悲剧的诞生The Birth Of Tragedy 第117期:理论家的乐观

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

这种乐观是古代希腊人的庄严的“素朴”之对立面。

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

就上述的特征而论，它应该被理解为从黑暗深渊里长出的梦神文化的花朵，

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

是希腊意志因为反映了美而取得对痛苦和痛苦之智慧的胜利。

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

另一种“希腊的乐观”的最高贵形式,

the Alexandrian, is the cheerfulness of the theoretical man.

即亚历山德里亚派的乐观，是理论家的乐观；

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

它显出我从非神酒精神推断的那些征兆，

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

它同酒神的智慧和艺术作斗争，它竭力溶解了神话，而以世俗的调和来代替超脱的慰借藉，

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

其实是代以它自己的一种“神机妙算”，亦即使用机关妙药的神，

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

也就是说，众所周知为高度利己主义服务的自然精神之力量，

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

它相信它能以知识改造世界，以科学指导人生，

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

而居然能够把个人禁锢在可以解决的问题这最狭范围内，

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

因此人们便欣欣然对人生说道：“我爱慕你呀，你是值得结识的人儿。”