悲劇的誕生The Birth Of Tragedy 第117期:理論家的樂觀

This cheerfulness stands opposed to the splendid "naïveté" of the earlier Greeks,

這種樂觀是古代希臘人的莊嚴的“素樸”之對立面。

which, according to the characterization given above, must be conceived as the blossom of the Apollinian culture springing from a dark abyss,

就上述的特徵而論，它應該被理解爲從黑暗深淵裏長出的夢神文化的花朵，

as the victory which the Hellenic will, through its mirroring of beauty, obtains over suffering and the wisdom of suffering.

是希臘意志因爲反映了美而取得對痛苦和痛苦之智慧的勝利。

The noblest manifestation of that other form of "Greek cheerfulness,"

另一種“希臘的樂觀”的最高貴形式,

the Alexandrian, is the cheerfulness of the theoretical man.

即亞歷山德里亞派的樂觀，是理論家的樂觀；

It exhibits the same characteristic symptoms that I have just deduced from the spirit of the un-Dionysian:

它顯出我從非神酒精神推斷的那些徵兆，

it combats Dionysian wisdom and art, it seeks to dissolve myth, it substitutes for a metaphysical comfort an earthly consonance,

它同酒神的智慧和藝術作鬥爭，它竭力溶解了神話，而以世俗的調和來代替超脫的慰藉藉，

in fact, a deus ex machina of its own, the god of machines and crucibles,

其實是代以它自己的一種“神機妙算”，亦即使用機關妙藥的神，

that is, the powers of the spirits of nature recognized and employed in the service of a higher egoism;

也就是說，衆所周知爲高度利己主義服務的自然精神之力量，

it believes that it can correct the world by knowledge, guiding life by science,

它相信它能以知識改造世界，以科學指導人生，

and actually confine the individual within a limited sphere of solvable problems,

而居然能夠把個人禁錮在可以解決的問題這最狹範圍內，

from which he can cheerfully say to life: "I desire you; you are worth knowing."

因此人們便欣欣然對人生說道：“我愛慕你呀，你是值得結識的人兒。”