Throughout much of history, humans have perceived themselves as superior to all other creatures. Myths of our divine origin and our place at the crown of creation are found in religions reaching back thousands of years. Even in our “scientifically-enlightened” times this conviction of our species’ supremacy has not been shaken. For now we are masters of the earth, the pinnacle of evolution – the only rational and moral species in a world of unconscious creatures “red in tooth and claw”. 縱觀歷史，人類一直認(rèn)為自己比其他生物優(yōu)越。 關(guān)于我們的神性起源和我們?cè)趧?chuàng)造之冠上的地位的神話可以追溯到幾千年前的宗教中 即使在我們科學(xué)開明的時(shí)代，我們對(duì)人類物種至上的信念也沒有動(dòng)搖。 因?yàn)楝F(xiàn)在我們是地球的主人，是進(jìn)化的頂峰，是這個(gè)無意識(shí)的、滿是“血牙利爪”生物世界中唯一理性和道德的物種。 \\\\\\\\\\\\\\\\\\ But not all have agreed with this sentiment. Some in fact have viewed mankind in a very different light. The philosopher Friedrich Nietzsche, for example, believed that if you looked deeply into the human psyche you would discover that beneath our vanity and the masks we display, we are the only animal severed from our instincts and hence, the sickest species ever to have walked this earth.“We have learnt better. We have become more modest in every respect. We no longer trace the origin of the human being in “spirit”, in the “divinity”, we have placed it back among the animals…And even in asserting that we assert too much: the human being is, relatively speaking, the most bungled of all the animals, the sickliest, the one most dangerously strayed from its instincts. But for all that, he is of course the most interesting.” 但并非所有人都同意這種觀點(diǎn)。 事實(shí)上，有些人用一種完全不同的眼光來看待人類。 例如，哲學(xué)家弗里德里?！つ岵烧J(rèn)為，如果你深入觀察人類的心靈，你會(huì)發(fā)現(xiàn)，在我們的虛榮心和面具之下，隱藏著我們的真面目 我們是唯一與我們的本能分離的動(dòng)物，因此也是地球上有史以來最病態(tài)的物種！ 我們革新了觀念。我們?cè)诟鞣矫娑甲兊酶又t遜。我們不再?gòu)摹熬瘛?、“神性”尋求人類的根源，而是將人回置到?dòng)物中去。 這話還是說得太過了：相對(duì)而言，人是動(dòng)物之中最失敗、最為病態(tài)、最危險(xiǎn)地偏離了本能的一種——當(dāng)然，也因?yàn)樗羞@些而成為最有趣的一種！ \\\\\\\\\\\\\\\\\\\\\\\ How did we, the most cunning of all creatures, become the suffering animal par excellence? To answer this question, Nietzsche’s mind was drawn back many thousands of years to a time when our species’ civilized disposition had yet to develop. In these prehistorical ages humans were primarily driven by their instincts. They were, according to Nietzsche, “half animals that were well-adapted to wilderness, war, prowling, adventure.” A dramatic transformation in the psyche of these “half animals” occurred when they moved from the wilderness into civilization. Within these “confines of society and peace” humans found themselves, for the first time, subject to laws and customs backed by the threat of punishment, and hence, no longer ruled by instincts alone. These social standards conditioned us into a more civilized existence, but they also weakened us and intensified our suffering. For in being suppressed and forced underground, our animal instincts did not disappear, rather they “turned themselves backwards, against man himself.” 我們，所有生物中最狡猾的人，如何成為最痛苦的動(dòng)物的呢？ 為了回答這個(gè)問題，尼采的思想被拉回到幾千年前，那時(shí)我們?nèi)祟惖奈拿餍郧樯形窗l(fā)展。 在這些史前時(shí)代，人類主要受本能驅(qū)使。 根據(jù)尼采的觀點(diǎn)，他們是半適應(yīng)荒野、戰(zhàn)爭(zhēng)、徘徊和冒險(xiǎn)的動(dòng)物。 當(dāng)這些半人半獸從荒野進(jìn)入文明社會(huì)時(shí)，它們的心理發(fā)生了戲劇性的轉(zhuǎn)變。 在維系社會(huì)持存與和平的范圍內(nèi)，人類第一次發(fā)現(xiàn)自己受制于以懲罰威脅為后盾的法律和習(xí)俗，因此不再只受本能的支配。 這些社會(huì)標(biāo)準(zhǔn)使我們習(xí)慣于更文明的生活，但它們也削弱了我們，加重了我們的痛苦。 因?yàn)樵诒粔阂趾捅黄绒D(zhuǎn)入潛意識(shí)的過程中，我們的動(dòng)物本能并沒有消失，相反，它們反過來反抗人類自己。 \\\\\\\\\\\\\\\\\\\\\\\\ They produced a sickness in the psyche Nietzsche called the “bad conscience” – a “will to self-torment” – thus marking the beginning of that dreadful human tendency to inflict pain upon oneself. As Nietzsche explained: “The man who…was forced into an oppressive narrowness and regularity of custom, impatiently tore himself apart, persecuted himself, gnawed away at himself, grew upset, and did himself damage…With him was introduced the greatest and weirdest illness, from which human beings today have not recovered, the suffering of man from his own nature, from himself, a consequence of the forcible separation from his animal past…a declaration of war against the old instincts, on which, up to that point, his power, joy, and ability to inspire fear had been based.” 它們?cè)谀岵傻男撵`中產(chǎn)生了一種病態(tài)，尼采稱為“壞意識(shí)”、“一種自我折磨的意志”，從而標(biāo)志著可怕的人類傾向于給自己造成痛苦的開始。 由于缺少外在的敵人和反抗，而且自己也被束縛在習(xí)俗那一片壓抑的狹窄空間和規(guī)矩律條中，人開始不耐煩地摧殘自己、迫害自己、啃噬自己、嚇唬自己、虐待自己 然而，“良知譴責(zé)”也帶來了最嚴(yán)重、最可怕的疾病，人類至今仍未痊愈，這就是人因?yàn)樗硕纯啵艘驗(yàn)樽约憾纯啵?/strong>這是粗暴地與野獸的過去決裂的結(jié)果是突然躍入新的環(huán)境和生存條件的結(jié)果，也是向古老的本能宣戰(zhàn)的結(jié)果，即向一直以來構(gòu)成了人的力量、樂趣和威嚴(yán)之基礎(chǔ)的那些本能宣戰(zhàn)的結(jié)果 \\\\\\\\\\\\\\\\\\\\\\\\\ Within the closed walls of civilization a “bad conscience” is not all that ails us, rather as Nietzsche explained, “with the aid of the morality of mores and the social straitjacket, man was actually made calculable.” Fear of the law and punishment were the tools of domestication which weakened our connection to our instincts and made our behavior more predictable, safe, and herd-like: “…the meaning of all culture”, wrote Nietzsche, “is the reduction of the beast of prey “man” to a tame and civilized animal, a domestic animal.” While this process of domestication was necessary for the creation of civilization, it came at the cost of transforming the human being from a strong, innocent, and free animal into a guilt-ridden, manipulable, and tame creature, dependent on a shepherd to lead him. 在封閉的文明之墻內(nèi)，“壞的意識(shí)”并不是困擾我們的全部，正如尼采所解釋的那樣，在道德規(guī)范和社會(huì)約束的幫助下，人實(shí)際上是可以計(jì)算的。 對(duì)法律和懲罰的恐懼是馴化的工具，削弱了我們與本能的聯(lián)系，使我們的行為更可預(yù)測(cè)、更安全、更像羊群 “......所有文化的意義，”尼采寫道，就是將作為野獸的人還原為一種溫和的文明動(dòng)物，一種家畜?！?/strong> 雖然馴化的過程對(duì)文明的創(chuàng)造是必要的，但它是以把人類從一個(gè)強(qiáng)壯、天真、自由的動(dòng)物變成一個(gè)充滿罪惡感、易操縱、溫順的動(dòng)物為代價(jià)的，人類需要一個(gè)牧羊人來引導(dǎo)它。 \\\\\\\\\\\\\\\\\\\\\\\\\ “To call the taming of an animal its “improvement” is in our ears almost a joke. Whoever knows what goes on in menageries is doubtful whether the beasts in them are “improved”. They are weakened, they are made less harmful, they become sickly beasts through the depressive emotion of fear, through pain, through injuries, through hunger. – It is no different with the tamed human being…” 把對(duì)一頭動(dòng)物的馴化稱作對(duì)它的”改善'，就我們昕來簡(jiǎn)直是開玩笑。知道動(dòng)物園里發(fā)生什么事的人，會(huì)懷疑野獸真會(huì)得到'改善'。它會(huì)被弄得虛弱，不再那么有害，由于恐懼的沮喪情緒，疼痛，傷口，饑餓，變成病怏怏的野獸。這與馴化人類別無二致....... \\\\\\\\\\\\\\\\\\\\\\\\\\\ As a result of this millennia long process of the taming and weakening of our instincts we have become too reliant on our consciousness, according to Nietzsche, our “weakest and most fallible organ” (Nietzsche). We have developed into a ruminating animal who dissects every detail to a degree that can foster perpetual doubt and cynicism of life. But even worse this trend has divorced us from our “‘old leaders’, the ruling unconscious drives” (Nietzsche) which guided our ancestors safely for hundreds of thousands of years amidst the terrors and dangers of nature. “…h(huán)e has lost and destroyed his instinct, and can no longer trust the ‘divine animal’ and let go the reins when his understanding falters and his way leads through deserts.” 尼采認(rèn)為，經(jīng)過數(shù)千年的馴化和削弱本能的過程，我們變得過于依賴意識(shí)，意識(shí)是我們最脆弱、最容易犯錯(cuò)的器官 我們已經(jīng)發(fā)展成一種沉思的動(dòng)物，它會(huì)把每一個(gè)細(xì)節(jié)都剖析到一定程度，從而培養(yǎng)出對(duì)生活的永久懷疑和玩世不恭。 但更糟糕的是，這一趨勢(shì)已經(jīng)使我們與我們的“舊領(lǐng)袖”——支配我們的潛意識(shí)驅(qū)力——分離開來。 這就造成:他毀掉和失去了自己的本能,當(dāng)他的理智動(dòng)搖,他的道路穿過荒野時(shí),他再也不能信賴那“神獸”而信馬由韁了 \\\\\\\\\\\\\\\\\\\\\\\\ Nietzsche urged his readers to diminish their reliance on consciousness and to reconnect with their old and friendly unconscious guides. For when the great pains of life make an appearance, often it is these ancient instincts alone which can provide the strength and wisdom needed to persist.“There comes for every man an hour in which he asks himself in wonderment: “how is one able to live? And yet one does live!” – An hour in which he begins to understand that he possesses an inventiveness of the same kind as he admires in plants, which climb and wind and finally gain some light and a patch of soil and thus create for themselves their share of joy on inhospitable ground.” 尼采敦促他的讀者減少對(duì)意識(shí)的依賴，并與他們古老而友好的無意識(shí)向?qū)е匦陆⒙?lián)系。 因?yàn)楫?dāng)生活中的巨大痛苦出現(xiàn)時(shí)，往往只有這些古老的本能才能提供堅(jiān)持下去所需要的力量和智慧 “人總會(huì)面臨這樣一個(gè)時(shí)刻，他在驚奇中問自己：”人何以能活下去？然而一個(gè)人確實(shí)活著！“ - 這個(gè)時(shí)候他開始明白他擁有與他在植物中所欽佩的同樣的創(chuàng)造力， 它們攀緣而上，乘風(fēng)破浪，最終獲得了一些陽(yáng)光和一片土壤，從而在荒涼的土地上為自己創(chuàng)造了一份快樂。 \\\\\\\\\\\\\\\\\\\\\\\ Yet Nietzsche realized that a danger accompanies those of us who attempt to revive these “old leaders”. For in the process, we may unintentionally unleash our vicious and primitive passions. In other words, in repairing our severance from our instincts, we must be ready to confront the “beast within” “You aspire to free heights, your soul thirsts for the stars. But your wicked instincts, too, thirst for freedom. Your wild dogs want freedom; they bark with joy in their cellar when your spirit plans to open all prisons.”To help us manage our primal nature Nietzsche looked to the Ancient Greeks – the “models of all future cultured nations” (Nietzsche). 然而，尼采意識(shí)到，那些試圖復(fù)興這些“舊領(lǐng)袖的人”，將面臨危險(xiǎn)。 因?yàn)樵谶@個(gè)過程中，我們可能無意中釋放出我們的邪惡和原始的激情。 換句話說，在修復(fù)與本能的隔閡時(shí)，我們必須準(zhǔn)備好面對(duì)內(nèi)心的野獸 你想升往自由的高處，你的靈魂渴求著星辰。 然則你惡劣的本能也渴求著自由。 你的野犬們想要獲得自由；當(dāng)你的精神力求解放一切牢獄時(shí)，它們?cè)诘亟牙锟鞓返胤徒小?/p> 為了幫助我們管理我們的原始本性，尼采向古希臘學(xué)習(xí)--所有未來文明國(guó)家的榜樣 \\\\\\\\\\\\\\\\\\\\\\\\\\ Rather than denying their instincts, the Greeks accepted them, and “devoted festivals to all the passions and evil inclinations” (Nietzsche). The function of these festivals was to serve as culturally sanctioned mechanisms to help the Greeks transform their primal passions into productive cultural forces and vehicles of creation and life-affirmation. But in the modern world we lack any societal devices of this type. And therefore, Nietzsche urged his readers to create their own festivals in celebration of the primordial passions so as to promote their modification into more fertile and spiritual forms. 希臘人不但沒有否認(rèn)他們的本能，反而接受了他們，并把節(jié)日獻(xiàn)給所有的激情和邪惡傾向 這些節(jié)日的作用是作為一種文化認(rèn)可的機(jī)制，幫助希臘人把他們最初的激情轉(zhuǎn)化為生產(chǎn)力和創(chuàng)造和生活肯定的工具。 但在現(xiàn)代世界，我們?nèi)狈θ魏晤愃频纳鐣?huì)手段 因此，尼采敦促他的讀者創(chuàng)造他們自己的節(jié)日來慶祝原始的激情，從而促進(jìn)他們修改成更豐富和精神的形式。 \\\\\\\\\\\\\\\\\\\\\\\\\\\ “Once you had fierce dogs in your cellar: but they changed at last into birds and sweet singers.” Or as he elaborated in an unpublished note: “In order to be able to create, we must give ourselves greater freedom than has been given us before; at the same time, liberation from morality and relief through festivals (premonitions of the future! celebrate the future; not the past! compose the myth of the future! live in hope!) Blissful moments! And then cover up the curtain again and turn our thoughts to fixed, close goals.” 從前你的地窖里有兇猛的狗，但它們最終變成了小鳥和甜美的歌手。或者正如他在一份未發(fā)表的筆記中所闡述的那樣： 為了能夠創(chuàng)造，我們必須給予自己比以前更大的自由同時(shí)，通過節(jié)日(未來的預(yù)兆! 慶祝未來;拒斥過去!譜寫未來的神話!生活在希望!)幸福的時(shí)刻!然后再蓋上窗簾，把我們的思想轉(zhuǎn)向固定的、可接近的目標(biāo)。 \\\\\\\\\\\\\\\\\\\\\\\\\\ Nietzsche was so adamant on reconnecting to our animal instincts because he realized that we can never rid our self of these fundamental elements of our being. We either recognize them and harness them for use in a constructive and creative manner. Or we deny them and force them underground. But this latter tactic divorces us from our “old leaders”, turns our instincts against ourselves and breeds a “bad conscience”, and perpetuates our herd-like behavior and dependence on shepherd to show us the way. 尼采是如此堅(jiān)定地要重新連接我們的動(dòng)物本能，因?yàn)樗庾R(shí)到我們永遠(yuǎn)無法擺脫我們自身存在的這些基本元素。 我們要么認(rèn)識(shí)到它們，并以建設(shè)性和創(chuàng)造性的方式利用它們?；蛘呶覀兙芙^他們，迫使他們轉(zhuǎn)入潛意識(shí)。 但是，后一種策略使我們與過去的領(lǐng)導(dǎo)者分道揚(yáng)鑣，使我們的本能與我們自己作對(duì)，滋生了一種壞的意識(shí)，并使我們的群居行為和依賴牧羊人為我們指明道路的行為永久化。
In his book Human, all too Human, Nietzsche used the Ancient Greek myth of Circe as the symbol for this return to the animal foundations. For just as the potions of the goddess Circe had the power of transforming the human into an animal, so too Nietzsche thought honesty regarding our nature and origin can help us restore our connection to our instincts, put an end to our domesticity, and provide us with the wisdom and will-power to create new cultural values that serve as the foundation for the rise of “unprejudiced, independent, and self-reliant men, the real pillars of a strong civilization.” (Nietzsche, The Dawn of Day) Or as he wrote:“Truth as Circe. Error has turned animals into men; might truth be capable of turning man into an animal again?” 尼采在他的《人性的、太人性的》一書中，用古希臘神話喀耳刻作為回歸動(dòng)物基礎(chǔ)的象征。 因?yàn)榫拖衽窨Χ痰哪幱邪讶俗兂蓜?dòng)物的力量一樣 所以尼采也認(rèn)為承認(rèn)關(guān)于我們的本性和起源可以幫助我們恢復(fù)我們與本能的聯(lián)系，結(jié)束我們作為被馴養(yǎng)者的生活 并為我們提供智慧和意志力來創(chuàng)造新的文化價(jià)值觀，為公正、獨(dú)立的崛起奠定基礎(chǔ)、自力更生的人，一個(gè)強(qiáng)大文明的真正支柱。或如他所寫的： 正如女神喀耳刻的故事一樣。錯(cuò)誤將動(dòng)物變成了人類；也許真理之光可以讓人類再次變回動(dòng)物？ |
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