2 索福克利斯的反人本主义
From then on things move fast. The guard comes and announces that the brother has been buried. At this point I am going to draw your attention to something that reveals the importance of Sophocles's work for us.Some people have said, and I seem to remember that it is the name of one of the many works that I consulted, that Sophocles is a humanist. He is found to be human since he gives the idea of a properly human measure between a rootedness in archaic ideals represented by Aeschylus and a move toward bathos, sentimentality, criticism, and sophistry that Aristotle had already reproached Euripides with.
从那时开始,事情发展很快。卫兵前来宣佈,兄长已经被埋葬。在这个时刻,我想要吸引你们注意某件事情,显露索福克利斯的著作对于我们的重要性。有些人们曾经说过,索福克利斯是人本主义者,我似乎记得,那是我参考的许多著作之一。他被发现是人本主义,因为他给予这个观念:一个合适于人本的衡量,处于过时的理想的根源,那是阿斯奇利士所代表,以及朝向虚情,善感,批评,与诡辩的动作。亚里斯多德已经谴责尤利披底斯,具有这些特色。
I don't disagree with the notion that Sophocles is in that median position,but as far as finding in him some relationship to humanism is concerned, that would be to give a wholly new meaning to the word. As for us, we consider ourselves to be at the end of the vein of humanist thought. From our point of view man is in the process of splitting apart, as if as a result of a spectral analysis, an example of which I have engaged in here in moving along the joint between the imaginary and the symbolic in which we seek out the relationship of man to the signifier, and the "splitting" it gives rise to in him. Claude Levi-Strauss is looking for something similar when he attempts to formalize the move from nature to culture or more exactly the gap between nature and culture.
我同意这个观念; 索福克利斯处于那个中间位置。但是就在他身上找到跟人本主义的关系而言,那是给予这个字词完全崭新的意义。至于我们,我们认为我们自己处于人本主义的思想的脉络的末端。从我们的观念,人是处于分裂的过程,好像由于魅影分析的结果,其中一个例子,我曾经在此探讨,沿着想象界与象征界之间的结合前进。我们在那里找出人与能指的关系,它在他身上产生这种「分裂」。克劳德、列文、史特劳斯正在寻找某件类似的东西,当他企图要正常化这个动作,从自然到文化,或者更贴切地说,处于自然与文化之间的这个差距。
It is curious to note that on the edge of humanism it is also in this analysis, in this gap of analysis, of limits, in this attitude that the race is run, that the images rise up that turn out to be the most fascinating of that whole period of history which can be dubbed humanist.
耐人寻味的,要注意到,在人本主义的边缘,它也是在这个精神分析里,处于精神分析的这个差距,限制的这个精神分析。在这个态度,競赛被进行。这些意象出现,成为是那整个历史的时期最迷人的意象,它能够被称为是人本主义。
I find for example the point in the text that you have in your hands, lines 360-375, very striking; it concerns the moment when the Chorus bursts forth just after the departure of the messenger whose comic responses and shuffling movements, when he comes to announce the news that may cost him dearly, I referred to earlier. It is really terrible, the Chorus says, to see someone so obstinate about believing he believes. Believing he believes what? Something that no one for the moment has the right to imagine, that is the play of SOKGI δοκήν. That's the element I sought to emphasize in that line along with the other response: "You're playing the fool with your stories about the δόξα."
譬如,我在你们手中拥有的这个文本里发现这个点非常引人注意,在360-375行。它跟这个时刻有关系,当合唱队突然出现,在信差离开之后。信差的滑稽的反应与疾走的动作,当他前来宣佈可能让他付出代价的这个消息。我早先提到的消息。这确实是可怕的,合唱队说,看见某个如此固执的人,相信他相信。相信他相信什么?某件东西,目前没有人拥有权力想象,那就是δοκήν.的戏剧。那就是我尝试要强调的因素,在那一行,以及另外一个其他反应:「你们正在扮演那个傻瓜,用你们关于δόξα 的故事。」
That's an obvious allusion to the philosophical games of the time that focused on a theme. The scene itself is quite ridiculous, for we are not really interested in whether the guard will be skinned alive or not on account of the bad news he bears, and he in any case gets out of it with a flourish. Immediately afterwards in line 332 the Chorus breaks out in the chant that I said the other day was a celebration of mankind. It begins as follows:
那显而易见是提到专注于主题的时刻的哲学的遊戏。那个场景本身是相当可荒谬的。因为我们并没有确实感到興趣,对于卫兵是否将会被活活剥皮,因为他带来的这个坏消息。无论如何,他得意洋洋地逃避这个处罚。随后马上在332行,合唱队突然开始咏唱。我前天说过,这种咏唱是人类的庆祝。它开始如下:
πολλά τά δανό κ' ουδέν αν-
θρώπου δανότΐρον πέλβί•
The lines mean literally: "There are a lot of wonders in the world, but there is nothing more wonderful than man."
这两行的实质的意思是:「在世界有许多的惊奇,但是没有一样东西比起人更加惊奇。」
As far as LeVi-Strauss is concerned, what the Chorus says about man here is really the definition of culture as opposed to nature: man cultivates speech and the sublime sciences; he knows how to protect his dwelling place from winter frosts and from the blasts of a storm; he knows how to avoid getting wet. Yet there is a slippage here; there is, it seems to me, an undeniable irony in what follows, in the famous phrase ποντοπόρος άπορος, which has given rise to a debate on the subject of its punctuation. The accepted punctuation seems to be the following: ποντοπόρος, άπορος έπ' ουδέν ίρχ^ται το μάλλον. Ποντοπόρος means "he who knows all kinds of tricks" - man knows a lot of tricks. "Απορος is the opposite; it means when one has no resources or defenses against something. You are, I suppose, familiar with the term aporia. Άπορος means one that is "screwed." As the proverb from the Vaud region has it, "Nothing is impossible for man; what he can't do, he ignores." That's the tone of the text.