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1、查拉图斯特拉如是说英文全文查拉图斯特拉如是说 英文版 Thus Spake Zarathustra 尼采 Friedrich Nietzsche Introduction by Mrs Forster-Nietzsche. Page 1 HOW ZARATHUSTRA CAME INTO BEING. Zarathustra is my brothers most personal work; it is the history of his most individual experiences, of his friendships, ideals, raptures, bitterest
2、 disappointments and sorrows. Above it all, however, there soars, transfiguring it, the image of his greatest hopes and remotest aims. My brother had the figure of Zarathustra in his mind from his very earliest youth: he once told me that even as a child he had dreamt of him. At different periods in
3、 his life, he would call this haunter of his dreams by different names; but in the end, he declares in a note on the subject, I had to do a PERSIAN the honour of identifying him with this creature of my fancy. Persians were the first to take a broad and comprehensive view of history. Every series of
4、 evolutions, according to them, was presided over by a prophet; and every prophet had his Hazar,-his dynasty of a thousand years. All Zarathustras views, as also his personality, were early conceptions of my brothers mind. Whoever reads his posthumously published writings for the years 1869-82 with
5、care, will constantly meet with passages suggestive of Zarathustras thoughts and doctrines. For instance, the ideal of the Superman is put forth quite clearly in all his writings during the years 1873-75; and in We Philologists, the following remarkable observations occur:- How can one praise and gl
6、orify a nation as a whole?-Even among the Greeks, it was the INDIVIDUALS that counted. The Greeks are interesting and extremely important because they reared such a vast number of great individuals. How was this possible? The question is one which ought to be studied. I am interested only in the rel
7、ations of a people to the rearing of the individual man, and among the Greeks the conditions were unusually favourable for the development of the individual; not by any means owing to the goodness of the people, but because of the struggles of their evil instincts. WITH THE HELP OF FAVOURABLE MEASUR
8、ES GREAT INDIVIDUALS MIGHT BE REARED WHO WOULD BE BOTH DIFFERENT FROM AND HIGHER THAN THOSE WHO HERETOFORE HAVE OWED THEIR EXISTENCE TO MERE CHANCE. Here we may still be hopeful: in the rearing of exceptional men. The notion of rearing the Superman is only a new form of an ideal Nietzsche already ha
9、d in his youth, that THE OBJECT OF MANKIND SHOULD LIE IN ITS HIGHEST INDIVIDUALS (or, as he writes in Schopenhauer as Educator: Mankind ought constantly to be striving to produce great men-this and nothing else is its duty.) But the ideals he most revered in those days are no longer held to be the h
10、ighest types of men. No, around this future ideal of a coming humanity-the Superman-the poet spread the veil of becoming. Who can tell to what glorious heights man can still ascend? That is why, after having tested the worth of our noblest ideal-that of the Saviour, in the light of the new valuation
11、s, the poet cries with passionate emphasis in Zarathustra: Never yet hath there been a Superman. Naked have I seen both of them, the greatest and the smallest man:- All-too-similar are they still to each other. Verily even the greatest found I-all-too-human!- The phrase the rearing of the Superman,
12、has very often been misunderstood. By the word rearing, in this case, is meant the act of modifying by means of new and higher values-values which, as laws and guides of conduct and opinion, are now to rule over mankind. In general the doctrine of the Superman can only be understood correctly in con
13、junction with other ideas of the authors, such as:-the Order of Rank, the Will to Power, and the Transvaluation of all Values. He assumes that Christianity, as a product of the resentment of the botched and the weak, has put in ban all that is beautiful, strong, proud, and powerful, in fact all the
14、qualities resulting from strength, and that, in consequence, all forces which tend to promote or elevate life have been seriously undermined. Now, however, a new table of valuations must be placed over mankind-namely, that of the strong, mighty, and magnificent man, overflowing with life and elevate
15、d to his zenith-the Superman, who is now put before us with overpowering passion as the aim of our life, hope, and will. And just as the old system of valuing, which only extolled the qualities favourable to the weak, the suffering, and the oppressed, has succeeded in producing a weak, suffering, an
16、d modern race, so this new and reversed system of valuing ought to rear a healthy, strong, lively, and courageous type, which would be a glory to life itself. Stated briefly, the leading principle of this new system of valuing would be: All that proceeds from power is good, all that springs from wea
17、kness is bad. This type must not be regarded as a fanciful figure: it is not a nebulous hope which is to be realised at some indefinitely remote period, thousands of years hence; nor is it a new species (in the Darwinian sense) of which we can know nothing, and which it would therefore be somewhat a
18、bsurd to strive after. But it is meant to be a possibility which men of the present could realise with all their spiritual and physical energies, provided they adopted the new values. The author of Zarathustra never lost sight of that egregious example of a transvaluation of all values through Chris
19、tianity, whereby the whole of the deified mode of life and thought of the Greeks, as well as strong Romedom, was almost annihilated or transvalued in a comparatively short time. Could not a rejuvenated Graeco-Roman system of valuing (once it had been refined and made more profound by the schooling w
20、hich two thousand years of Christianity had provided) effect another such revolution within a calculable period of time, until that glorious type of manhood shall finally appear which is to be our new faith and hope, and in the creation of which Zarathustra exhorts us to participate? In his private
21、notes on the subject the author uses the expression Superman (always in the singular, by-the-bye), as signifying the most thoroughly well-constituted type, as opposed to modern man; above all, however, he designates Zarathustra himself as an example of the Superman. In Ecco Homo he is careful to enl
22、ighten us concerning the precursors and prerequisites to the advent of this highest type, in referring to a certain passage in the Gay Science:- In order to understand this type, we must first be quite clear in regard to the leading physiological condition on which it depends: this condition is what
23、 I call GREAT HEALTHINESS. I know not how to express my meaning more plainly or more personally than I have done already in one of the last chapters (Aphorism 382) of the fifth book of the Gaya Scienza. We, the new, the nameless, the hard-to-understand,-it says there,-we firstlings of a yet untried
24、future-we require for a new end also a new means, namely, a new healthiness, stronger, sharper, tougher, bolder and merrier than all healthiness hitherto. He whose soul longeth to experience the whole range of hitherto recognised values and desirabilities, and to circumnavigate all the coasts of thi
25、s ideal Mediterranean Sea, who, from the adventures of his most personal experience, wants to know how it feels to be a conqueror, and discoverer of the ideal-as likewise how it is with the artist, the saint, the legislator, the sage, the scholar, the devotee, the prophet, and the godly non-conformi
26、st of the old style:-requires one thing above all for that purpose, GREAT HEALTHINESS-such healthiness as one not only possesses, but also constantly acquires and must acquire, because one unceasingly sacrifices it again, and must sacrifice it!-And now, after having been long on the way in this fash
27、ion, we Argonauts of the ideal, more courageous perhaps than prudent, and often enough shipwrecked and brought to grief, nevertheless dangerously healthy, always healthy again,-it would seem as if, in recompense for it all, that we have a still undiscovered country before us, the boundaries of which
28、 no one has yet seen, a beyond to all countries and corners of the ideal known hitherto, a world so over-rich in the beautiful, the strange, the questionable, the frightful, and the divine, that our curiosity as well as our thirst for possession thereof, have got out of hand-alas! that nothing will
29、now any longer satisfy us!- How could we still be content with THE MAN OF THE PRESENT DAY after such outlooks, and with such a craving in our conscience and consciousness? Sad enough; but it is unavoidable that we should look on the worthiest aims and hopes of the man of the present day with ill-con
30、cealed amusement, and perhaps should no longer look at them. Another ideal runs on before us, a strange, tempting ideal full of danger, to which we should not like to persuade any one, because we do not so readily acknowledge any ones RIGHT THERETO: the ideal of a spirit who plays naively (that is t
31、o say involuntarily and from overflowing abundance and power) with everything that has hitherto been called holy, good, intangible, or divine; to whom the loftiest conception which the people have reasonably made their measure of value, would already practically imply danger, ruin, abasement, or at
32、least relaxation, blindness, or temporary self-forgetfulness; the ideal of a humanly superhuman welfare and benevolence, which will often enough appear INHUMAN, for example, when put alongside of all past seriousness on earth, and alongside of all past solemnities in bearing, word, tone, look, moral
33、ity, and pursuit, as their truest involuntary parody-and WITH which, nevertheless, perhaps THE GREAT SERIOUSNESS only commences, when the proper interrogative mark is set up, the fate of the soul changes, the hour-hand moves, and tragedy begins. Although the figure of Zarathustra and a large number
34、of the leading thoughts in this work had appeared much earlier in the dreams and writings of the author, Thus Spake Zarathustra did not actually come into being until the month of August 1881 in Sils Maria; and it was the idea of the Eternal Recurrence of all things which finally induced my brother
35、to set forth his new views in poetic language. In regard to his first conception of this idea, his autobiographical sketch, Ecce Homo, written in the autumn of 1888, contains the following passage:- The fundamental idea of my work-namely, the Eternal Recurrence of all things-this highest of all poss
36、ible formulae of a Yea-saying philosophy, first occurred to me in August 1881. I made a note of the thought on a sheet of paper, with the postscript: 6,000 feet beyond men and time! That day I happened to be wandering through the woods alongside of the lake of Silvaplana, and I halted beside a huge,
37、 pyramidal and towering rock not far from Surlei. It was then that the thought struck me. Looking back now, I find that exactly two months previous to this inspiration, I had had an omen of its coming in the form of a sudden and decisive alteration in my tastes-more particularly in music. It would e
38、ven be possible to consider all Zarathustra as a musical composition. At all events, a very necessary condition in its production was a renaissance in myself of the art of hearing. In a small mountain resort (Recoaro) near Vicenza, where I spent the spring of 1881, I and my friend and Maestro, Peter
39、 Gast-also one who had been born again-discovered that the phoenix music that hovered over us, wore lighter and brighter plumes than it had done theretofore. During the month of August 1881 my brother resolved to reveal the teaching of the Eternal Recurrence, in dithyrambic and psalmodic form, throu
40、gh the mouth of Zarathustra. Among the notes of this period, we found a page on which is written the first definite plan of Thus Spake Zarathustra:- MIDDAY AND ETERNITY. GUIDE-POSTS TO A NEW WAY OF LIVING. Beneath this is written:- Zarathustra born on lake Urmi; left his home in his thirtieth year,
41、went into the province of Aria, and, during ten years of solitude in the mountains, composed the Zend-Avesta. The sun of knowledge stands once more at midday; and the serpent of eternity lies coiled in its light-: It is YOUR time, ye midday brethren. In that summer of 1881, my brother, after many ye
42、ars of steadily declining health, began at last to rally, and it is to this first gush of the recovery of his once splendid bodily condition that we owe not only The Gay Science, which in its mood may be regarded as a prelude to Zarathustra, but also Zarathustra itself. Just as he was beginning to r
43、ecuperate his health, however, an unkind destiny brought him a number of most painful personal experiences. His friends caused him many disappointments, which were the more bitter to him, inasmuch as he regarded friendship as such a sacred institution; and for the first time in his life he realised
44、the whole horror of that loneliness to which, perhaps, all greatness is condemned. But to be forsaken is something very different from deliberately choosing blessed loneliness. How he longed, in those days, for the ideal friend who would thoroughly understand him, to whom he would be able to say all
45、, and whom he imagined he had found at various periods in his life from his earliest youth onwards. Now, however, that the way he had chosen grew ever more perilous and steep, he found nobody who could follow him: he therefore created a perfect friend for himself in the ideal form of a majestic phil
46、osopher, and made this creation the preacher of his gospel to the world. Whether my brother would ever have written Thus Spake Zarathustra according to the first plan sketched in the summer of 1881, if he had not had the disappointments already referred to, is now an idle question; but perhaps where
47、 Zarathustra is concerned, we may also say with Master Eckhardt: The fleetest beast to bear you to perfection is suffering. My brother writes as follows about the origin of the first part of Zarathustra:-In the winter of 1882-83, I was living on the charming little Gulf of Rapallo, not far from Geno
48、a, and between Chiavari and Cape Porto Fino. My health was not very good; the winter was cold and exceptionally rainy; and the small inn in which I lived was so close to the water that at night my sleep would be disturbed if the sea were high. These circumstances were surely the very reverse of favo
49、urable; and yet in spite of it all, and as if in demonstration of my belief that everything decisive comes to life in spite of every obstacle, it was precisely during this winter and in the midst of these unfavourable circumstances that my Zarathustra originated. In the morning I used to start out in a southerly direction up the glorious
