如现代人最终理解了法国大革命(那场可怕的闹剧,若从近处判断完全是多余的,但是整个欧洲高贵的、有眼力的观察者,却隔着一段距离,在如此长的时期内,如此狂热地把自己的愤怒和热情,掺进对它的解释,以致在这种解释下,文本已经消失了),高贵的子孙或许再次误解了整个过去,也许只有如此才能忍受过去——或确切地说,这不就是已经发生的事吗?我们自己不就是——那“高贵的子孙”吗?我们现在明自了这一点,可这不因此也成了过去吗?

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谁也不会仅仅因为一种理论使人幸福或道德高尚,就认为它是真实的——也许和蔼可亲的“唯心主义者”除外,他们对真、善、美,满怀热情,让所有五花八门的、粗俗的、无恶意的、值得想望的东西,飘浮在眼前。幸福与美德不是论据。但甚至善于思考的人,都那么轻易地忘记了,使人不幸福和使人邪恶也同样不是反论据。一件事可能是真实的,尽管它在很大程度上是有害的和危险的;其实,存在物的本质可能是这样的,即人们会由于充分了解它而被压垮——因而头脑的力量可用它所能忍受的“真理”的数量来衡量——或说得更明自些,可用它要求稀释、掩盖、美化、弄湿和歪曲真理的程度来衡量。但毫无疑问,对于发现某些真理来说,道德败坏者和不幸者处于更加有利的地位,更有可能取得成功;更不要说那些幸福的道德败坏者了——道德家们缄口不谈此类人。对于培养坚强和独立精神的哲学家来说,严厉苛刻和狡猾诡诈,也许是比学者身上那种宝贵的温文尔雅和从容不迫,更为有利的条件。试假定“哲学家”这个词并不专指那些著书的,甚或立说的哲学家!斯丹达尔描绘了奔放不羁的哲学家所具有的最重要特征,考虑到德国人的趣味,我将突出一下这个特征——因为它与德国人的趣味正相反。这位近代的伟大心理学家说:“要成为优秀的哲学家,就得冷酷无情、眼光锐利和没有幻想。发了财的银行家,就具有作出哲学发现,即看清存在物所需的部分性格。”

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所有深奥的东西都喜欢面具;最深奥的东西甚至憎恨外形和相似。难道上帝的羞愧所寻求的正当掩饰,就应该与此相反吗?真是个值得问的问题!——如果某个神秘主义者不也冒险这样做,那只会令人感到奇怪。有些做法精细得很,要用粗糙的外表覆盖,使其不易辨认;仁爱和宽宏大量之后,最聪明的做法便是拿棍棒痛打一顿目击者,以此模糊其记忆。许多人都能模糊和滥用自己的记忆,以至少报复一下这个惟一的知情者:羞愧是有创造力的。这并不是人们最感羞愧的最坏事情。假面具背后不仅有欺诈——诡诈中亦有许多善良。我可以想像,一个人若有昂贵而易碎的东西要掩盖,终生便会像一箍得很紧的、装满新酒的旧酒桶那样,笨拙地轴辘辘滚动!微妙的羞愧之情使其不得不如此。深感羞愧之人会在朋友们一无所知的小径之上,遭遇命运和作出棘手的抉择。危及生命的危险,朋友们未予注意;重新获得的安全,也悄然不觉。这种隐秘的天性,本能地为缄默和遮掩辩护,尽力避免交流,因而希望并想要用面具占据其朋友心目中的地位;即使不希望这样,有一天他也会意识到,还是戴着面具好。每一思想深邃的人都需要戴面具;而且不仅如此,由于虚假日增,也就是说,由于人们肤浅地解释每一思想深邃的人所说的每句话,走的每步路,表露的每一生命迹象,囚而在其周围会渐渐生长出假面具。

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我们必须自己考验自己,证明自己是独立和发号施令的,而且要在适当的时候作此考验。千万不要躲避对自己的考验,尽管这也许是所能玩的最危险的游戏,并且最终是面对我们自己,而不是任何其他法官所作的考验。不要依恋任何人,即使是最心爱的人——每个人都是一座监狱,也是一个壁完。不要依恋祖国,即使它是最受苦受难、最为贫穷的国家——高奏凯歌的祖国就不那么难淡忘。不要依恋对任何人的同情,即使是对高等人的同情,我们己有缘洞悉他们遭受的特殊折磨和孤苦无助的心境。不要依恋任何科学,即使它以最有价值的发现引诱我们,表面上专为我们保留的发现。不要依恋于自我解放,不要依恋于鸟儿为满足感官快乐所追求的遥远距离,鸟儿总是往高飞。往高飞,就是为了看到身下更多的东西——飞得太高是有危险的。不要依恋自己的美德,也不要完全成为某一专长的牺牲品。譬如不要成为“殷勤好客”的牺牲品,对于高度发达的富人来说,这是最为危险的,他们对自己大大咧咧,几乎毫不在意,把慷慨大方这一美德推至极端,以致使其变成了罪恶。我们必须知道如何保护自己——这是对独立性的最好考验。

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正在出现新的一类哲学家,我将不无危险地冒昧替其取名。就我对他们的理解而言,就他们允许别人对他们的理解而言——他们从内心希望自己依然是个谜——未来的这些哲学家也许正确地,或许也是错误地认为,应把自己称作“诱惑者”。这个名字本身毕竟只是一种尝试,或毋宁说是一种诱惑。

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这些未来的哲学家会是“真理”的新朋友吗?很可因为迄今所有哲学家都热爱自己的真理。但他们无疑将不会是教条主义者。他们的骄傲与趣味,肯定不是要自己的哲学仍然是每一个人的哲学——这是迄今所有教条主义哲学家内心的希冀和最终的目的。“我的观点是我自己的观点,其他人无权轻易享有。”——未来的某一哲学家会如是说。我们必须抛弃想与许多观点一致的态度。一旦被邻人占有,“利益”将不再是利益,怎么会有“公益”!这个词自相矛盾:可以共有的东西,价值总是很小。最终,事物必然恢复原貌——伟大之物将保持其伟大,深不可测之物将保持其深邃,精巧和令人兴奋之物将保持其精妙。总而言之,一切珍稀之物将保持其珍稀本色。

44:

在说了上面这些之后,我或许无需说明,未来的这些哲学家将是自由的、非常自由的精神——同时他们肯定将不仅是自由精神,而且还是某种别的东西,某种更高等、更伟大、根本不同的东西,希望这点不要被误解、被搞错。但在我说此话的时候,我感到我对他们以及对我们自己(我们是自由精神,是他们的先驱和前导)负有义务,必须从我们自己身上彻底涤除一种愚蠢的旧偏见和误解。这种偏见和误解犹如一层迷雾,长久以来弄得“自由精神”这一概念模糊不清。在欧洲各国以及美国,当前有人在滥用这一名称:他们是一帮非常狭隘的、充满偏见的、被锁链束缚着的人,希望得到的东西几乎与我们的意愿和本能想要的东西相反——更不用说相对于正在出现的新型哲学家而言,他们肯定更加闭目塞听、孤陋寡闻。简言之,可悲的是,这些起错了名的“自由精神”是平等主义者——是民主嗜好及其“现代思想”的奴隶,且能说会道,能写会算。他们都不孤独,都没有个人内心的那种孤独感,他们是耿直而诚实的,不乏勇气,亦不乏光明磊落;可他们不自由,肤浅得很,尤其是他们几乎将人类的全部苦难和失败,归因于社会迄今存在于其中的古老形式——这种观念恰恰完全颠倒了真相!他们用尽全力想要获取的,是绿茵茵草地上羊群的普遍幸福,是每一个人的生活有保障、安全、舒适和慰藉;他们最常高唱和吟诵的两首歌曲和学说是“权利平等”和“同情所有受苦人”——痛苦本身被他们视为某种必须去除的东西。然而,我们这些与他们正相反的人,已凭借双眼和良心反省这样一个问题,即:“人类”迄今为止以何种方式和在什么地方,最为起劲地栽种植物,通过反省我们深信,人类一直是在相反的条件下栽种植物,因而为此应该极大地增加人类处境的危险性,应在长期的压迫和强迫下发展其创造力和掩盖力(即他的“精神”),使其变得细腻和勇猛;应增加生命意志,使其变成无条件的强力意志:——我们深信,严酷、猛烈、奴役、外界和内心的危险、隐密、禁欲、诱惑者的各种诡计和妖术,——对人类来说是邪恶、可怕、残暴、食肉和阴险的东西。人类的这些对立物,亦可用以提升人类:——我们说了这些之后,仍觉意犹未尽;无论如何,畅言也好,沉默也好,我们都处在全部现代思想意识和人们喜爱的群居生活的另一极端,或许是在与其作对?我们这些“自由精神”并不是最爱交际的人,这有何奇怪?我们不想在每一方面都把精神所能摆脱的事物和精神由此而被逼至的地方暴露出来,这又有何奇怪?至于“善恶的彼岸”这一充满危险的语句所具有的寓意(我们至少应避免把其搞混),我们决不是“自由思想家”,决不是这些“现代思想”的忠实鼓吹者津津乐道的任何东西。我们己熟悉或至少己涉足许多精神王国;一次又一次地逃离阴暗而惬意的避难所,偏爱与偏见、年轻时代、出生地、偶然遇到的人和读的书甚或旅行后的疲惫,都似曾把我们禁锢于这些避难所;满怀怨恨地抗拒依赖的诱惑,这种诱惑隐藏在荣誉、金钱、地位或感官兴奋之中;甚至对苦难和疾病的变化无常心存感激之情,因为它们总使我们摆脱某一习惯,从而摆脱其“偏见”,并感激我们心中的上帝、魔鬼、绵羊和虫豸;过于爱刨根问底,探究事物到残忍的程度,毫不犹豫地用手指摸索无形之物,用牙齿和胃对付最难消化之物。由于“自由意志”过剩,随时准备做任何需要运用聪明才智和敏锐感官的事情,随时准备作各种冒险;用先天和后天的灵魂探索难以窥视的意图和人迹不可至的目的;灯罩下的藏匿者和盗用者,尽管我们从早到晚类似于继承人和败家子、调停者和收税员、守财奴和吝啬鬼,经济地学习和忘却,工于心计;有时为范畴表而骄傲,有时是饱学之士,有时整天挑灯工作;如果需要,甚至是稻草人——现今也确实需要,因为我们是孤独的、天生的、起过誓的、招人忌羡的朋友,这种孤独是我们自己在午夜和正午深而又深的孤独——我们,我们这些自由精神就是如此这般的人!也许你们也是某种同类物,你们这些未来之人?你们这些新型哲学家

Beyond Good And Evil

Part Two : The Free Spirit

24:

O sancta simplicitas! In what strange simplification and falsification man lives! One can never cease wondering once one has acquired eyes for this marvel! How we have made everything around us clear and free and easy and simple! how we have been able to give our senses a passport to everything superficial, our thoughts a divine desire for wanton leaps and wrong inferences! how from the beginning we have contrived to retain our ignorance in order to enjoy an almost inconceivable freedom, lack of scruple and caution, heartiness, and gaiety of life - in order to enjoy life! And only on this now solid, granite foundation of ignorance could knowledge rise so far - the will to knowledge on the foundation of a far more powerful will: the will to ignorance, to the uncertain, to the untrue! Not as its opposite, but as its refinement! Even if language, here as elsewhere, will not get over its awkwardness, and will continue to talk of opposites where there are only degrees and many subtleties of gradation; even if the inveterate Tartuffery of morals, which now belongs to our unconquerable "flesh and blood," infects the words even of those of us who know better - here and there we understand it and laugh at the way in which precisely science at its best seeks most to keep us in this simplified, thoroughly artificial, suitably constructed and suitably falsified world - at the way in which, willy-nilly, it loves error, because, being alive, it loves life.

25:

After such a cheerful commencement, a serious word would like to be heard; it appeals to the most serious. Take care, philosophers and friends, of knowledge, and beware of martyrdom! Of suffering "for the truth"s sake"! Even of defending yourselves! spoils all the innocence and fine neutrality of your conscience; makes you headstrong against objections and red rags; it stupefies, animalizes, and brutalizes when in the struggle with danger, slander, suspicion, expulsion, and even worse consequences of hostility, you have to pose as protectors of truth upon earth - as though "the truth" were such an innocuous and incompetent creature as to require protectors! and you of all people, you knights of the most sorrowful countenances dear loafers and cobweb-spinners of the spirit! After all, you know well enough that it cannot be of any con. sequence if you of all people are proved right; you know that no philosopher so far has been proved right, and that there might be a more laudable truthfulness in every little question mark that you place after your special words and favorite doctrines (and occasionally after yourselves) than in all the solemn gestures and trumps before accusers and law courts. Rather, go away. Flee into concealment. And have your masks and subtlety, that you ma mistaken for what you are not, or feared a little. And don"t the garden, the garden with golden trelliswork. And have around you who are as a garden - or as music on the waters evening, when the day is turning into memories. Choose the solitude, the free, playful, light solitude that gives you, too, the right, to remain good in some sense. How poisonous, how crafty, hot bad, does every long war make one, that cannot be waged open] by means of force! How personal does a long fear make one, long watching of enemies, of possible enemies! These outcasts society, these long-pursued, wickedly persecuted ones - also compulsory recluses, the Spinozas or Giordano Brunos always come in the end, even under the most spiritual masquerade, perhaps without being themselves aware of it, sophisticated vengeance-seekers and poison-brewers (let someone lay bare the foundation of Spinoza"s ethics and theology!), not to speak of the stupidity of moral indignation, which is the unfailing sign in a philosopher that his philosophical sense of humor has left him. The martyrdom of the philosopher, his "sacrifice for the sake of truth," forces into the light whatever of the agitator and actor lurks in him; and if one has so far contemplated him only with artistic curiosity, with regard to many a philosopher it is easy to understand the dangerous desire to see him also in his degeneration (degenerated into a "martyr," into a stage- and platform-bawler). Only, that it is necessary with such a desire to be clear what spectacle one will see in any case - merely a satyr play, merely an epilogue farce, merely the continued proof that the long, real tragedy is at an end, assuming that every philosophy was in its genesis a long tragedy.

26:

Every choice human being strives instinctively for a citadel and a secrecy where he is saved from the crowd, the many, the great majority - where he may forget "men who are the rule," being their exception - excepting only the one case in which he is pushed straight to such men by a still stronger instinct, as a seeker after knowledge in the great and exceptional sense. Anyone who, in intercourse with men, does not occasionally glisten in all the colors of distress, green and gray with disgust, satiety, sympathy, gloominess, and loneliness, is certainly not a man of elevated tastes; supposing, however, that he does not take all this burden and disgust upon himself voluntarily, that he persistently avoids it, and remains, as I said, quietly and proudly hidden in his citadel, one thing is certain: he was not made, he was not predestined, for knowledge. If he were, he would one day have to say to himself: "The devil take my good taste! but the rule is more interesting than the exception - than myself, the exception!" And be would go down and above all, he would go "inside." The long and serious study of the average man, and consequently much disguise, self-overcoming, familiarity, and bad contact (all contact is bad contact except with one"s equals) - this constitutes a necessary part of the life-history of every philosopher, perhaps the most disagreeable, odious, and disappointing part. If he is fortunate, however, as a favorite child of knowledge should be, he will encounter suitable shortcuts and helps for his task; I mean so-called cynics, those who simply recognize the animal, the commonplace, and "the rule" in themselves, and at the same time still have that degree of spirituality and that itch which makes them talk of themselves and their likes before witnesses - sometimes they even wallow in books, as on their own dung. Cynicism is the only form in which base souls approach honesty; and the higher man must listen closely to every coarse or subtle cynicism, and congratulate himself when a clown without shame or a scientific satyr speaks out precisely in front of him. There are even cases where enchantment mixes with the disgust - namely, where by a freak of nature genius is tied to some such indiscreet billygoat and ape, as in the case of the Abbé Galiani, the profoundest, most clear-sighted, and perhaps also filthiest man of his century - he was far profounder than Voltaire and consequently also a good deal more taciturn. It happens more frequently, as has been hinted, that a scientific head is placed on an ape"s body, a subtle exceptional understanding in a base soul, an occurrence by no means rare, especially among doctors and physiologists of morality. And whenever anyone speaks without bitterness, quite innocently, of man as a belly with two requirements, and a head with one; whenever anyone sees, seeks, and wants to see only hunger, sexual lust, and vanity as the real and only motives of human actions; in short, when anyone speaks "badly" and not even "wickedly" of man, the lover of knowledge should listen subtly land diligently; he should altogether have an open ear wherever people talk without indignation. For the indignant and Whoever perpetually tears and lacerates with his own teeth himself (or as a substitute, the world, or God, or society) may indeed, morally speaking, stand higher than the laughing and self-satisfied satyr, but in every other sense they are a more ordinary, more indifferent, and less instructive case. And no one lies as much as the indignant do.

27:

It is hard to be understood, especially when one thinks and lives gangasrotogati among men who think and live differently namely, kurmagati, or at best "the way frogs walk," mandeikagati (I obviously do everything to be "hard to understand" myself!) - and one should be cordially grateful for the good will to some subtlety of interpretation. As regards "the good friends," however, who are always too lazy and think that as friends they have a right to relax, one does well to grant them from the outset some leeway and romping place for misunderstanding: then on can even laugh - or get rid of them altogether, these good friends - and also laugh.

28:

What is most difficult to render from one language into an other is the tempo of its style, which has its basis in the character of the race, or to speak more physiologically, in the average temp of its metabolism. There are honestly meant translations that, a involuntary vulgarizations, are almost falsifications of the original merely because its bold and merry tempo (which leaps over an obviates all dangers in things and words) could not be translates A German is almost incapable of presto in his language; thus also as may be reasonably inferred, of many of the most delightful and daring nuances of free, free-spirited thought. And just as the buffoon and satyr are foreign to him in body and conscience, so Aristophanes and Petronius are untranslatable for him. Everything ponderous, viscous, and solemnly clumsy, all long-winded and boring types of style are developed in profuse variety among German - forgive me the fact that even Goethe"s prose, in its mixture o stiffness and elegance, is no exception, being a reflection of the "good old time" to which it belongs, and a reflection of German taste at a time when there still was a "German taste" - a rococo taste in moribus et artibus. Lessing is an exception, owing to his histrionic nature which understood much and understood how to do many things. He was not the translator of Bayle for nothing and liked to flee to the neighborhood of Diderot and Voltaire, and better yet - that of the Roman comedy writers. In tempo, too, Lessing loved free thinking and escape from Germany. But how could the German language, even in the prose of a Lessing, imitate the tempo of Machiavelli, who in his Principe [The Prince] lets us breathe the dry, refined air of Florence and cannot help presenting the most serious matters in a boisterous allegrissimo, perhaps not without a malicious artistic sense of the contrast he risks - long, difficult, hard, dangerous thoughts and the tempo of the gallop and the very best, most capricious humor? Who, finally, could venture on a German translation of Petronius, who, more than any great musician so far, was a master of presto in invention, ideas, and words? What do the swamps of the sick, wicked world, even the "ancient world," matter in the end, when one has the feet of a wind as he did, the rush, the breath, the liberating scorn of a wind that makes everything healthy by making everything run! And as for Aristophanes - that transfiguring, complementary spirit for whose sake one forgives everything Hellenic for having existed, provided one has understood in its full profundity all that needs to be forgiven and transfigured here - there is nothing that has caused me to meditate more on Plato"s secrecy and sphinx nature than the happily preserved petit fait that under the pillow of his deathbed there was found no "Bible," nor anything Egyptian, Pythagorean, or Platonic - but a volume of Aristophanes. How could even Plato have endured life - a Greek life he repudiated - without an Aristophanes?

29:

Independence is for the very few; it is a privilege of the strong. And whoever attempts it even with the best right but without inner constraint proves that he is probably not only strong, but also daring to the point of recklessness. He enters into a labyrinth, he multiplies a thousandfold the dangers which life brings with it in any case, not the least of which is that no one can see how and where he loses his way, becomes lonely, and is torn piecemeal by some minotaur of conscience. Supposing one like that comes to grief, this happens so far from the comprehension of men that they neither feel it nor sympathize. And he cannot go back any longer. Nor can he go back to the pity of men.

30:

Our highest insights must - and should - sound like follies and sometimes like crimes when they are heard without permission by those who are not predisposed and predestined for them. The difference between the exoteric and the esoteric, formerly known to philosophers - among the Indians as among the Greeks, Persians, and Muslims, in short, wherever one believed in an order of rank and not in equality and equal rights - does not so much consist in this, that the exoteric approach comes from outside and sees, estimates, measures, and judges from the outside, not the inside: what is much more essential is that the exoteric approach sees things from below, the esoteric looks down from above. There are heights of the soul from which even tragedy ceases to look tragic; and rolling together all the woe of the world - who could dare to decide whether its sight would necessarily seduce us and compel us to feel pity and thus double this woe? What serves the higher type of men as nourishment or delectation must almost be poison for a very different and inferior type. The virtues of the common man might perhaps signify vices and weaknesses in a philosopher. It could be possible that a man of a high type, when degenerating and perishing, might only at that point acquire qualities that would require those in the lower sphere into which he had sunk to begin to venerate him like a saint. There are books that have opposite values for soul and health, depending on whether the lower soul, the lower vitality, or the higher and more vigorous ones turn to them: in the former

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