悲劇的誕生The Birth Of Tragedy 第56期:存在即合理
Once we have comprehended the substance of the Prometheus myth—the imperative necessity of hubris for the titanic individual，
we must realize the non-Apollinian character of this pessimistic idea.
你就會同時感到這悲壯的觀念帶有非夢境的成份。It is Apollo who tranquilizes the individual by drawing boundary lines, and who, by enjoining again and again the practice of self-knowledge, reminds him of the holy, universal norms.
因爲夢神撫慰個人的方法，正是在人與人之間劃下界線，再三要求人必須有自知之明和自制之力，從而使人記得這界線是最神聖的宇宙規律。
But lest the Apollinian tendency freeze all form into Egyptian rigidity, and in attempting to prescribe its orbit to each particular wave inhibit the movement of the lake, the Dionysian flood tide periodically destroys all the little circles in which the Apollinian will would confine Hellenism.
然而，爲了這種夢境思想傾向不致使形式凍結成象埃及藝術那樣僵硬和冰冷，爲了在努力把個性的波動納入一定流徑和範圍時不致使動盪的思潮成爲止水，那末，醉境激情的洪波必須隨時衝破那片面的夢境“意志”，衝破包圍着希臘世界的一切渺小堤防。The swiftly rising Dionysian tide then shoulders all the small individual wave crests, even as Prometheus' brother, the Titan Atlas, shouldered the world.
於是，驟然高漲的醉境激情的洪潮就洶涌起各種個人思想的小波浪，正象普羅密修斯的兄弟，鐵旦族阿特拉斯（Atlas），揹負大地那樣。This titanic urge to be the Atlas of all individuals, to bear them on broad shoulders ever farther and higher, is the common bond between the Promethean and the Dionysian forces.
同樣，這種鐵旦似的強大沖動，彷彿要做個阿特拉斯來負起一切個人，用鐵肩把個人擡得越來越高，越來越遠；——這種衝動就是普羅密修斯性格和酒神性格的共同點。In this respect the Aeschylean Prometheus appears as a Dionysian mask, while in his deep hunger for justice Aeschylus reveals his paternal descent from Apollo, god of individuation and just boundaries.
就這點來說，埃斯庫羅斯的普羅密修斯乃是酒神的僞裝，同時，就上述的正義感而言，明眼人不難看出詩人業已泄漏了普羅密修斯的家世：他是個性原則之神和正義界限之神阿波羅的後裔。We may express the Janus face, at once Dionysian and Apollinian, of the Aeschylean Prometheus in the following formula:
所以，普羅密修斯是二重人格，是夢神性與酒神性相結合，因此，這種二重性可以用個抽象公式來說："All that exists is just and unjust and equally justified in both."
“存在的一切是合理的，而又是不合理的，而且兩者都有同等權利。”That is your world! A world indeed!
“這就你的世界！斯所謂世界！”
