The rational as a tragedy Friedrich Wilhelm Nietzsche 《偶像的黄昏:如何用锤子从事哲学》 Götzen-Dämmerung, oder Wie man mit dem Hammer philosophiert Write down this subject without doubting about the rationali stic faith. Contrarily, it means a kind of infatuation as a tragedy infatuated by human. Of course, itself could not be rational. We infatuate nous in the case of its enchantment that it shows up our emptiness directly and limits the boundary of episteme inexorably.It’s obvious that nous is coming with tragic color when the thin and weak mannamed Socrates declared the emptiness of humanity for the first time under the inscription(To achieve self-knowledge) of Delphi temple and in the afterglow of setting sun. As we known, the first scene rang down the curtain with a cup of blood-red poison wine. Under stage, something altisonant based on going after and worshipping an Omniscience made insects named by Aurelius despise and laugh at ones like Socrates. Maybe, the scene under stage was a comedy with distress forever yet. Suppose an Omniscience worshipped by insects exists, whether the tragedy on or comedy under was just a humor to it eventually. Tragedy progresses calmly all the time, as the great drama of existence said by Bohr, we are both onlooker and player upand down calmly as the same. We seem to be vocative listening to Descartes respectfully in the name of that “I think, therefore I am.” and go to theself-important astray bewitched by Laplace goblin. We are conditioned to make logos equal tologic because logic is as the carrier of logos to us, even the inchoation orend-result. We don’t know whether logic leads to logos absolutely, but itpresents obviously that the alogical means the reverse of logos. Finally, let’s uncover the veil of tragedy.There is full of chapter and verse in such a few of words, and it’s called appealing to authority as the language on logic. I construct logos through betraying logic while the self-contradictory brings the naissance of tragedy. What’s worse, I have no choice but to do like this. Like insects, I have to worship the ground Omniscience treads on to impetrate the oracle standing high above the masses: Should something from the irrational be named the rational? 2010 悲剧般的理性 写下这样的题目,并不带半点对理性信仰的怀疑。恰恰相反,那是一种迷恋,一种人对悲剧的迷恋。当然,这种迷恋本身也许就是非理性的。 对理性的迷恋来自于理性的魅力,而理性的魅力在于直指我们的无知,在于无情地划定我们认知的疆界。当形销骨立的 Socrates 在德尔菲神庙的铭言下,在落日的余晖中第一次宣告人类的无知时,理性就被渲染上了浓重且永恒的悲剧色彩。众所周知,悲剧的第一场在一杯血红的鸩酒中落下了大幕。台下充斥着 Aurelius 笔下虫豸们的鄙夷与嘲笑,那是崇高的驱使,来自于对全知乃至全能的追逐与膜拜。或许这是一幕喜剧,却伴随着宿世痛苦。假设存在着虫豸们膜拜的全知,台上的悲剧与台下的喜剧最终只是一个幽默。 悲剧的演绎始终是悄无声息的,就像 Bohr 所谓的宇宙这幕伟大的戏剧,我们既是观众又是演员,来而复去,同样地悄无声息。我们似乎受 Descartes 的感召,在“我思故我在”的指引下悄然入戏,却又在 Laplace goblin 的蛊惑下,走入了极度膨胀与自我陶醉的歧途。 我们习惯于把理性 (logos) 约化为逻辑 (logic) ,是因为逻辑乃理性之承载,甚至有可能也是理性的发端与归宿。我们不知道逻辑是否最终能够绝对地导向理性,但我们至少明白非逻辑的必然开启理性的反面。 行将结束,让我来揭开悲剧的面纱。在这寥寥数百字中,我不厌其烦地引经据典,用逻辑的术语——诉诸权威。我背叛逻辑,却申述理性,自相矛盾的悖谬意味着悲剧的诞生。更为甚者,除此之外,别无他法! 我不得不匍匐于虫豸们的全知之下,祈求高高在上的训示: 获之以非理性者,是否能名之以理性?
查拉苏斯剌如是说( Thus Spake Zarathustra ) 之 自我超越( On Self-Overcoming ) 作者:尼彻( Nietzsche ) 译者:郑中 智者啊,驱动着你们、并使你们贪婪的就是你们所谓的“求真意志”?思考所有存在的意志,我称其为你们的意志! 你们首先想使所有存在可理解,因为你们有理由怀疑:它是否更好理解。 但对于你们,一切存在应守规矩并且屈服!你们的意志要这样做。存在应变得对精神恭敬,如存在之镜对其反射像。 智者啊,那就是你们的整个意志,如权力意志一样;即使当你们谈说善恶判断时,也是如此。 你们仍想创造世界,然后你们可跪于其下:这就是你们最终的希望和陶醉。 的确,愚者、民众——他们就像一条浮着小船的河流;在这小船里,评判者戴着面具庄严地坐着。 你们把你们的意志和价值放在不断演变的河流上;民众所相信的善与恶,向我揭露出一种古老的权力意志。 啊!就是你们智者,将这种客人放到小船上,并让他们享受隆重的仪式和骄傲的名称——这就是你们和你们的统治意志! 现在,这条河流推动着你们的小船前进:河流必须载着它。尽管破浪飞沫愤怒地抵抗着船底,但这几乎不重要! 智者啊,这条河流不是你们的危险,而是你们的善恶之终结;但你们的意志自身——权力意志,就是生命不竭的创造意志。 但为了你们理解我对善恶之教言,我也想告诉你们我对于生命和一切生物本性的训言。 我追求生命,为了知悉它的本性,我行走在最伟大而又最狭窄的道路上。 我用一百面镜子,才捕捉到了生命的一瞥;当它闭口不言时,它的眼睛可向我说话。而它的眼睛向我说过话。 然而,无论我在哪里发现生命,我总听见关于服从的说教。所有生命皆在服从着。 而我听到的第二件事是:不服从自我的人,就服从别人的命令。这就是生命的本性。 但我听见的第三件事是:命令比服从更难。而不仅命令者承受着所有服从者的压力,而这种压力也可压扁他:——看来对于我,所有命令是一种尝试和冒险;而当生命一旦发出命令时,生命自身就冒着危险。 的确,即使当它命令自我时,它也得为其命令付出代价。它必须成为它自己法律的评判者、复仇者和牺牲者。 怎么发生这样呢?我曾问自己。如何使生命服从或命令,当发出命令时为何仍在践行服从?你们智者,倾听我的教言吧!严格检查,发现我是否匍匐进入了生命的核心,并进入了它心灵的根本! 无论我在何处发现生命,我就发现权力意志;即使在服从意志里,我也发现主人意志。 弱者被自己的意志说服,以服役于强者,因为它想作更弱者的主人:这就是它不能宣布放弃的唯一快乐。 而当弱小者屈服于强大者,以获得统治更弱者的快乐;同样最伟大者为了权力,它冒着生命自身的危险。 那便是最伟大的屈服,它具有风险和危险,是面临死亡孤注一掷的战栗。 哪里有牺牲和欢爱,哪里就有主人意志。沿着神秘的通道,弱者潜入更强大灵魂的堡垒,并直入内部——从那里盗去权力。 而生命自己曾向我说出这个秘密:“注意”,它说,“我必须常常超越自我。” 诚然,你所谓的意志就是创造或推动,以达更高级的、更遥远的、更复杂的事物为目标:但这都是一回事,是同一个秘密。 我宁愿死去,而不愿放弃此事;真地,不管树叶枯黄凋落何处,看啦!就有为权力而牺牲自己的生命! 我必须战斗,并成为目标及其对立面——哎,谁猜出我的意志,也就猜出了它绕着什么弯行走! 无论我创造什么,无论我如何喜爱它——我必须成为目标和爱欲的对手,我的意志要我如此。 即使你们这些求知者,只是我意志的道路和足迹;的确,我的权力意志也跟在你们的求真意志之后! 真的,谁用“存在意志”的教言来攻击真理,谁就不能找到真理:这种意志——就不存在! 因为不存在者不可能有意志;而已存在者,怎会还追求存在意志呢! 只要生命所在之处,也就有意志;但这不是生命意志,而是——因此我教导你——权力意志! 许多事物被生命推崇为高于生命自身;而这出于崇敬之自我在讲——权力意志! 因此,智者啊,生命一旦教会我,从此我将识破你们心中的谜。 真地,我告诉你们:善恶会永恒存在——没这回事!它们必须出自本性,一次又一次超越自我。 你们这些评判者,你们粗暴地对待你们的价值和善恶的教言;而这是你们隐秘的爱和你们荣耀的、颤抖的、泛滥的灵魂! 但从你们的价值中,生长出一种较强的力量和一个新的超越;但向上触及到蛋,蛋壳就破裂。 而谁必须是善恶中的创造者——真地,谁就必须先成为一个破坏者,打碎价值。 所以,最大的恶包含于最大的善之中,而这是创造之善。—— 你们智者,让我们谈论罢,虽然这样做是错的。然而保持沉默就更坏;一切保持沉默的真理都变得有毒。 让我们的真理打碎可打碎的一切事物!但 不得不建造许多房屋! 查拉苏斯剌如是说。 译注:尼彻在本节中很明显的表现出唯意志论思想,他对求真意志的理解是片面的(或许这里的求真意志专指那些宗教性求真意志),将权力意志全视为创造意志也是错误的;但他发现了有些求真意志、人类生命、价值评判、主人意志与权力意志的深刻关系,因此他主张人类要通过不断创造,推动向更高级事物演化,以实现自我超越,谋取权力,重估一切,觉悟者要打破沉默,并用真理打碎一切,重建新价值体系。 On Self-Overcoming “Will to truth” you call that which drives you and makes you lustful, you wisest ones? Will to thinkability of all being, that’s what I call your will! Youfirst want to make all being thinkable, because you doubt, with proper suspicion, whether it is even thinkable. But for you it shall behave and bend! Thus your will wants it. It shall become smooth and subservient to the spirit, as its mirror and reflection. That is your entire will, you wisest ones, as a will to power; and even when you speak of good and evil and of valuations. You still want to create the world before which you could kneel: this is your ultimate hope and intoxication. The unwise, to be sure, the people – they are like a river on which a skiff floats; valuations are seated in the skiff, solemn and cloaked. Your will and your values you set upon the river of becoming; what the people believe to be good and evil reveals to me an ancient will to power. It was you, you wisest ones, who placed such guests into the skiff and gave them pomp and proud names – you and your dominating will! Now the river carries your skiff along: it has to carry it. It matters little whether the breaking wave foams and angrily opposes the keel! The river is not your danger and the end of your good and evil, you wis- est ones; but this will itself, the will to power – the unexhausted begetting will of life. But in order that you understand my words on good and evil, I also want to tell you my words on life and on the nature of all that lives. I pursued the living, I walked the greatest and the smallest paths in order to know its nature. With a hundredfold mirror I captured even its glance, when its mouth was closed, so that its eyes could speak to me. And its eyes spoke to me. However, wherever I found the living, there too I heard the speech on obedience. All living is an obeying. And this is the second thing that I heard: the one who cannot obey himself is commanded. Such is the nature of the living. This however is the third thing that I heard: that commanding is harder than obeying. And not only that the commander bears the burden of all obeyers, and that this burden easily crushes him: – In all commanding it seemed to me there is an experiment and a risk; and always when it commands, the living risks itself in doing so. Indeed, even when it commands itself, even then it must pay for its commanding. Itmust become the judge and avenger and victimof its own law. How does this happen? I asked myself. What persuades the living to obey and command, and to still practice obedience while commanding? Hearmy words, you wisest ones! Check seriously to see whether I crept into the very heart of life and into the roots of its heart! Wherever I found the living, there I found the will to power; and even in the will of the serving I found the will to be master. The weaker is persuaded by its own will to serve the stronger, because it wants to be master over what is still weaker: this is the only pleasure it is incapable of renouncing. And as the smaller gives way to the greater, in order for it to have its pleasure and power over the smallest, so too the greatest gives way, and for the sake of power it risks – life itself. That is the giving-way of the greatest, that it is a risk and a danger and a tossing of dice unto death. And where there are sacrificing and favors and love-looks, there too is the will to be master. Along secret passages the weaker sneaks into the fortress and straight to the heart of themore powerful – and there it steals power. And this secret life itself spoke to me: “Behold,” it said, “I am that which must always overcome itself. To be sure, you call it will to beget or drive to a purpose, to something higher, more distant, more manifold: but all this is one, and one secret. Iwould rather perish than renounce this one thing; and truly, wher- ever there is decline and the falling of leaves, behold, there life sacrifices itself – for power! That I must be struggle and becoming and purpose and the contra- diction of purposes – alas, whoever guesses my will guesses also on what crooked paths it must walk! Whatever I may create and however I may love it – soon I must oppose it and my love, thus my will wants it. And even you, seeker of knowledge, are only a path and footstep of my will; indeed, my will to power follows also on the heels of your will to truth! Indeed, the one who shot at truth with the words ‘will to existence’ did not hit it: this will – does not exist! For, what is not can not will; but what is in existence, how could this still will to exist! Only where life is, is there also will; but not will to life, instead – thus I teach you – will to power! Much is esteemedmore highly by life than life itself; yet out of esteem- ing itself speaks – the will to power!” – Thus life once taught me, and from this I shall yet solve the riddle of your heart, you wisest ones. Truly, I say to you: good and evil that would be everlasting – there is no such thing! They must overcome themselves out of themselves again and again. Youdo violence with your values and words of good and evil, you valuators; and this is your hidden love and the gleaming, trembling and flowing-over of your souls. But a stronger force grows out of your values and a new overcoming; upon it egg and eggshell break. And whoever must be a creator in good and evil – truly, he must first be an annihilator and break values. Thus the highest evil belongs to the highest goodness, but this is the creative one. – Let us speak of this, you wisest ones, even if it is bad to do so. Keeping silent is worse; all truths that are kept silent become poisonous. And may everything break that can possibly be broken by our truths! Many a house has yet to be built!
Thus Spake Zarathustra: A Book for All and None Friedrieh Nietzsche(1844-1900) 31. The Night-Song 《查拉苏斯剌如是说》散文诗新译 第 31 章 夜歌 作者:尼 彻 译者:郑 中 弗里德里希·威廉·尼采(1844—1900),是一位诞生在19世纪而复活于20世纪的伟大哲学家、心理学家,同时还是一个大学教授、诗人、业余音乐家,也是一个缺乏爱和尊重的孤独者。其中《查拉苏斯剌如是说》(前人一般译为“查拉图斯特拉如是说”)是尼采以格言体与散文诗体写成的代表作,是尼采里程碑式的作品,几乎涵括了尼采的全部思想,但也是一本最难读懂的书。 其中《夜歌》,是尼采在罗马眺望夜景时,聆听特里托尼喷泉而作。本歌具有无以伦比的语言优美性,在德语中被誉为最高之作。尼采也自称其为“旷古最孤独之歌”。 'TIS night: now do all gushing fountains speak louder. And my soul also is a gushing fountain. 夜已来临:此刻所有喷泉更高声诉说,而我的灵魂也是一口喷涌的泉。 'Tis night: now only do all songs of the loving ones awake. And my soul also is the song of a loving one. 夜已来临:此刻惟有爱人的歌醒着,而我的灵魂也是一首爱人的歌。 Something unappeased, unappeasable, is within me; it longeth to find expression. A craving for love is within me, which speaketh itself the language of love. 在我心中,有某种从未平静、也不能平静的激情,它企盼着倾诉。在我心中,有一种爱的渴望,它自说着爱的言语。 Light am I: ah, that I were night! But it is my lonesomeness to be begirt with light! 我就是光:啊,但愿我是夜!我被光环绕着,而这就是我的孤独! Ah, that I were dark and nightly! How would I suck at the breasts of light! 啊,但愿我是阴影和黑夜!我怎会吮吸光的乳房哟! And you yourselves would I bless, ye twinkling starlets and glow-worms aloft!- and would rejoice in the gifts of your light. 我愿祝福你们,闪烁的繁星,天空的流萤,我为你们赐予的光而快乐。 But I live in mine own light, I drink again into myself the flames that break forth from me. 但我生活在自己的光里,我再饮入我爆发出的火焰。 I know not the happiness of the receiver; and oft have I dreamt that stealing must be more blessed than receiving. 我不知接受者的快乐,而我常梦想:偷窃定比接受更为甘甜。 It is my poverty that my hand never ceaseth bestowing; it is mine envy that I see waiting eyes and the brightened nights of longing. 我的贫穷在于我的手不停地施予,我的妒忌在于我看见期待的眼神和渴望的白夜。 Oh, the misery of all bestowers! Oh, the darkening of my sun! Oh, the craving to crave! Oh, the violent hunger in satiety! 噢,所有施予者的不幸!噢,我的太阳在暗淡!噢,渴望着渴望!噢,满足的饥饿! They take from me: but do I yet touch their soul? There is a gap 'twixt giving and receiving; and the smallest gap hath finally to be bridged over. 他们取自于我:但我是否曾触及他们的灵魂?在施予与接受之间,有一条深谷,而最小的深谷最终被跨越。 A hunger ariseth out of my beauty: I should like to injure those I illumine; I should like to rob those I have gifted:- thus do I hunger for wickedness. 一种饥饿发自于我的美。我想伤害我所照耀的魂,我想抢掠我曾赠予的人;——我如此渴望着邪恶。 Withdrawing my hand when another hand already stretcheth out to it; hesitating like the cascade, which hesitateth even in its leap:- thus do I hunger for wickedness! 当别人一只手伸来时,我收回我的手;我迟疑不握,犹如瀑布跌落;——我如此渴望着邪恶! Such revenge doth mine abundance think of such mischief welleth out of my lonesomeness. 这种报复激发我丰富的思想,这种友好的恶作剧出自我的孤独。 My happiness in bestowing died in bestowing; my virtue became weary of itself by its abundance! 我施予的快乐因施予而死去;我的道德已变得厌倦它自己的丰富! He who ever bestoweth is in danger of losing his shame; to him who ever dispenseth, the hand and heart become callous by very dispensing. 常施予者有丧失羞耻的危险;因为他不断施予,而在手和心上长出一层老茧。 Mine eye no longer overfloweth for the shame of suppliants; my hand hath become too hard for the trembling of filled hands. 我的眼不再为恳求者的羞惭而流泪;我的手已结成厚茧,不能感觉到接受者的颤栗。 Whence have gone the tears of mine eye, and the down of my heart? Oh, the lonesomeness of all bestowers! Oh, the silence of all shining ones! 我的眼泪和慈悲逝向何处?噢,所有施予者的孤独!噢,所有照耀者的寂默! Many suns circle in desert space: to all that is dark do they speak with their light- but to me they are silent. 许多太阳旋转在荒漠的太空:它们用光朝一切黑暗训说——但对于我,它们保持沉默。 Oh, this is the hostility of light to the shining one: unpityingly doth it pursue its course. 噢,这是光对照耀者的恨恶:它无悯地继续前进。 Unfair to the shining one in its innermost heart, cold to the suns:- thus travelleth every sun. 对于照耀者内心深处是不公平的,对于太阳是冷酷的:——每个太阳如此运行。 Like a storm do the suns pursue their courses: that is their travelling. Their inexorable will do they follow: that is their coldness. 太阳遵循轨道如狂飙飞驰:那是它们的旅行。它们遵从不可阻挡的意志:那是它们的冷酷。 Oh, ye only is it, ye dark, nightly ones, that extract warmth from the shining ones! Oh, ye only drink milk and refreshment from the light's udders! 噢,就是你们,黑暗的夜,从照耀者获得温暖!噢,就有你们,从光的乳房吮饮奶汁! Ah, there is ice around me; my hand burneth with the iciness! Ah, there is thirst in me; it panteth after your thirst! 啊,冰包围着我,我的手因寒冷的冰而发烧!啊,渴煎熬着我,我的光因你们的渴而满足! 'Tis night: alas, that I have to be light! And thirst for the nightly! And lonesomeness! 夜已来临:哎,为何我不得不是光!而渴求着黑夜,和孤独呢! 'Tis night: now doth my longing break forth in me as a fountain,- for speech do I long. 夜已来临:此刻我内心的渴望如泉喷涌,——它渴望着说话。 'Tis night: now do all gushing fountains speak louder. And my soul also is a gushing fountain. 夜已来临:此刻所有喷泉更高声诉说,而我的灵魂也是一口喷涌的泉。 'Tis night: now do all songs of loving ones awake. And my soul also is the song of a loving one.Thus sang Zarathustra. 夜已来临:此刻所有爱人的歌醒着,而我的灵魂也是一首爱人的歌。 ——查拉苏斯剌如是歌唱。
索绪尔语言观的致命弱点: 在索绪尔的体系中,没有提到日常运用的语言时所涉及到的“ 受规律制约的创造性 ”。应该说,索绪尔确实没有注意到 日常语言运用中的创造性 ,所以他不愿把句子包括在语言之中。忽视日常语言运用中的创造性,就是忽视人的创造性,或者说是否认人的精神性,以及精神的自由性,可不可以这样理解?如果可以,那么我说Saussure的语言观在这一点上有致命的缺陷。你是一个热爱人生、带着泪和笑感受和思索着人生的人吗?你是一个美的追求者和鉴赏者吗?你仅仅是一个冷静的研究者?我相信尼采的超人观以及权力意志。 下面是我对尼采的部分理解: 生命的权力不仅是健全的生命本能,还有卓越的精神追求。忽略任何一端,都是没有表现出全部的生命力,即“权力意志”(The will to power)。而我们可以试想一下,现实的世界中,又能有多少人是完全的将自我发挥到极至,淋漓尽致、痛痛快快地做自己呢?更多的人是处于一种被挤压的状态,在社会的大舞台里,从一个个棱角鲜明的生命个体,被打磨成一个个浑圆的鹅卵石,变得麻木平庸,要么如僵尸般每天浑噩度日,要么如野草般随风而动随波逐流,要么如腐肉般蜕化变质堕落成殃。能够保持生命本色的人实在是凤毛麟角,而既能保持生命本色又经受住环境的污染和时间考验的人更是少之又少了。尼采当然了解实现权力意志的艰辛,因而他又推出“超人”学说,以肯定人的生命本能为前提,以主张人的超越性为归宿,认为人应该不断的进行自我超越,展现自己的生命力和意志力,浴火中获得新生,化羽成蝶,实现人生质的飞跃。他坚持:不管生命多么短暂,我们要笑着生,笑着享乐,笑着受苦,最后笑着死,这才不枉活一生。人生的肯定者应当按照生命的本来面貌接受生命,把这无意义的生命原原本本地接受下来。在你清醒地看到生命无意义的真相之后,你仍然不厌倦它,不否弃它,依然热爱它,祝福它,到了这一步,你方显出你的悲剧英雄的本色,达到了肯定人生的极限。这种用生命本身的力量来战胜生命的痛苦,就会创造出强于生命痛苦百于倍的生命的欢乐! 每个人都是一部天才的杰作。 尼采的成功靠的就是他的极富创造性。 尼采生活的时代,虚无主义、享乐主义风行,人们不是消极度日,就是积极追求物质上的享乐。科学的发展带来的是残酷的战争。工业化社会的制度和意识形态让人们原本应该具有的生命力荡然无存。而就是在这样的时代背景下,尼采倡导一种有血有肉有欢笑有眼泪的人生哲学。在对待道德的问题上,尼采倡导一套新的道德体系。提出强者善,恶者弱。(all the proceeds from power is good,all the springs from weakness is bad.)提出主人道德、奴隶道德的概念。高贵、独立、理性就是主人道德,谦虚、忍耐、慈悲、柔弱便是奴隶道德。如果我们没有透彻了解尼采思想的全部内涵,我们很可能无法抓住他的思想的精髓,而是认为他的理念有失偏颇、甚至是离经叛道之言论。尼采是真正冷漠的人吗?他是没有爱心、怜悯之心的冷血动物吗?事实上,尼采的爱,不是那种浅薄的仁慈,不是那种空洞的博爱,而是一种内在的精神上的丰富,是一颗博大至深的心灵之爱。他要人们把立足点从依靠上帝或他人得救转移到自力更生上面来。要自爱、自强、自尊,要有藏垢纳污的容量和化浊为清的能力。他说:“我们要摆脱道德,以便能够道德地生活!”我们要“否定道德,以解放生命!”这是因为尼采首先站在自然、生命、生成变化的立场上看人间的善恶,看穿善恶之无谓,超于善恶之外,然后,又从自然、生命、生成变化的立场出发给人间制定一种新的善恶之评价。尼采用自然和生命取代道德,然后又把自然和生命树为新的道德原则,他一生不倦地讴歌生命的强健和精神的高贵,而他之所以恼恨现代文明正是因为:第一,生命本能的衰退——颓废;第二,精神生活的贫乏——鄙俗。灵和肉都病了。不复懂得刺心的酸楚,蕴藉的欢娱,远离朋友的伤悲,默默无言的沟通,失眠者的热望,一无需要者的自由。而他眼中的强者,不是那些到处滥用权利、横行霸道、不计代价疯狂嘶咬的人,而是那些“充满酒神精神的生命的肯定者和生之欢乐的享受者,有着健全的生命本能和旺盛的强力意志的强者,有着独特个性的真实的人,超越一切传统道德规范、处于善恶之彼岸、自树价值尺度的创造者,不为现代文明所累的‘未来之子’”等等。这样的洞见,在当时的社会背景的局限下,是怎样的勇于创新才会冒如此之大不韪?又是怎样的一种博大至深的大爱和人道呢?
上午一直看文献,读到一段话,谈及我所在研究领域中一位研究者当年的境况: An independent and cautious scientific attitude is almost thought to be a kind of madness: the free spirit is brought into disrepute, particularly by scholars who miss their own thoroughness and antlike industry in his talent for observation, and would gladly confine him to a single corner of science…… 这位研究者应该算一个典型的例子,20世纪50、60年代他提出了与同时代主流研究范式不同的思想,但他被冷落了,那些“正统出身”的同行们,孤立他、漠视他、不引用他的工作,他的工作也不能在“正统”的期刊发表。不得已,他把自己的研究写成几本书,自己出版。直到后来,一些年轻人开始推崇他的思想,并应用他的研究方法。时至今日,他的理论依然不是主流,但不可否认有重要的可取之处。我自己做研究就应用他的方法,我需要批判的看待任何理论并汲取其优点。 上面那段话引言清晰地表达了自由精神如何被蔑视。其实,人类历史上根本就不缺少自由探索精神被压制的例子,中国历史上更不缺少。但实情是,科学界,要有自由探索的精神、独立思考的精神。难以从根本上促进学科发展并实现真正创新的重要原因,是我们(从科研管理者到研究者)缺少对任何问题哲学层面的思考,所以我们总是自动的遵从已有的某个框架。试想想,我国的学术期刊上有多少关于学科及其方法论哲学基础的争论,又有多少肯去系统地梳理学科思想的发展并发现可能的突破点。如果不从本质上理解学科思想和科学问题,那只能做砖瓦匠,做不了设计师,并且我们添的砖加的瓦还可能是垃圾工程。 或许,可以读读尼采。我曾读过周国平的《尼采:在世纪的转折点上》,很好的一本书,让我们来看看其中的一些话,共勉之。 尼采说,“通向智慧之路”有三个必经的阶段。第一阶段是“合群时期”,崇敬、顺从、仿效随便哪个比自己强的人。第二阶段是“沙漠时期”,束缚最牢固的时候,崇敬之心破碎了,自由的精神茁壮生长,一无牵挂,重估一切价值。第三阶段是“创造时期”,在否定的基础上重新进行肯定,然而这肯定不是出于我之上的某个权威,而仅仅是出于我自己,我就是命运,我手中抓着人类的阄。(《尼采全集》,第13卷,第39-40页) (周国平)许多人的所谓成熟,不过是被习俗磨去了棱角,变得世故而实际了。那不是成熟,而是精神的早衰和个性的夭亡。真正的成熟,应当是独特个性的形成,真实自我的发现,精神上的结果和丰收。 (周国平)一颗平庸的灵魂,并无值得别人理解的内涵,因而也不会感受到真正的孤独。相反,一个人对于人生和世界有真正独特的感受,真正独创的思想,必定渴望理解,可是也必定不容易被理解,于是感到深深的孤独。最孤独的心灵,往往蕴藏着最热烈的爱。热爱人生,忘我地探索人生真谛,在真理的险峰上越攀越高,同伴越来越少。孤独是一颗值得理解的心灵寻求理解而不可得,它是悲剧性的。无聊是一颗空虚的心灵寻求消遣而不可得,它是喜剧性的。寂寞是寻求普通的人间温暖而不可得,它是中性的。然而,人们往往将它们混淆,甚至以无聊冒充孤独……“我孤独了。”啊,你配吗? 所以,我们需要尼采,需要自由探索精神,需要抗争禁锢的勇气。不需要轰轰烈烈,不需要壮烈牺牲,只需要解放自己的精神。起码,不要让你的精神早衰,不要让你的个性夭亡。 (注:周国平《尼采:在世纪的转折点上》,在腾讯读书有连载: http://book.qq.com/s/book/0/13/13734/index.shtml )