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Friedrich Nietzsche 尼采 · Friedrich Wilhelm Nietzsche

A pastor’s son and professor of Greek who gave up his chair, wandered for ten years writing books almost no one bought, announced that God is dead, and asked what could be made of life after that.
一位牧師的兒子、希臘文教授;他放棄了教席,漂泊了十年,寫著幾乎沒有人買的書,宣告上帝已死,並且追問:在那之後,生命還能成就什麼?

Born 出生
October 15, 1844, Röcken, Prussian Saxony
Died 去世
August 25, 1900, Weimar, after eleven years of insanity
Post 職位
Professor of classical philology at Basel, 1869–1879, appointed at twenty-four
Citizenship 國籍
None. He gave up Prussian citizenship in 1869
Main works 主要著作
The Birth of Tragedy (1872), The Gay Science (1882), Thus Spoke Zarathustra (1883–85), On the Genealogy of Morality (1887)
Style 文體
Aphorisms, parables, and polemics. He wrote no system

中文翻譯Every paragraph has a Chinese translation. Tap 中譯▾ under a paragraph to open that one, or use Show Chinese · 顯示中譯 at the top to open them all. 每一段都有中譯:點段落下方的「中譯」只開那一段,或按上方的「顯示中譯」一次全部打開。

Life · 生平

A life in three scenes 三幕人生

The youngest professor 最年輕的教授

Friedrich Nietzsche was born in 1844 in the village of Röcken, where his father was the Lutheran pastor. Both his grandfathers had been pastors too. When he was four his father died of a disease of the brain, after a year of great suffering, and his baby brother died six months later. He grew up in Naumburg in a household of women: his mother, his sister Elisabeth, his grandmother, and two aunts. He was a pious, serious boy who wrote poems and music. A scholarship took him to Schulpforta, the best classical school in Germany.

弗里德里希・尼采 1844 年生於勒肯村;他的父親是那裡的路德會牧師。他的祖父與外祖父也都是牧師。他四歲的時候,父親在受了一年的劇烈痛苦之後死於腦部的疾病;六個月後,他還在襁褓中的弟弟也死了。他在瑙姆堡一個全是女性的家裡長大:母親、妹妹伊莉莎白、祖母,還有兩位姑姑。他是個虔誠而嚴肅的男孩,寫詩,也作曲。一份獎學金把他送進了普福塔中學,德國最好的古典學校。

At university he gave up theology for the study of Greek and Latin texts, and lost his faith. He was so able that in 1869, at twenty-four and before he had finished his doctorate, he was made professor of classical philology at Basel in Switzerland. He gave up his Prussian citizenship to take the post and was stateless for the rest of his life. In the war of 1870 he served for a few weeks as a medical orderly, saw the wounded, and came back ill. In Basel he had one great friendship, with the composer Richard Wagner, whom he regarded for some years as the man who would restore to Germany what tragedy had been to Greece.

上了大學之後,他放棄神學,改讀希臘文與拉丁文的文獻,並且失去了信仰。他的才華出眾到這個地步:1869 年,他二十四歲,博士學位還沒完成,就被聘為瑞士巴塞爾大學的古典語文學教授。為了就任,他放棄了普魯士國籍;此後終身沒有國籍。1870 年的戰爭裡,他當了幾個星期的醫護兵,見到了傷兵,回來的時候病了。在巴塞爾,他有過一段重要的友誼:與作曲家理查・華格納。有幾年,他把華格納看成那個能為德國恢復「悲劇之於希臘」的人。

Ten years of wandering 十年漂泊

His first book, The Birth of Tragedy, appeared in 1872. It argued that Greek tragedy arose from the union of two forces, the clear form of Apollo and the intoxication of Dionysus, and that it died when Socratic rationalism taught the Greeks to believe that everything can be explained. Classical scholars were appalled. His students stopped coming. In the following years he broke with Wagner, whose nationalism and hatred of Jews disgusted him, and his health collapsed. He suffered from blinding headaches, vomiting, and failing eyesight. In 1879 he resigned his chair on a small pension.

他的第一本書《悲劇的誕生》在 1872 年問世。它主張:希臘悲劇誕生於兩股力量的結合——阿波羅的清晰形式,與戴奧尼索斯的陶醉;而當蘇格拉底式的理性主義教希臘人相信「一切都可以被解釋」的時候,悲劇就死了。古典學者大為驚駭。他的學生不來上課了。在隨後的幾年裡,他與華格納決裂;華格納的民族主義與對猶太人的仇恨令他作嘔。他的健康也垮了:使人眼前發黑的頭痛、嘔吐,視力一天比一天差。1879 年,他辭去教席,靠一筆微薄的退休金過活。

For the next ten years he lived in rented rooms, moving with the seasons between the Swiss Alps in summer and the Italian and French coasts in winter, looking for a climate in which he could work. He walked for hours each day and wrote down his thoughts in notebooks. In 1882 he fell in love with a brilliant young Russian, Lou Salomé, who refused him. In the years after that he wrote the books by which he is known, among them Thus Spoke Zarathustra, Beyond Good and Evil, and On the Genealogy of Morality. Some he paid to have printed. Few sold more than a few hundred copies.

接下來的十年,他住在租來的房間裡,隨著季節遷移:夏天在瑞士的阿爾卑斯山,冬天在義大利與法國的海岸,尋找一個他能工作的氣候。他每天步行好幾個小時,把想法記在筆記本裡。1882 年,他愛上了一位才華洋溢的俄國年輕女子露・莎樂美;她拒絕了他。在那之後的幾年,他寫下了使他為人所知的那些書,其中有《查拉圖斯特拉如是說》、《善惡的彼岸》與《論道德的系譜》。有些是他自己出錢印的。賣超過幾百本的沒有幾本。

Turin, and what his sister did 杜林,以及他妹妹做的事

In 1888, in a burst of energy, he wrote five short books in a year. On January 3, 1889, he collapsed in a street in Turin. A story told later says that he had thrown his arms around the neck of a cab horse that was being beaten. In the days that followed he sent letters to friends signed “Dionysus” and “The Crucified.” A friend came and took him to a clinic. He never recovered his mind. He lived for eleven more years, cared for by his mother and then by his sister, and died in Weimar in 1900. The cause of his illness is still disputed.

1888 年,他精力勃發,一年之內寫了五本小書。1889 年 1 月 3 日,他在杜林的一條街上倒下了。後來流傳的一個故事說,他抱住了一匹正在被鞭打的拉車馬的脖子。在隨後的幾天,他寄信給朋友,署名「戴奧尼索斯」與「被釘十字架者」。一位朋友趕來,把他送進了診所。他的神智再也沒有恢復。他又活了十一年,先由母親、後來由妹妹照顧;1900 年在威瑪去世。他的病因至今仍有爭議。

His fame began in those years of silence, and his sister took charge of it. Elisabeth had married a leader of the anti-Semitic movement and gone with him to found a “pure German” colony in Paraguay, which failed. Returning, she gained control of her brother’s papers, founded an archive, and published selections from his notebooks under a title of her own, The Will to Power, arranged to suit her politics. She lived to welcome Hitler to the archive. Nietzsche had despised the anti-Semites, his brother-in-law among them, and had called nationalism a sickness. It took scholars half a century after the war to separate what he wrote from what was made of him.

他的名聲,是在那些沉默的歲月裡開始的;而他的妹妹接管了它。伊莉莎白嫁給了反猶運動的一位領袖,跟著他到巴拉圭去建立一個「純正日耳曼」的殖民地;那個殖民地失敗了。她回來之後,取得了哥哥手稿的控制權,設立了一個檔案館,並且從他的筆記本裡選出一些段落,用她自己取的書名《權力意志》出版,編排得合乎她的政治立場。她活到了在檔案館迎接希特勒的那一天。尼采鄙視反猶主義者,他的妹夫也在其中;他也說過民族主義是一種病。戰後,學者花了半個世紀,才把他寫的東西與別人拿他做成的東西分開。

  1. 1844Born at Röcken生於勒肯
  2. 1849His father dies父親去世
  3. 1869Professor at Basel at twenty-four二十四歲任巴塞爾大學教授
  4. 1872The Birth of Tragedy《悲劇的誕生》
  5. 1879Resigns because of ill health因健康不佳辭職
  6. 1882The Gay Science: “God is dead”《快樂的科學》:「上帝死了」
  7. 1883–85Thus Spoke Zarathustra《查拉圖斯特拉如是說》
  8. 1887On the Genealogy of Morality《論道德的系譜》
  9. 1889Collapses in Turin在杜林崩潰
  10. 1900Dies in Weimar在威瑪去世

The central idea · 核心觀念

Saying yes to life 對生命說「是」

Nietzsche’s thought begins from an event. Belief in the Christian God, which had given European life its meaning for two thousand years, was no longer possible for honest and educated people. He did not celebrate this. In the passage where the phrase first appears, a madman runs into the marketplace crying that God is dead “and we have killed him,” and asks: “How shall we console ourselves, the most murderous of all murderers?” The bystanders, who are already unbelievers, laugh at him. They have not understood what they have lost. The values they still live by, pity, equality, truthfulness, rested on the faith they have given up, and Nietzsche expected a long age of nihilism, the sense that nothing matters, to follow.

尼采的思想從一個事件開始。對基督教上帝的信仰,兩千年來賦予了歐洲生活意義;而對誠實、受過教育的人來說,這個信仰不再可能了。他並沒有為此慶祝。在這句話第一次出現的那一段裡,一個瘋子跑進市場,喊著上帝死了,「而且是我們殺了祂」;他問:「我們這些殺人者當中最兇殘的殺人者,要怎麼安慰自己?」旁觀的人本來就不信神;他們嘲笑他。他們還沒有明白自己失去了什麼。他們仍然賴以生活的那些價值——憐憫、平等、誠實——是建立在他們已經放棄的那個信仰上的;而尼采預期,隨之而來的會是一個漫長的虛無主義時代,也就是覺得「什麼都無所謂」。

His question was how to live without a world beyond this one to give this one its worth. He proposed a test. Suppose a demon told you that “this life, as thou livest it at present, and hast lived it, thou must live it once more, and also innumerable times,” with every pain and every joy in the same order. Would you curse the demon, or would you call the news divine? To be able to want one’s life again exactly as it has been is what he calls amor fati, love of fate. A person capable of it does not need another world. Nietzsche thought that the moral codes of his age expressed the opposite attitude, a resentment of life on the part of those who suffer from it, and much of his later work is an attempt to trace how that resentment came to be called goodness.

他的問題是:沒有一個「在此世之外」的世界來賦予此世價值,要怎麼活?他提出了一個檢驗。假設有一個惡魔告訴你:「你現在過著、而且一直過著的這個人生,你必須再過一次,並且再過無數次」;每一份痛苦、每一份快樂,都照同樣的順序。你會咒罵那個惡魔,還是會說這個消息是神聖的?能夠想要自己的人生「完全照它原來的樣子」再來一次,就是他所謂的 amor fati,對命運的愛。做得到這一點的人,不需要另一個世界。尼采認為,他那個時代的道德規範表達的是相反的態度:因生命而受苦的人對生命的怨恨。而他後期著作的很大一部分,是在試圖追溯:那種怨恨是怎麼變得被稱為「善」的。

Amor fati: let that henceforth be my love! I do not want to wage war with the ugly. I do not want to accuse, I do not want even to accuse the accusers.Amor fati:讓這從今以後成為我的愛!我不想對醜陋的東西開戰。我不想控訴;我甚至不想控訴那些控訴者。
The Gay Science, section 276 (1882), tr. Thomas Common
A New Year’s resolution, written in January 1882 after a winter of unusual health. It ends: “I wish to be at any time hereafter only a yea-sayer!” 一個新年的決心;寫於 1882 年 1 月,在一個身體格外好的冬天之後。它的結尾是:「我希望從今以後,任何時候都只做一個說『是』的人!」

The strongest objection · 最強的反駁

Yes to what? 對什麼說「是」?

If no values are given and each strong person creates his own, nothing seems to stand in the way of cruelty. Nietzsche praises hardness, calls pity a weakness, speaks of higher and lower types of human being, and describes the morality of compassion as a revolt of slaves. Readers who wanted a license for brutality found these passages without difficulty. Defenders reply that he was describing spiritual and not political rank, that the self-overcoming he admired was directed first at oneself, and that he despised the German nationalists who later claimed him. All of this is true, and it does not remove the difficulty. A philosophy that rejects every common standard has given up the means of saying why the brutal reading is wrong.

如果沒有任何價值是既定的,而每一個強者都創造自己的價值,那麼似乎就沒有什麼能擋住殘忍了。尼采讚美堅硬,把憐憫叫做軟弱,談論較高與較低的人的類型,並且把慈悲的道德描述成奴隸的反叛。想要為殘暴找一張許可證的讀者,毫不費力就找到了這些段落。辯護者回答:他描述的是精神上的等級,不是政治上的;他所欣賞的「自我超越」,首先是針對自己的;而他鄙視那些後來宣稱繼承他的德國民族主義者。這些都是真的;而它們並沒有消除這個困難。一個拒絕一切共同標準的哲學,已經放棄了用來說明「那種殘暴的讀法為什麼錯」的手段。

A second objection concerns the test itself. To affirm one’s life exactly as it was is one thing for a man who has suffered headaches and loneliness, and another for the victim of a massacre. If amor fati requires us to will the return of every atrocity, it asks for something monstrous. If it asks only that we not let the worst poison our judgment of the whole, it is wise, and much less new than Nietzsche claimed. The Stoics had said as much.

第二個反駁關乎那個檢驗本身。肯定自己的人生「完全照它原來的樣子」,對一個受過頭痛與孤獨之苦的人是一回事;對一場屠殺的受害者是另一回事。如果 amor fati 要求我們意欲每一樁暴行的重來,它要求的是某種可怕的東西。如果它只要求我們不要讓最壞的事毒害了我們對整體的判斷,那它是明智的;而且遠不像尼采宣稱的那麼新。斯多噶派早就說過差不多的話。

How we know · 史料

How to read a writer of aphorisms 怎麼讀一個寫格言的人

Nietzsche wrote in short numbered sections, in parables, and in the voices of characters. He contradicts himself on purpose, tries out a view to see where it leads, and exaggerates in order to wake the reader. He said that he distrusted system builders and that the will to a system is a lack of integrity. The result is that almost any position can be supported with a quotation. Socialists, anarchists, fascists, existentialists, and postmodernists have each had their Nietzsche.

尼采用編了號的短節來寫,用寓言來寫,並且用角色的聲音來寫。他故意自相矛盾;他試著採取一個看法,看它會通到哪裡;他為了喚醒讀者而誇大。他說過,他不信任建造體系的人;追求體系的意志,是缺乏正直。結果是:幾乎任何一個立場,都能找到一句引文來支持。社會主義者、無政府主義者、法西斯主義者、存在主義者與後現代主義者,各有各的尼采。

Two rules help. The first is to prefer what he published to what he left in notebooks. The Will to Power is an editor’s arrangement of jottings that he chose not to print. The second is to ask of any striking sentence who is speaking and to whom. “God is dead” is cried by a madman to a crowd of atheists. The remark about the whip and women, which is often quoted against him, is said by an old woman to Zarathustra. Read in context, he turns out to be a subtler writer than his reputation suggests.

有兩條規則有幫助。第一:他出版的東西,優先於他留在筆記本裡的東西。《權力意志》是一位編者對那些他自己選擇不付印的隨手筆記的編排。第二:對任何一句醒目的話,都要問:是誰在說?對誰說?「上帝死了」是一個瘋子對著一群無神論者喊的。關於鞭子與女人的那句話,常被引來攻擊他;那是一位老婦人對查拉圖斯特拉說的。放回脈絡裡讀,他是一個比他的名聲所顯示的更細膩的作者。

Dharma and the West · 佛法與西方哲學

Nietzsche and the Buddha 尼采與佛陀

Nietzsche read what was available on Buddhism in German and came back to it throughout his life. He respected it more than any other religion. In The Antichrist he calls it “a hundred times as realistic as Christianity” and “the only genuinely positive religion to be encountered in history,” since it speaks of suffering where Christianity speaks of sin, makes no appeal to a god, and prescribes a way of life in place of a creed. He admired the Buddha’s method as a kind of hygiene of the mind: no resentment, moderation in all things, good company, cheerfulness. He thought, too, that he and the Buddha had begun from the same discovery, that there is no fixed self behind our acts and no purpose written into the world.

尼采讀了當時德文裡能讀到的佛教資料,而且終其一生不斷回到它。他尊敬它,勝過任何別的宗教。在《反基督》裡,他說它「比基督教實在一百倍」,而且是「歷史上所能遇到的唯一真正實證的宗教」;因為基督教談的是罪,而它談的是苦;它不訴諸神;它開出的是一種生活方式,而不是一套信條。他欣賞佛陀的方法,把它看成一種心靈的衛生學:沒有怨恨、凡事有節、親近良友、保持開朗。他也認為,他與佛陀是從同一個發現出發的:在我們的行為背後,沒有固定的自我;這個世界裡,也沒有寫好的目的。

He rejected the conclusion. Buddhism, as he understood it, answers suffering by quieting the will, and he called this a weary, late form of wisdom, a “passive nihilism” fit for a tired civilization. His own answer was to will more strongly, even to will the return of everything. The contrast is real, and it rests partly on a misreading. Nietzsche took nirvana for extinction and the path for a withdrawal from life, as his sources did. The Buddha did not teach hatred of life, and counted craving for non-existence among the causes of suffering along with craving for existence. Where they truly differ is over what the strong response to suffering is. For Nietzsche it is to affirm the wheel and want it to turn again. For the Buddha it is to see clearly what drives the wheel, and to stop (Dharma and Western Philosophy D19).

他拒絕了那個結論。照他的理解,佛教回應苦的辦法是平息意志;他說這是一種疲憊的、晚期的智慧,一種適合於疲倦文明的「消極的虛無主義」。他自己的答案是:更強烈地去意欲;甚至意欲一切的重來。這個對比是真的;而它有一部分建立在誤讀上。尼采跟著他的資料來源,把涅槃當成滅絕,把這條道路當成從生命撤退。佛陀並沒有教人憎恨生命;他把「無有愛」(渴望不存在)與「有愛」(渴望存在)並列為苦的原因。兩人真正的不同,在於「對苦的強健回應」是什麼。對尼采來說,是肯定那個輪子,並且要它再轉一次。對佛陀來說,是看清楚是什麼在推動那個輪子,然後停下來(佛法與西方哲學 D19)。

無有愛vibhava-taṇhācraving for non-existence
有愛bhava-taṇhācraving for existence
涅槃nibbāna / nirvāṇathe extinguishing of greed, hate, and delusion
輪迴saṃsārathe round of rebirth

Terms of art · 哲學術語

Words that come with him 跟著他一起來的詞

Apollonian and Dionysian阿波羅式的與戴奧尼索斯式的

Nietzsche’s names for two artistic drives: toward clear form and measure, and toward intoxication and the loss of self.

尼采為兩種藝術驅力取的名字:一種趨向清晰的形式與節度,一種趨向陶醉與自我的消融。

nihilism虛無主義

L. nihil ‘nothing’

The condition in which the highest values lose their force and nothing seems to matter.

最高的價值失去了力量、一切似乎都無所謂的那種狀況。

eternal recurrence永恆輪迴(永劫回歸)

G. ewige Wiederkunft

The thought that one’s life will return in every detail, forever, used as a test of one’s attitude to it.

一個想法:自己的人生將分毫不差地、永遠地重來;用來檢驗一個人對它的態度。

amor fati愛命運

L. ‘love of fate’

Wanting nothing in one’s life to have been different.

不希望自己人生中的任何事是別的樣子。

ressentiment怨恨

Fr.

The lasting bitterness of the weak toward the strong, which Nietzsche thought had shaped moral values.

弱者對強者持久的怨憤;尼采認為它塑造了道德價值。

Übermensch超人

G. ‘over-human’

Zarathustra’s image of a human being who creates values and affirms life without reservation.

查拉圖斯特拉的意象:一個創造價值、毫無保留地肯定生命的人。

Reading check · 理解測驗

Did it land? 讀懂了嗎

1. In The Birth of Tragedy, what two forces produce Greek tragedy?

2. What is the thought of eternal recurrence used for?

3. What did Nietzsche’s sister do with his unpublished notebooks?

Go further · 延伸

Where he appears 他出現在哪幾課