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Excerpt：馬修．安文斯（Matthew von Unwerth）的《佛洛依德的輓歌》-2
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Excerpt：馬修．安文斯（Matthew von Unwerth）的《佛洛依德的輓歌》-2
書末附錄佛洛伊德的〈論無常〉，正是本書緣起的關鍵文章，反覆讀了幾次，無論里爾克和莎樂美是否該對號入座，我想本文應該值得一讀。以下摘要分享。
書名：佛洛依德的輓歌：悲悼、追憶、佛洛伊德與友人的夏日午間散步
Freud’s Requiem: Mourning, Memory and the Invisible History of a Summer Walk
作者：馬修．安文斯（Matthew von Unwerth）
譯者：張美惠
出版社：張老師文化
出版日期：2006/01
【Excerpt】
〈附録：論無常〉(ON TRANSIENCE)
佛洛伊德原著
詹姆士．史崔奇（James Strachey）英譯
不久前的夏天，我在一處風景秀麗的鄉間散步，陪伴我的是一位寡言的朋友，和一位知名的青年詩人。詩人也讚嘆景致宜人，但完全無法樂在其中。榮繞在他腦中的，是這一切的美都註定無法長久，冬天來臨時便會消失，就像美麗的人，以及人們會創造或將創造的美好事物一樣。他所熱愛欣賞的一切，都因註定無法長久而減損其價値。
(Not long ago I went on a summer walk through a smiling countryside in the company of a taciturn friend and of a young but already famous poet. The poet admired the beauty of the scene around us but felt no joy in it. He was disturbed by the thought that all this beauty was fated to extinction, that it would vanish when winter came, like all human beauty and all he beauty and splendour that men have created or may create. All that he would otherwise have loved and admired seemed to him to be shorn of its worth by the transience which was its doom.)
一切美好的事物都有毀壞的一日，我們知道此一事實會引發兩種不同的心理衝動。一是青年詩人所感受的痛苦消沉，一是對現實的反抗。不！自然與藝術裡有這許多美好的事物，還有我們的各種感受以及外在的世界，這一切絕不可能真正消逝無蹤！相信萬物都會消逝的人未免太愚蠢、太自以爲是。這一切必然有某種方法可以繼續存在，可以免於毀壞。
但這種渴求不朽的心理，很明顯只是我們的願望，而不是事實：死亡的必然才是痛苦的現實。我無法否定一切事物的無常，也無法堅持美好的事物得以例外長存。但詩人悲觀地認爲美好事物的無常會減損其價値，這卻是我無法苟同的。
恰恰相反，我認爲反而更增益其價値！無常的可貴就在於時間的稀有。正因快樂是有限的，才會讓快樂更彌足珍貴。我無法理解美好事物的無常為何讓人無法樂在其中。以大自然爲例，每年冬天固然會看到美景消逝，但來年又會重現，相較於人類的壽命，幾乎可視爲不朽。人類的形貌之美，在生命未走到盡頭之前便永遠消失，然而正因容易消逝才更顯得清新可愛。只綻放一夜的花，並不因此減損其美，同樣的道理，藝術品與學術成就之美，又怎會因時間的限制而失去價値？也許有一天，今日為人欣賞的圖畫雕像將化為塵土，或者後世不再能理解前代的詩人與思想家，或甚至發生了地理的巨變，將來地球上所有的生命都將消失；但一切美好事物的價値，既完全取決於對吾人情感上的意義，存在世上的時間，也就不一定要比我們長久，因其意義不受存在時間的絕對長短影響。
(On the contrary, an increase! Transience value is scarcity value in time. Limitation in the possibility of an enjoyment raises the value of the enjoyment. It was incomprehensible, declared, that the thought of the transience of beauty should interfere with our joy in it. As regards the beauty of Nature, each time it is destroyed by winter it comes again next year, so that in relation to the length of our lives it can in fact be regarded as eternal. The beauty of the human form and face vanish for ever in the course of our own lives, but their evanescence only lends them a fresh charm. A flower that blossoms only for a single night does not seem to us on that account less lovely. Nor can I understand any better why the beauty and perfection of a work of art or of an intellectual achievement should lose its worth because of its temporal limitation. A time may indeed come when the pictures and statues which we admire to-day will crumble to dust, or a race of men may follow us who no longer understand the works of our poets and thinkers, or a geological epoch may even arrive when all animate life upon the earth ceases; but since the value of all this beauty and perfection is determined only by its significance for our own emotional lives, it has no need to survive us and is therefore independent of absolute duration.)
這些想法在我看來是無庸爭議的；但我發現並無法打動詩人或我的朋友。我推論應是某種情緒因素影響他們的判斷，後來我大概已能確定是什麼因素了。他們無法盡情欣賞美，必然源於心理上對哀悼的反叛。一想到美景的無常，便讓這兩顆善感的心預先嘗到了美景已逝的哀悼；人的心理都有避苦的本能，欣賞美的快樂自然受到影響。
對一般人而言，失去所愛的人或物會產生哀悼之情是很自然的，不言可喻。但對心理學家而言，哀悼是個難解的謎，本身無可解釋，但可據以推斷其他難解的事物。我們都有某種程度的愛的能力——所謂慾力，在早期的發展階段是以自我為對象。慢慢地，但還是在很早期，慾力漸從自我轉向其他對象，因此從某種意義來說，對象也被納入自我的一部分。當對象被摧毀，或我們失去了對象，這愛的能力便再次被釋放出來；接著可能轉向其他對象，或暫時回到自我。但我們仍然無法了解慾力自對象抽離的過程為何如此痛苦，到目前為止，也還未能就此提出任何解釋。我們只知道慾力會緊緊依附在對象上，即使輕易可以找到替代，也無法放開失去的對象。這就是哀悼。
我與詩人的對話發生在戰前的夏天。一年後戰爭爆發，世界不再美麗。戰爭不僅摧毀了歷經烽火的鄉間美景與藝術品，也粉碎了我們對文明的自豪、對許多哲學家與藝術家的崇敬、對弭平國家種族歧異的最後希望。戰爭污染了科學崇高的客觀精神，赤裸裸地顯露出我們的本能與邪惡，我們原以為幾世紀以來接受許多偉大心靈的不斷教育，已經永遠將之馴服了。戰爭使我們的國家再度變得渺小，使我們與其他國家的距離變得如此遙遠。戰爭奪走太多我們曾經愛過的東西，證明過去以為永遠不變的東西，是多麼無常。
(My conversation with the poet took place in the summer before the war. A year later the war broke out and robbed the world of its beauties. It destroyed not only the beauty of the countrysides through which it passed and the works of art which it met with on its path but it also shattered our pride in the achievements of our civilization, our admiration for many philosophers and artists and our hopes of a final triumph over the differences between nations and races. It tarnished the lofty impartiality of our science, it revealed our instincts in all their nakedness and let loose the evil spirits within us which we thought had been tamed for ever by centuries of continuous education by the noblest minds. It made our country small again and made the rest of the world far remote. It robbed us of very much that we had loved, and showed us how ephemeral were many things that we had regarded as changeless.)
我們的慾力既失去許多對象，毋怪乎會更加強烈地依戀僅存的東西，毋怪乎我們對國家的愛、對親友的感情、對傳統的驕傲，突然變得如此強烈。但失去的一切難道因其容易朽壞、不堪一擊就失去價値了？對很多人而言或許是如此，但在我看來是錯的。有些人抱持這種想法，因為珍貴的事物難以久長便準備永遠放棄，我相信他們只是處於哀悼的狀態。我們知道不論多麼痛苦的哀悼，都會自我消耗殆盡，然後（只要還年輕、還有活力）便又有慾力，可以用同樣的、或甚至更珍貴的事物來取代失去的。我希望戰爭奪去的一切也是如此。當哀悼結束時，我們會發現，豐富的文明遺產固然脆弱，依舊値得給予高度的評價。我們將重建戰爭摧毀的一切，也許這一次會建立在更堅實、更可長可久的土地上。
(We cannot be surprised that our libido, thus bereft of so many of its objects, has clung with all the greater intensity to what is left to us, that our love of our country, our affection for those nearest us and our pride in what is common to us have suddenly grown stronger. But have those other possessions, which we have now lost, really ceased to have any worth for us because they have proved so perishable and so unresistant? To many of us this seeins to be so, but once more wrongly, in my view. I believe that those who think thus, and seem ready to make a permanent renunciation because what was precious has proved not to be lasting, are simply in a state of mourning for what is lost. Mourning, as we know, however painful it may be, comes to a spontaneous end. When it has renounced everything that has been lost, then it has consumed itself, and our libido is once more free (in so far as we are still young and active) to replace the lost objects by fresh ones equally or still more precious. It is to be hoped that the same will be true of the losses caused by this war. When once the mourning is over, it will be found that our high opinion of the riches of civilization has lost nothing from our discovery of their fragility. We shall build up again all that war has destroyed, and perhaps on firmer ground and more lastingly than before.)
書末附錄佛洛伊德的〈論無常〉，正是本書緣起的關鍵文章，反覆讀了幾次，無論里爾克和莎樂美是否該對號入座，我想本文應該值得一讀。以下摘要分享。
書名：佛洛依德的輓歌：悲悼、追憶、佛洛伊德與友人的夏日午間散步
Freud’s Requiem: Mourning, Memory and the Invisible History of a Summer Walk
作者：馬修．安文斯（Matthew von Unwerth）
譯者：張美惠
出版社：張老師文化
出版日期：2006/01
【Excerpt】
〈附録：論無常〉(ON TRANSIENCE)
佛洛伊德原著
詹姆士．史崔奇（James Strachey）英譯
不久前的夏天，我在一處風景秀麗的鄉間散步，陪伴我的是一位寡言的朋友，和一位知名的青年詩人。詩人也讚嘆景致宜人，但完全無法樂在其中。榮繞在他腦中的，是這一切的美都註定無法長久，冬天來臨時便會消失，就像美麗的人，以及人們會創造或將創造的美好事物一樣。他所熱愛欣賞的一切，都因註定無法長久而減損其價値。
(Not long ago I went on a summer walk through a smiling countryside in the company of a taciturn friend and of a young but already famous poet. The poet admired the beauty of the scene around us but felt no joy in it. He was disturbed by the thought that all this beauty was fated to extinction, that it would vanish when winter came, like all human beauty and all he beauty and splendour that men have created or may create. All that he would otherwise have loved and admired seemed to him to be shorn of its worth by the transience which was its doom.)
一切美好的事物都有毀壞的一日，我們知道此一事實會引發兩種不同的心理衝動。一是青年詩人所感受的痛苦消沉，一是對現實的反抗。不！自然與藝術裡有這許多美好的事物，還有我們的各種感受以及外在的世界，這一切絕不可能真正消逝無蹤！相信萬物都會消逝的人未免太愚蠢、太自以爲是。這一切必然有某種方法可以繼續存在，可以免於毀壞。
但這種渴求不朽的心理，很明顯只是我們的願望，而不是事實：死亡的必然才是痛苦的現實。我無法否定一切事物的無常，也無法堅持美好的事物得以例外長存。但詩人悲觀地認爲美好事物的無常會減損其價値，這卻是我無法苟同的。
恰恰相反，我認爲反而更增益其價値！無常的可貴就在於時間的稀有。正因快樂是有限的，才會讓快樂更彌足珍貴。我無法理解美好事物的無常為何讓人無法樂在其中。以大自然爲例，每年冬天固然會看到美景消逝，但來年又會重現，相較於人類的壽命，幾乎可視爲不朽。人類的形貌之美，在生命未走到盡頭之前便永遠消失，然而正因容易消逝才更顯得清新可愛。只綻放一夜的花，並不因此減損其美，同樣的道理，藝術品與學術成就之美，又怎會因時間的限制而失去價値？也許有一天，今日為人欣賞的圖畫雕像將化為塵土，或者後世不再能理解前代的詩人與思想家，或甚至發生了地理的巨變，將來地球上所有的生命都將消失；但一切美好事物的價値，既完全取決於對吾人情感上的意義，存在世上的時間，也就不一定要比我們長久，因其意義不受存在時間的絕對長短影響。
(On the contrary, an increase! Transience value is scarcity value in time. Limitation in the possibility of an enjoyment raises the value of the enjoyment. It was incomprehensible, declared, that the thought of the transience of beauty should interfere with our joy in it. As regards the beauty of Nature, each time it is destroyed by winter it comes again next year, so that in relation to the length of our lives it can in fact be regarded as eternal. The beauty of the human form and face vanish for ever in the course of our own lives, but their evanescence only lends them a fresh charm. A flower that blossoms only for a single night does not seem to us on that account less lovely. Nor can I understand any better why the beauty and perfection of a work of art or of an intellectual achievement should lose its worth because of its temporal limitation. A time may indeed come when the pictures and statues which we admire to-day will crumble to dust, or a race of men may follow us who no longer understand the works of our poets and thinkers, or a geological epoch may even arrive when all animate life upon the earth ceases; but since the value of all this beauty and perfection is determined only by its significance for our own emotional lives, it has no need to survive us and is therefore independent of absolute duration.)
這些想法在我看來是無庸爭議的；但我發現並無法打動詩人或我的朋友。我推論應是某種情緒因素影響他們的判斷，後來我大概已能確定是什麼因素了。他們無法盡情欣賞美，必然源於心理上對哀悼的反叛。一想到美景的無常，便讓這兩顆善感的心預先嘗到了美景已逝的哀悼；人的心理都有避苦的本能，欣賞美的快樂自然受到影響。
對一般人而言，失去所愛的人或物會產生哀悼之情是很自然的，不言可喻。但對心理學家而言，哀悼是個難解的謎，本身無可解釋，但可據以推斷其他難解的事物。我們都有某種程度的愛的能力——所謂慾力，在早期的發展階段是以自我為對象。慢慢地，但還是在很早期，慾力漸從自我轉向其他對象，因此從某種意義來說，對象也被納入自我的一部分。當對象被摧毀，或我們失去了對象，這愛的能力便再次被釋放出來；接著可能轉向其他對象，或暫時回到自我。但我們仍然無法了解慾力自對象抽離的過程為何如此痛苦，到目前為止，也還未能就此提出任何解釋。我們只知道慾力會緊緊依附在對象上，即使輕易可以找到替代，也無法放開失去的對象。這就是哀悼。
我與詩人的對話發生在戰前的夏天。一年後戰爭爆發，世界不再美麗。戰爭不僅摧毀了歷經烽火的鄉間美景與藝術品，也粉碎了我們對文明的自豪、對許多哲學家與藝術家的崇敬、對弭平國家種族歧異的最後希望。戰爭污染了科學崇高的客觀精神，赤裸裸地顯露出我們的本能與邪惡，我們原以為幾世紀以來接受許多偉大心靈的不斷教育，已經永遠將之馴服了。戰爭使我們的國家再度變得渺小，使我們與其他國家的距離變得如此遙遠。戰爭奪走太多我們曾經愛過的東西，證明過去以為永遠不變的東西，是多麼無常。
(My conversation with the poet took place in the summer before the war. A year later the war broke out and robbed the world of its beauties. It destroyed not only the beauty of the countrysides through which it passed and the works of art which it met with on its path but it also shattered our pride in the achievements of our civilization, our admiration for many philosophers and artists and our hopes of a final triumph over the differences between nations and races. It tarnished the lofty impartiality of our science, it revealed our instincts in all their nakedness and let loose the evil spirits within us which we thought had been tamed for ever by centuries of continuous education by the noblest minds. It made our country small again and made the rest of the world far remote. It robbed us of very much that we had loved, and showed us how ephemeral were many things that we had regarded as changeless.)
我們的慾力既失去許多對象，毋怪乎會更加強烈地依戀僅存的東西，毋怪乎我們對國家的愛、對親友的感情、對傳統的驕傲，突然變得如此強烈。但失去的一切難道因其容易朽壞、不堪一擊就失去價値了？對很多人而言或許是如此，但在我看來是錯的。有些人抱持這種想法，因為珍貴的事物難以久長便準備永遠放棄，我相信他們只是處於哀悼的狀態。我們知道不論多麼痛苦的哀悼，都會自我消耗殆盡，然後（只要還年輕、還有活力）便又有慾力，可以用同樣的、或甚至更珍貴的事物來取代失去的。我希望戰爭奪去的一切也是如此。當哀悼結束時，我們會發現，豐富的文明遺產固然脆弱，依舊値得給予高度的評價。我們將重建戰爭摧毀的一切，也許這一次會建立在更堅實、更可長可久的土地上。
(We cannot be surprised that our libido, thus bereft of so many of its objects, has clung with all the greater intensity to what is left to us, that our love of our country, our affection for those nearest us and our pride in what is common to us have suddenly grown stronger. But have those other possessions, which we have now lost, really ceased to have any worth for us because they have proved so perishable and so unresistant? To many of us this seeins to be so, but once more wrongly, in my view. I believe that those who think thus, and seem ready to make a permanent renunciation because what was precious has proved not to be lasting, are simply in a state of mourning for what is lost. Mourning, as we know, however painful it may be, comes to a spontaneous end. When it has renounced everything that has been lost, then it has consumed itself, and our libido is once more free (in so far as we are still young and active) to replace the lost objects by fresh ones equally or still more precious. It is to be hoped that the same will be true of the losses caused by this war. When once the mourning is over, it will be found that our high opinion of the riches of civilization has lost nothing from our discovery of their fragility. We shall build up again all that war has destroyed, and perhaps on firmer ground and more lastingly than before.)
自訂分類：Selected & Extracts
上一則： Excerpt：鹿橋的《市廛居》-1下一則： Excerpt：馬修．安文斯（Matthew von Unwerth）的《佛洛依德的輓歌》-1
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