PREFACE
前言
Supposing truth is a woman—what then?
假設真理是一位女性——那又如何？
Is there not ground for suspecting that all philosophers, in so far as they have been dogmatists, have failed to understand women—that the terrible seriousness and clumsy importunity with which they have usually paid their addresses to truth have been unskilled and unseemly methods for winning a woman?
難道我們沒有理由懷疑，凡是持教條主義的哲學家，從來都無法理解女性——他們那種嚴肅過頭、笨拙而迫切地追求真理的方式，正是追求女性時最不得體、最無技巧的方法？
Certainly she has never allowed herself to be won; and at present every kind of dogma stands with sad and discouraged mien—if, indeed, it stands at all!
的確，真理從未讓自己被征服；如今，各種教條都面帶哀愁、垂頭喪氣地佇立——如果它們還能勉強算是佇立的話！
For there are scoffers who maintain that they have fallen, that all dogma lies on the ground—nay more, that it is at its last gasp.
因為有些嘲諷者堅稱這些教條早已崩塌，全部倒在地上——甚至，他們說這些教條已經奄奄一息。
But to speak seriously, there are good grounds for hoping that all dogmatizing in philosophy, whatever solemn, whatever conclusive and decided airs it has assumed, may have been only a noble puerilism and tyronism;
但說正經的，我們確實有充分理由相信，哲學中的一切教條主義——無論它看起來多麼莊嚴、堅定、斬釘截鐵——都只是高貴的幼稚與學步之舉；
and probably the time is at hand when it will be once and again understood what has actually sufficed for the basis of such imposing and absolute philosophical edifices as the dogmatists have reared:
而且我們或許已臨近這樣一個時刻：人們將再次認識到，那些令人震懾、看似絕對的哲學大廈，實際上是建立在何等薄弱的基礎之上——
perhaps some popular superstition of immemorial time (such as the soul-superstition, which, in the form of subject and ego-superstition, has not yet ceased doing mischief);
可能只是某些古老已久的大眾迷信（譬如靈魂的迷信，它至今仍以“主體”或“自我”的迷信形式持續作祟）；
perhaps some play upon words, a seductive usage of language, or some bold generalisation of very restricted, very personal, very human—all-too-human facts.
也可能只是語言的巧妙戲法，一種誘惑性的用法；或者是將一些極其有限、極其個人化、極其人類——太過人類——的事實大膽地推廣為普遍真理。
The philosophy of the dogmatists—it is to be hoped that it was only a promising young beginning and the work of youthful minds;
教條主義者的哲學——我們希望那只是一段充滿希望的年輕起點，是年輕心靈的產物；
and that it will be superseded and rendered innocuous by a more manly, a more warlike age—
而未來將有一個更堅毅、更好戰的時代取而代之，使其無害化——
in short, by the age of the philosopher of the future, who will have other aims, and employ other means of interpretation.
簡而言之，是未來哲學家的時代，他們將有不同的目標，並使用不同的詮釋方式。
CHAPTER I
第一章
PREJUDICES OF PHILOSOPHERS
哲學家的偏見
The will to truth, which is to tempt us to many a hazardous enterprise, the famous truthfulness of which all philosophers have hitherto spoken with respect—what questions has this will to truth not laid before us! What strange, perplexing, questionable questions!
對真理的意志——這股引誘我們投入諸多危險事業的力量，那種哲學家們歷來尊敬稱頌的著名誠實精神——究竟為我們帶來了多少問題？這對真理的意志，提出過多少奇特、令人困惑、甚至可疑的問題！
It is already a long story—yet it seems as if it were hardly commenced. Is it any wonder if we at last grow distrustful, lose patience, and turn impatiently away?
這已經是一段漫長的歷史——但它似乎才剛剛開始。我們最終變得多疑、失去耐性、不耐煩地轉身離開，這有什麼好奇怪的？
That this sphinx teaches us at last to ask questions ourselves? Who is it really that puts questions to us here? What really is this “will to truth” in us?
這尊斯芬克斯像最終教會我們自己提問：究竟是誰在向我們發問？這「對真理的意志」到底是什麼？
In fact we made a long halt at the question as to the origin of this will—until at last we came to an absolute standstill before a still more fundamental question. We inquired about the value of this will.
實際上，我們曾在這個意志的起源問題上停留良久——直到最後，在一個更根本的問題前徹底停滯：我們開始質疑這種意志的價值。
Granted that we want the truth: why not rather untruth? And uncertainty? Even ignorance?
假設我們確實渴求真理：那為何不選擇不真？或不確定？甚至無知？
The problem of the value of truth presented itself before us—or was it we who presented ourselves before the problem?
真理的價值問題向我們呈現出來——或者說，是我們自己呈現在這個問題面前？
Which of us is the Oedipus here? Which the Sphinx? It would seem to be a rendezvous of questions and notes of interrogation.
誰是俄狄浦斯？誰是斯芬克斯？這裡彷彿是問題與問號的聚會場所。
And could it be believed that it at last seems to us as if the problem had never been propounded before—as if we were the first to discern it, and risk raising it?
難以置信的是，這個問題對我們而言似乎從未被提出過——仿佛我們是第一個察覺到它並冒險將之提出的人。
For there is a risk in raising it—perhaps there is no greater risk.
因為提出這問題是有風險的——而且或許是最大的風險。
“How could anything originate out of its opposite? For example, truth out of error? Or the will to truth out of the will to deception? Or the generous deed out of selfishness? Or the pure sun-bright look of the wise man out of covetousness?
「怎麼會有東西從其對立面產生出來？例如，真理如何出於錯誤？對真理的意志如何來自欺騙的意志？慷慨的行為如何來自自私？智者那純潔如日光的眼神又怎能來自貪婪？
Such genesis is impossible; whoever dreams of it is a fool, nay, worse than a fool; things of the highest value must have a different origin, an origin of their own—in this transitory, seductive, illusory, paltry world, in this turmoil of delusion and cupidity, they cannot have their source.
這樣的起源是不可能的；任何夢想此事的人都是愚者，甚至比愚者更糟；最崇高的價值之物必定有其與眾不同的起源，在這個短暫、誘惑、虛幻、卑微的世界裡，在這個充滿迷妄與貪慾的混亂中，它們不可能起源於此。
But rather from the lap of being, in the intransitory, in the concealed God, in the ‘Thing-in-itself’—there must be their basis, and nowhere else!”—
而是來自存在的懷抱，來自不變者，來自那隱藏的上帝，來自「物自身」——它們的根源只能在那裡，別無他處！」——
this mode of reasoning discloses the typical prejudice by which metaphysicians of all times can be recognised, and by which they can be refuted.
這種推理方式揭示了一種典型的偏見，藉此我們可以辨認出各個時代的形上學家，也可以藉此駁斥他們。
This mode of valuation is the chief thing for us to beware of, and it has crept insidiously into the very habits of our thinking and has hitherto been the greatest obstacle to our honesty and our boldness.
我們最應該警惕的正是這種價值評估方式，它已狡猾地潛入我們思維的習慣之中，並且至今仍是我們誠實與勇氣的最大障礙。
If only it could be shown to be an instinct!
但願我們能夠證明它只是一種本能！
But anyone who ventures to speak here of instinct and conscience only wants to add that they are not intellectual insights, and nothing else.
然而，任何膽敢在此談論本能與良知的人，只不過是想補充說明：這些並非理智的洞見，僅此而已。
The metaphysicians’ prejudice—
這就是形上學家的偏見——
It is still a metaphysical faith upon which our faith in science rests—that even we seekers after knowledge today, we godless anti-metaphysicians, still take our fire from the flame lit by a faith that is thousands of years old, that Christian faith, which was also the faith of Plato,
我們對科學的信仰，仍然是建立在某種形上學信念之上——即便是我們這些今日的知識追尋者、無神的反形上學者，也仍從那千年古信仰的火焰中取火——那是基督教的信仰，同時也是柏拉圖的信仰，
that God is truth, that truth is divine… But what if this itself always becomes more incredible, if nothing any longer proves itself divine, except it be error, blindness, and falsehood?
即「上帝就是真理，真理是神聖的」……但是，如果這信念本身越來越難以置信呢？如果如今只有錯誤、盲目與虛假才能證明某物是神聖的？
What if God himself turns out to be our most persistent lie?
如果上帝本身竟然是我們最根深蒂固的謊言呢？
Concerning the origin of philosophers, there is a remarkable idea, to which one is involuntarily led by his own experience:
關於哲學家的起源，有一種引人注目的觀點，是人們根據自身經驗不自覺地產生的：
namely, that a certain class of men has always appeared, who regarded themselves as philosophers, and who were greatly astonished at what they actually were,
也就是說，一類特定的人總會出現，他們自認為是哲學家，並對他們實際上是什麼感到極大驚訝，
and that this astonishment sprang from the fact that, by their own view or instinct, they were not of noble descent.
而這種驚訝之情源自於這樣一個事實：依據他們自己的看法或本能，他們並非高貴出身。
They were, in the main, plebeians who arrived at philosophy by hard work and by roundabout ways,
基本上，他們是靠辛勤努力與曲折之途抵達哲學領域的平民，
and at last attained to some degree of refinement, respectability, and even higher social standing.
最終才獲得某種程度的高雅、體面，甚至更高的社會地位。
That they always had to fight for that standing is no argument against their real nobility of soul,
他們總得為那樣的地位而奮戰，這並不代表他們靈魂上不夠高貴，
but rather this very fact speaks in their favour.
反而這一點正是他們值得尊敬的地方。
Every enhancement of the type “man” has so far been the work of an aristocratic society—
至今為止，任何對「人」這一類型的提升，都是貴族社會的成果——
and it will be so again and again—
而且未來還會繼續如此——
a society believing in a long scale of rank and differences of worth among human beings,
那種社會相信人類之間存在著等級之分與價值的差異，
and in some sense needing slavery.
在某種程度上，它需要奴役的存在。
Without the pathos of distance, such a society is not even conceivable.
若無「距離的激情」，這樣的社會是無法想像的。
The pathos of distance—the bearing of profound respect before a certain privileged class—
「距離的激情」意味著對某一特權階級懷有深沉敬意——
this is the presupposition of every elevation of the type “man.”
這正是人類類型得以昇華的前提。
The truth is hard! Let us admit to ourselves, in a special and honest moment:
真相是殘酷的！讓我們在一個特別而誠實的時刻對自己承認：
how much truth can a spirit bear, how much truth can a spirit dare?
一個精神能夠承受多少真理？又敢面對多少真理？
That became for me more and more the real measure of value.
這漸漸成了我衡量價值的真正標準。
Error (belief in the ideal) is not blindness, error is cowardice.
錯誤（對理想的信仰）並非盲目，而是懦弱。
Every attainment, every step forward in knowledge, follows from courage, from hardness against oneself, from cleanliness in the self-respect of the spirit.
每一種成就、每一次在知識上的前進，都是源於勇氣、對自我的嚴苛、以及在精神上對自我尊重的純淨。
I do not refute ideals, I merely put gloves on before them.
我並不駁斥理想，我只是戴上手套來對待它們。
You ask me which of the philosophers’ traits are truly fundamental?
你問我：哪些是哲學家真正根本的特質？
Their lack of historical sense, their hatred of the idea of becoming, their Egyptianism.
他們缺乏歷史感、憎惡「生成」的觀念，以及他們的「埃及化傾向」。
They think they show respect for a thing when they de-historicize it, sub specie aeterni—when they make a mummy of it.
他們以為，只要把一樣東西去歷史化、在「永恆之觀點」下觀看它，就是在尊重它——其實他們只是在把它製成木乃伊。
Everything that philosophers have handled for thousands of years has been conceptual mummies;
哲學家們千百年來所處理的一切，都是觀念上的木乃伊；
nothing real has ever come out of their hands alive.
從他們手中，從未有任何活生生的實體產出。
They kill, they stuff, when they worship, these mortally pale conceptual idolaters.
這些蒼白至死的觀念偶像崇拜者，在他們膜拜時，就是在殺害與填充。
They all think that they do honour to a thing when they de-realize it into a concept.
他們一致認為，把事物非實體化為概念，就是在尊敬它。
Oh, these idolaters of concepts! They kill everything they touch.
啊，這些概念的偶像崇拜者！他們碰觸的一切都死去了。
Death, change, age, as well as procreation and growth, are for them objections—even refutations.
死亡、變化、老化，以及生殖與成長，在他們眼中都是反對的理由——甚至是駁斥的依據。
What is not eternal is of no value; what does not have a right to eternity is worthless.
凡非永恆者皆無價值；凡不配得永恆者皆不值一顧。
They pretend to want to escape from time and become oblivious to history.
他們假裝自己想逃脫時間，對歷史視若無睹。
Everything they look at they want to see frozen.
他們看向萬物時，只想將其凝固。
They wish to see a face without expression, a structure that does not decay.
他們渴望看見無表情的面孔、不會腐朽的結構。
Everything that becomes sickens them.
一切正在「生成」的事物，都令他們厭惡。
And they would fain speak only in the name of Being—
他們寧願只為「存在」而發言——
and not even in the name of life!
甚至拒絕以「生命」之名！
It might be said that they have aimed to hold a proof of the eternal coherence of things, and that this is what they mean by “truth.”
可以說，他們的目標是想要證明萬物永恆一致的關聯，這就是他們所謂的「真理」。
But they also wanted to hold man in their image, to make him a fixed formula—
但他們也希望將人定格在自己的形象中，把他變成一個固定的公式——
to confine him in a cage of concepts and final causes.
把人囚禁在觀念與最終目的的牢籠之中。
Everything that changes, everything that lives and grows, frightens them.
一切變動的事物、一切活著並成長的事物，令他們感到恐懼。
And yet they still want to place values upon life!
然而他們仍想對生命進行價值判斷！
That, to me, seems to be the most inconsistent of all their efforts.
在我看來，這正是他們最自相矛盾的地方。
The falseness of an opinion is not for us any objection to it:
對我們而言，一個觀點的虛假並不是反對它的理由：
it is here perhaps that our new language sounds most strangely.
也許，正是在這裡，我們新的語言聽起來最為奇異。
The question is, how far an opinion is life-furthering, life-preserving, species-preserving, perhaps even species-rearing;
真正的問題是：某一觀點在多大程度上促進生命、維持生命、維持物種，甚至培育物種；
and our fundamental tendency is to affirm the falsest opinions (to wit, the synthetic judgments a priori)
而我們的基本傾向是肯定那些最虛假的觀點（即所謂的「先驗綜合判斷」）
because they are the most indispensable for us, because they are life-preserving.
因為它們對我們最不可或缺，因為它們能維持生命。
The falseness of a judgment is to us not necessarily an objection to a judgment…
對我們來說，一個判斷的虛假，並不必然構成反對該判斷的理由……
it is here that our new language may perhaps be best understood when we say:
也許我們這種新的語言在這裡最容易被理解，那就是：
the falsest judgments are the most indispensable to us.
最虛假的判斷往往對我們最為重要。
Man has been educated by his errors.
人是被自己的錯誤所教育的。
The historical evolution of his consciousness is the history of his errors.
人的意識演化史，就是他的錯誤之歷史。
Every time a truth has been discovered, it has had to be fought for tooth and nail against the established order.
每一次真理的發現，都必須與既有秩序浴血奮戰才能爭得。
Even our logic, our standard of truth itself, rests upon error.
甚至連我們的邏輯、我們用以衡量真理的標準，本身也立基於錯誤之上。
Man is a creature who determines himself through lies—
人是一種通過謊言來自我界定的生物——
and only occasionally, accidentally, through truth.
只有偶爾、偶然地，才經由真理而定義自身。
We have learned better. We have become more modest in every way.
我們已經學得更好了。我們在各方面都變得更謙遜了。
We no longer derive man from “spirit” or “divinity,” we have placed him back among the animals.
我們不再把人歸因於「靈」或「神性」，而是將他重新放回動物之列。
He is the strongest animal, the most cunning animal, but only an animal.
人是最強壯的動物，最狡猾的動物，但也僅僅是動物而已。
He who has seen deeply into the world knows what wisdom there is in the fact that man is an animal…
凡是對世界有深刻洞察的人，必然知道「人即動物」這一事實中蘊含了多少智慧……
and that the longest and most serious mistake was the belief in man as a being apart from the rest.
而人類歷史上最悠久、最嚴重的錯誤，就是相信人是與其他存在完全不同的存在者。
The ego, the “subject,” is not something given—it is a fiction, a grammatical habit.
自我、「主體」並非某種既有的東西——它是一種虛構，是語法上的習慣。
We have abandoned the belief in the soul as substance: we are not allowed to speak of “the soul” as something unitary, eternal, indivisible.
我們已經放棄了「靈魂為實體」的信仰：我們不再能把「靈魂」當作某種單一、永恆、不可分割的東西來談論。
The soul is a multiplicity of drives, of instincts, of opposing forces and perspectives.
靈魂是多元的，是本能、衝動、對立力量與觀點的集合體。
It is the name for something within the body, not outside it.
它是身體內部某種東西的名稱，而非身體之外的存在。
Moral judgments are based on an illusion:
道德判斷是建立在一種錯覺之上的：
they presume that we know and can measure human action.
它們假設我們了解並能衡量人的行為。
But we do not even understand ourselves, much less others.
但我們連自己都無法真正了解，更不用說他人。
Our moral evaluations are symptoms, not truths.
我們的道德評價只是症狀，而非真理。
They express something about us—our fears, our instincts, our drives—
它們只是表達出我們內在的某些東西——我們的恐懼、本能與衝動——
but not about “good” or “evil” as fixed, knowable realities.
而不是關於「善」或「惡」作為某種固定、可知的實體。
Let us abolish morality! Let us understand it as what it really is—a system of signs and symptoms,
讓我們廢除道德吧！讓我們認清它的本質——它只是一套符號與徵象系統，
as a language for expressing the physiological states of a particular type of human being.
是一種用來表達特定人類類型生理狀態的語言。
To understand morality, we must understand the people who need it.
要理解道德，我們就必須理解那些需要它的人。
And we must recognize that different moralities arise from different physiological conditions.
我們也必須認識到，不同的道德體系是源自不同的生理條件。
It was when the populace began to become dangerous that the herd-instinct came to be praised as something moral.
當大眾開始變得具有危險性時，羊群本能便開始被讚美為某種道德美德。
Then came the doctrine: “All are equal before God.”
隨之而來的教義是：「在上帝面前，人人平等。」
But this doctrine was really only meant to break the pride of the powerful—
但這一教義其實只是為了打破強者的驕傲——
it was a political device, not a moral insight.
它是一種政治策略，而不是道德洞察。
The revolt of the slaves in morality begins in the very principle of resentment.
奴隸的道德反叛始於怨恨的原則。
The slave-morality says: “You, the noble, are evil; we, the weak, are good.”
奴隸道德宣稱：「你們這些高貴者是邪惡的；我們這些弱者才是善良的。」
This inversion of values arises from impotence.
這種價值顛倒源於無力感。
It is a trick of the weak to preserve themselves and assert moral superiority over the strong.
這是弱者用來保存自身、並在道德上凌駕於強者之上的詭計。
Thus, slave morality must deny the instincts of life:
因此，奴隸道德必須否定生命的本能：
pride, ambition, self-affirmation, the will to power.
驕傲、野心、自我肯定、權力意志。
Philosophy has been misused for centuries to legitimize slave-morality.
哲學在過去幾個世紀中被濫用來為奴隸道德正名。
The great systems of morality and metaphysics were erected on resentment and denial.
那些宏大的道德與形上學體系，是建築在怨恨與否定之上的。
But the time has come to unmask these systems,
但現在是時候揭開這些體系的面具了，
to show that they were born not from truth-seeking,
指出它們並非源於對真理的追求，
but from the instincts of decadence and weakness.
而是出自於衰敗與虛弱的本能。
We philosophers of the future—we are those who will reverse the reversal.
我們這些未來的哲學家——我們就是那些將會再次顛倒這場顛倒的人。
We call evil what slave-morality calls good.
我們稱奴隸道德所謂的「善」為「惡」。
We affirm what they deny: life, strength, instinct, power.
我們肯定他們所否定的一切：生命、力量、本能、權力。
We seek to go beyond good and evil—
我們尋求超越善與惡——
to create a new table of values, rooted in life, not in resentment.
創造一套嶄新的價值體系，根植於生命，而非怨恨。
It is not the strength, but the duration of great sentiments that makes great men.
偉大之人之所以偉大，不在於其情感的強烈，而在於其情感的持久。
That the passionate moment endures—that is what distinguishes the hero, not the flash of feeling.
能讓激情的瞬間持續下去——這才是英雄的特質，而不是一時的情感爆發。
Even the highest emotion must become habit.
即便是最高尚的情感，也必須成為習慣。
Only then does it shape character.
只有那時，它才能塑造品格。
To educate the instinct of reverence—this is the primary task of philosophy.
培養敬畏的本能——這才是哲學的首要任務。
And by reverence, I do not mean submission to dogma or tradition.
我所說的敬畏，並不是對教條或傳統的屈從。
I mean the capacity to see hierarchy, to affirm distance, to respect that which is higher.
我指的是認識等級、肯定距離、尊重更高之物的能力。
Where reverence is lacking, everything becomes flat, familiar, vulgar.
若無敬畏，一切都變得扁平、熟稔而庸俗。
Modern philosophy, especially German philosophy, has corrupted this instinct.
現代哲學，特別是德國哲學，敗壞了這種本能。
It has taught the people to flatter themselves with equality and comfort.
它教導人民用平等與安逸來自我奉承。
It has turned philosophy into a tool of leveling, not elevation.
它把哲學變成了一種平整一切的工具，而非提升人性的手段。
We must reclaim philosophy as a noble pursuit—
我們必須將哲學重新奪回，使其成為一種高貴的追求——
not a refuge for the weak, but a task for the strong.
不是弱者的避難所，而是強者的使命。
A philosopher is not merely a critic or scholar—
哲學家不只是批評家或學者——
he is a legislator of values, a creator of new tables.
他是價值的立法者，是新價值的創造者。
His task is not to analyze the world,
他的任務不是分析世界，
but to shape it through a revaluation of all values.
而是透過對一切價值的重估來塑造世界。
He must teach humanity to be ashamed of its petty virtues and tame ideals.
他必須教導人類對自身那種小家子氣的美德與馴化的理想感到羞恥。
Whoever has once thought profoundly knows how painful it is to discover that one is often in error.
凡曾有深刻思考之人，皆知發現自己常常錯誤是多麼痛苦。
But he also knows that only through this pain does one become deeper, freer, more noble.
但他也知道，唯有通過這種痛苦，人才能變得更深邃、更自由、更高貴。
The superficial man avoids this pain—
膚淺之人則逃避此痛苦——
he clings to opinions, to comfort, to convention.
他執著於意見、安逸與慣例。
True philosophy begins where the courage to suffer for truth begins.
真正的哲學，始於為真理而受苦的勇氣。
The great human being is not he who avoids suffering, but he who uses it—
偉大之人不是避苦者，而是善用苦難之人——
who turns wounds into weapons, obstacles into strength.
他能將創傷化為武器，將阻礙轉化為力量。
What does not kill him makes him stronger.
凡不能殺死他的，都使他更強大。
This is the mark of the noble soul:
這是高貴靈魂的標誌：
it grows through resistance, not indulgence.
它通過抗拒而成長，而非沉溺。
You say: “The good man is harmless, mild, just.”
你說：「善人是無害、溫和、公正的。」
But I say unto you: the great man is dangerous.
但我告訴你：偉人是危險的。
He is a creator, and every creation begins with destruction.
他是創造者，而一切創造都始於毀滅。
Mildness is often only weakness.
溫和往往只是軟弱。
Justice, without strength, is nothing but the mask of envy.
沒有力量的正義，不過是嫉妒的假面。
The noble soul does not want equality;
高貴的靈魂並不渴求平等；
it wants to be higher, better, stronger.
它渴望卓越、渴望更強、更優。
It does not demand that others be brought down,
它不要求將他人貶低，
but that it be allowed to rise.
而是要讓自己得以昇華。
Equality is the morality of the herd;
平等是羊群的道德；
nobility is the morality of creators.
而高貴則是創造者的道德。
Pity is the most dangerous of all emotions.
憐憫是一切情感中最危險的。
It undermines justice, weakens judgment, preserves what should perish.
它破壞正義、削弱判斷、保留本該滅亡之物。
The strong must not let themselves be infected by pity—
強者不可讓自己被憐憫所感染——
they must not be made soft by the suffering of others.
不應因他人的痛苦而變得軟弱。
For pity is anti-life.
因為憐憫違背生命本性。
Let us not be deceived: the great spirits are skeptics.
讓我們不要受騙：偉大的精神總是懷疑論者。
They are not easily convinced; they test everything.
他們不輕信於人；他們對萬事皆加以考驗。
Their strength lies in their ability to endure uncertainty.
他們的力量，在於能夠承受不確定性。
They know that truth is not given—it must be conquered.
他們知道，真理不是賜予之物——而是征服之果。
And it is often bitter.
而它往往是苦澀的。
The philosopher must be a hard man.
哲學家必須是一個堅硬之人。
Tenderness of heart, soft feelings, make for poor thinking.
心腸柔軟、感情細膩的人，難以進行深刻思考。
The philosopher must learn to see with cold eyes,
哲學家必須學會以冷眼觀察，
to weigh with icy precision,
以冰冷的準確度衡量事物，
to judge without flinching.
評判時毫不畏縮。
Only such severity brings clarity.
唯有這種嚴峻帶來清明。
To love truth is to resist illusion.
愛真理，即是抵抗幻象。
But the human being is an artist by nature—
但人天生就是藝術家——
he prefers beautiful lies to painful truths.
他寧願接受美麗的謊言，也不願面對痛苦的真相。
The philosopher must renounce this weakness.
哲學家必須拒絕這種軟弱。
He must prefer the harsh light to the comforting shadow.
他必須偏愛嚴酷的光明，而非令人安慰的陰影。
There is a joy in destruction—
毀滅之中也有歡愉——
a creative joy, a fierce, holy energy.
那是創造性的歡愉，是兇猛而神聖的能量。
The philosopher must sometimes destroy the false to clear space for the true.
哲學家有時必須摧毀虛假，以為真理清除空間。
He must burn old idols, even if they once brought comfort.
他必須焚毀古老偶像，即使它們曾帶來安慰。
For truth demands a clear altar.
因為真理要求一座潔淨的祭壇。
Let us be honest: we philosophers are not objective.
讓我們坦率承認：我們哲學家並不客觀。
We look at the world with our own eyes, shaped by our drives, our experiences.
我們用自身的雙眼觀察世界，這雙眼受我們的本能與經歷所塑。
Our philosophy is autobiography, transfigured.
我們的哲學，是升華後的自傳。
There is no pure reason—
沒有純粹的理性——
there is only reason with a history, a passion, a body.
只有具有歷史、有熱情、有肉身的理性。
Even our highest thinking springs from the instincts.
即便是我們最崇高的思想，也源自本能。
Reason is not opposed to life, but a tool of life.
理性並非與生命對立，而是生命的工具。
It serves the instincts, not the other way around.
理性是為本能服務的，而非本能為理性所役。
To understand thought, one must understand desire, fear, hunger, drive.
要理解思想，必先理解欲望、恐懼、飢餓與衝動。
There is no spirit without flesh.
沒有肉體，就沒有精神。
What we call “truth” is a mobile army of metaphors.
我們所謂的「真理」，不過是一支比喻組成的流動軍隊。
It is a human invention—
它是人類的發明——
a convention born of language, not a divine insight.
是一種語言的約定俗成，而非神聖的洞見。
Truth is not discovered; it is made, shaped, wielded.
真理不是被發現的；而是被創造、塑造、操控的。
And it serves those who have the will to define it.
它服務於那些擁有界定真理意志之人。
Therefore, let us not be naïve in our search for knowledge.
因此，在追求知識的路上，我們不可天真。
Let us know that every science is a perspective,
我們應該知道，每一門科學都是一種觀點，
every fact a selection, every observation shaped by the observer.
每一個事實都是挑選的結果，每一次觀察都受觀察者的塑造。
Objectivity is a noble lie—
客觀性是一種高貴的謊言——
useful, perhaps necessary, but still a lie.
它或許有用，甚至必要，但終究是謊言。
A new kind of philosopher is needed—
我們需要一種新型的哲學家——
one who is a physician of culture, a critic of values.
他是文化的醫師，價值的批判者。
He must not accept inherited truths,
他不可接受承襲而來的真理，
but examine the conditions of their birth and their cost.
而應審視它們的誕生條件與代價。
He must be both destroyer and creator—
他必須既是破壞者，也是創造者——
diagnosing the sickness of civilization and imagining its cure.
診斷文明的病灶，並設想其療法。
Such philosophers will be feared.
這樣的哲學家將令人畏懼。
They threaten the comfortable illusions of the many,
他們威脅到大多數人賴以安身的幻想，
the moral habits that keep societies asleep.
也威脅到讓社會沈睡的道德習慣。
They wake us like a thunderclap,
他們如雷霆般將我們喚醒，
forcing us to face what we do not want to see.
強迫我們面對那些我們不願直視的真相。
Their task is not to comfort but to challenge.
他們的任務不是撫慰，而是挑戰。
Not to teach what is good, but to ask: who has the power to define the good?
不是教導什麼是善，而是提問：誰有權定義「善」？
They are not priests—they are adventurers, warriors,
他們不是祭司——他們是冒險者、是戰士，
revaluing every value with a hammer in hand.
手握鐵鎚，重估一切價值。
They will not be understood—not at first.
他們不會被理解——至少起初不會。
For their truths will be too sharp, too high, too cold.
因為他們的真理太銳利、太高遠、太冷酷。
But later, when the old truths crumble,
但後來，當舊真理崩潰時，
they will be seen as prophets,
人們會把他們視為先知，
as the heralds of a stronger, freer, more honest humanity.
視為更強大、更自由、更誠實人類的先聲。
Until then, they walk alone.
在那之前，他們將孤獨行走。
They must learn to love solitude,
他們必須學會熱愛孤獨，
to laugh where others weep,
在人們哭泣之處放聲大笑，
to stand where others fall.
在人們倒下之處堅立不移。
Their joy is the joy of the mountaintop,
他們的歡樂，是山巔之樂，
icy, wind-scoured, and magnificent.
冰冷、狂風吹襲，卻壯麗非凡。
The greatest events—they are not our loudest but our stillest hours.
最偉大的事件——不是我們最喧囂的時刻，而是最寂靜的時刻。
Not around the inventors of new noise, but around the inventors of new values does the world revolve;
世界不會圍繞那些創造新噪音的人旋轉，而是圍繞那些創造新價值的人旋轉；
it revolves inaudibly.
而它的旋轉是無聲無息的。
We do not believe in free will.
我們不相信自由意志。
We believe in strong and weak wills.
我們相信強意志與弱意志。
The strong will shapes life, creates values, carves destiny.
強意志塑造生命，創造價值，雕刻命運。
The weak will obeys, copies, preserves.
弱意志則服從、模仿、維持現狀。
Freedom is not given—it is conquered.
自由不是被賜予的——它是被征服來的。
What is good? Whatever heightens the feeling of power, the will to power, in man.
什麼是善？凡是提升人之力量感、權力意志的，皆為善。
What is evil? Whatever springs from weakness.
什麼是惡？凡是源自於軟弱的，皆為惡。
What is happiness? The feeling that power increases—
什麼是幸福？是力量增長的感覺——
that resistance is overcome.
是克服阻力的感覺。
Not contentment, but triumph.
不是滿足，而是凱旋。
The noble soul has reverence for itself.
高貴的靈魂對自己懷有敬意。
It does not need the approval of the herd.
它無需羊群的認可。
Its law is self-made, its goal self-chosen.
它的法則由自己制定，它的目標由自己選擇。
It dares to say: “Thus I will it!”
它敢說：「我就是這樣要的！」
And that is the beginning of all greatness.
而這正是一切偉大的起點。
He who cannot command himself must obey.
不能命令自己的人，必須服從他人。
And many are born to obey.
而許多人生來就是為了服從。
They are not meant to lead, to create, to stand alone.
他們不適合領導、創造、或獨立而行。
They need masters, laws, duties—chains.
他們需要主人、法則、責任——與枷鎖。
The noble type creates his own law.
而高貴之人自創法則。
The higher man is distinguished not by what he does,
卓越之人之所以卓越，不在於他的作為，
but by what he dares.
而在於他的膽識。
He dares to be himself—fully, dangerously, beautifully.
他敢於完全地、危險地、美麗地做自己。
He does not shrink from the abyss within him.
他不會逃避內心的深淵。
He descends into it and returns stronger.
他敢深入其中，並以更強大的姿態歸來。
There is a solitude of greatness.
偉大總是孤獨的。
The higher the mountain, the fewer who can climb it.
山愈高，能攀登者愈少。
And the colder the air becomes.
而空氣也變得更加寒冷。
But the view is clearer,
然而景色更加清晰，
and the stars feel nearer.
星辰也似乎更近。
Let us not be misunderstood—
別誤解我們——
we do not praise cruelty or domination for their own sake.
我們並非為殘酷與統治本身而喝采。
We praise the strength that can affirm life,
我們所讚美的，是能夠肯定生命的力量，
even when it is terrible.
即使那生命有時令人畏懼。
Strength that creates, transforms, transcends.
那種能夠創造、改變、超越的力量。
And let us be clear:
我們也應該說明清楚：
what we offer is not comfort, but danger;
我們所提供的，並不是安逸，而是危險；
not peace, but struggle;
不是和平，而是奮鬥；
not rest, but movement.
不是安息，而是不斷的行動。
For life itself is struggle.
因為生命本身就是奮鬥。
And the philosopher is its warrior.
而哲學家，就是這場生命戰鬥的戰士。
He who has a why to live can bear almost any how.
只要人有一個生存的「為什麼」，他幾乎可以承受任何「怎麼活」。
The purpose gives strength, even to suffering.
目標帶來力量，即使是在苦難之中。
Without it, one drifts, falters, collapses.
若無目標，人便會漂泊、猶疑、崩潰。
The philosopher must create meaning—
哲學家必須創造意義——
not find it, but will it.
不是發現意義，而是意志出意義。
Beware of those who speak much of justice.
當心那些經常談論正義的人。
They often desire revenge.
他們往往只是在渴望報復。
They cloak their hatred in noble words.
他們用高尚的語言掩飾仇恨。
The higher man does not cry out—
卓越之人不會呼號——
he acts.
他行動。
The future belongs to the strong,
未來屬於強者，
to those who can make their own values,
屬於那些能創造自身價值的人，
who do not need gods,
他們不需要諸神，
who say: “Thus I will!”
他們說：「我就是如此意欲！」
They are the meaning of the earth.
他們便是大地的意義。
And if the earth is to have a future,
若大地要有未來，
it will not be through pity or equality,
這未來不會來自憐憫或平等，
but through strength, selection, greatness.
而會來自力量、選擇與偉大。
Through those who dare to be what they are.
來自那些敢於成為真正自我的人。
Therefore, let us go apart.
所以，讓我們離群而行。
Let us climb where few have climbed,
讓我們攀登那些罕有人至之巔，
think what few have dared to think,
思索那些罕人敢想之念，
value what others fear.
珍視他人所畏之物。
For we are the prelude to a new dawn.
因為我們是新黎明的前奏。
What the herd despises most in us,
群眾最鄙視我們的，
is not our harshness,
並不是我們的嚴厲，
but our independence.
而是我們的獨立。
They fear the man who does not need them,
他們害怕那種不需要他們的人，
who walks alone,
那個獨自行走的人，
who obeys only his own law.
那個只服從自己法則的人。
But let us not despise the herd.
但我們也不可鄙視群眾。
They are necessary.
他們是必要的。
They preserve life,
他們維繫生命，
carry on tradition,
延續傳統，
bear the burden of continuity.
承載著延續的重擔。
They are the soil—
他們是土壤——
and we, perhaps, are the seed.
而我們，也許是種子。
Yet even the highest grows from below.
但即便是最高之物，也從低處萌芽。
The roots of the mountain tree reach into the earth.
高山巨樹的根，深入泥土之中。
The philosopher too must know the depths—
哲學家也必須了解深淵——
not to dwell there,
不是為了棲居其中，
but to rise beyond them.
而是為了凌越之上。
Do not seek followers.
別尋求追隨者。
Seek those who seek as you do.
要尋找那些如你一般追尋的人。
The herd will always misunderstand you.
群眾總會誤解你。
You are not their shepherd,
你不是他們的牧人，
you are the lightning that splits their sky.
你是劈開他們蒼穹的閃電。
Live dangerously.
活得冒險些。
Build your cities on the slopes of Vesuvius.
在維蘇威火山的山坡上建城吧。
Send your ships out to uncharted seas.
將你的船駛向未知之海。
Love your fate—
熱愛你的命運——
for it is the path to your greatness.
因為那正是通往你偉大的道路。
What is most human?
什麼是最具人性之物？
To face what is terrible and laugh.
是面對可怕之事，卻能大笑。
To see the abyss and say:
是凝視深淵，並說出：
“I will go further.”
「我要更深入。」
That is greatness.
這就是偉大。
Do not wish to be loved.
別渴望被愛。
Wish to be worth loving.
渴望成為值得被愛的人。
Do not wish to be understood.
別渴望被理解。
Wish to speak what is true.
渴望說出真理。
Whether or not others hear it.
不論他人是否聽見。
Your greatest danger is not your enemies,
你最大的危險並非敵人，
but your comfort.
而是你的安逸。
Not the battle, but the chair.
不是戰場，而是椅子。
It dulls the edge of your spirit,
它磨鈍你的精神之刃，
softens the will to rise.
讓你的意志變得柔弱。
The mind is a sword—
心靈是一把劍——
use it, sharpen it, or it will rust.
要使用它、磨利它，否則它將生鏽。
Think against yourself,
要對自己進行思考，
question your most cherished truths.
質疑你最珍視的真理。
That is philosophy.
那就是哲學。
The philosopher is not a system-builder,
哲學家不是系統的建築者，
but a volcano.
而是一座火山。
He erupts,
他爆發，
scorches the old earth,
焚燒舊土，
makes way for new ground.
為新土地開道。
Beware of the word “ought.”
當心「應該」這個詞。
It is the favorite word of those who would chain you.
那是那些想束縛你之人最愛用的詞語。
It appeals to guilt, to duty, to fear.
它訴諸罪疚、責任與恐懼。
But the higher man says: “I will.”
但卓越之人說：「我意欲如此。」
He does not ask for permission from morality.
他不向道德請求許可。
Man is something that shall be overcome.
人，是一個應被超越的東西。
We are bridges, not ends.
我們是橋樑，不是終點。
The goal is beyond us—
目標不在我們之中——
a greater type, a stronger spirit, a deeper soul.
而是更卓越的類型、更堅強的精神、更深沉的靈魂。
We are the prelude to that future.
我們只是那個未來的序曲。
Do not seek peace, but intensity.
別尋求安寧，而要追求強烈。
Not rest, but motion.
不是休息，而是不斷的運動。
Not safety, but meaning.
不是安全，而是意義。
Let your life be a flame—
讓你的生命成為火焰——
burning, brilliant, brief if necessary.
燃燒、璀璨，哪怕短暫也無妨。
Love danger.
愛危險。
Not for its own sake,
不是為了危險本身，
but for the growth it demands of you.
而是因為它對你提出的成長要求。
Be willing to lose everything,
願意失去一切，
if only to gain your soul.
只為換得你的靈魂。
And when you fall—rise.
當你跌倒時——就站起來。
Let every failure deepen your will.
讓每一次失敗都使你的意志更堅定。
Let every wound carve a new law into your being.
讓每一道創傷都在你存在上刻下一條新法則。
For this is the path of becoming:
因為這就是「成為」之道：
to affirm even your fall.
甚至肯定你的墮落。
What is the seal of liberation?
什麼是真正解放的印記？
No longer being ashamed in front of oneself.
是不再對自己感到羞愧。
To laugh at one’s deepest fears,
能嘲笑自己最深的恐懼，
to dance with one’s most painful truths.
能與自己最痛苦的真理共舞。
To say, “Yes, this too is me.”
能說出：「是的，這也是我。」
That is freedom.
那才是真正的自由。
Every great philosophy is a confession.
每一部偉大的哲學，都是一種告白。
The mask of reason hides a personal truth.
理性的面具背後，藏著個人的真相。
Behind every system, a man—
在每一個體系背後，有一個人——
with wounds, hopes, needs.
帶著創傷、希望與需求。
Philosophy is the biography of courage.
哲學是勇氣的傳記。
We do not read philosophy to agree,
我們閱讀哲學，並不是為了附和，
but to grow.
而是為了成長。
To be broken, challenged, provoked.
為了被打破、被挑戰、被激起。
To unlearn comfort.
為了忘卻安逸。
That is its task.
這才是哲學的任務。
Let your life be your answer.
讓你的生命成為你的回答。
Not your words, but your acts.
不是用語言，而是用行動。
Not your theories, but your transformation.
不是用理論，而是用蛻變。
Philosophy must be lived,
哲學必須被活出來，
or it is nothing.
否則它就一無是處。
You are not here to repeat the past,
你活著，不是為了重複過去，
but to create the future.
而是為了創造未來。
Not to obey, but to will.
不是為了服從，而是為了意志。
Not to follow, but to become.
不是為了追隨，而是為了「成為」。
That is your highest task.
那才是你最高的使命。
What is noble?
何為高貴？
To give, not to take.
是給予，而非索取。
To create, not to preserve.
是創造，而非守成。
To risk oneself for the sake of one’s vision.
是為了自己的願景而冒險。
To build altars upon the summits of solitude.
是在孤獨的山巔上築壇。
To bless life, even when it wounds.
是即使生命帶來創傷，也依然祝福它。
Do not speak of truth as if it were a thing.
別把真理當作某種固定之物來談。
It is a direction, not a destination.
真理是一個方向，而不是終點。
A becoming, not a being.
是一種「成為」，而非「存在」。
He who claims to possess truth
那個聲稱擁有真理的人，
has only imprisoned it.
只是將真理囚禁了起來。
Say “Yes” to life.
對生命說「是」。
To its pain and its pleasure,
對它的痛與樂說「是」，
its chaos and its rhythm.
對它的混亂與節奏說「是」。
To say “Yes” is to be strong.
說「是」是一種強大。
To say “No” is easy—
說「不」很容易——
cowards are full of “No.”
懦夫滿口皆是「不」。
The higher man is a creator of values.
卓越之人是價值的創造者。
He does not inherit his morality—
他不是繼承道德，
he forges it in fire.
而是在火中鍛造它。
His conscience is not the echo of society,
他的良知不是社會的回聲，
but the roar of his own soul.
而是他靈魂的吼聲。
Let your life be difficult.
讓你的生命變得艱難。
Let it test you, break you, remake you.
讓它考驗你、打碎你、重塑你。
Do not seek ease—
別尋求輕鬆——
seek greatness.
要尋求偉大。
For ease is the enemy of becoming.
因為輕鬆是「成為」之敵。
The spirit that would grow must be forged in flame.
想要成長的精神，必須在火焰中鍛造。
Comfort makes it soft.
安逸使其軟弱。
Approval makes it lazy.
認可使其懶惰。
Only struggle sharpens it.
唯有奮鬥才能磨利它。
Only solitude deepens it.
唯有孤獨才能使其深沉。
A philosopher must be both hammer and bell.
哲學家必須既是鐵鎚，也是鐘。
He must strike and be struck.
他要能敲打，也要能被敲響。
He must destroy and resonate.
他既要毀滅，也要共鳴。
He is a question and an answer.
他既是問題，也是回答。
He is the dissonance before the new harmony.
他是不協調音，是新和諧到來前的前奏。
Beware of those who always speak of love.
當心那些總談愛的人。
They often mean submission.
他們常常指的是服從。
They want you soft, tame, safe.
他們希望你溫順、馴服、安全。
But life is not safe—
但生命並不安全——
and neither is truth.
真理亦然。
The path to greatness is narrow,
通往偉大的道路是狹窄的，
and few walk it.
只有少數人行走其上。
But it is wide enough for your will.
但它足以容納你的意志。
Walk it boldly,
大膽地走吧，
and others may follow the echo of your steps.
也許他人會追隨你腳步的回聲。
The true philosopher does not seek applause.
真正的哲學家不尋求掌聲。
He seeks silence—
他追求寂靜——
the silence of deep understanding,
深刻理解的寂靜，
of inner transformation,
內在轉化的寂靜，
of a soul made strong.
一個靈魂變得堅強的寂靜。
Let philosophy bite.
讓哲學咬人吧。
Let it wound, let it shake.
讓它刺痛，讓它震撼。
Let it be dangerous again.
讓它再次變得危險。
For too long it has slept in libraries,
太久以來，哲學沉睡於圖書館中，
tamed by tenure and politeness.
被終身教職與禮貌馴化。
Philosophy must return to the streets,
哲學必須重返街頭，
to the mountains,
重返高山，
to the soul in crisis.
重返危機中的靈魂。
It must again ask:
它必須再次提問：
Who are you?
你是誰？
What do you will?
你意欲何為？
What do you dare?
你敢做什麼？
All greatness begins with a question.
一切偉大始於一個問題。
Not “What is true?”
不是「什麼是真？」
But “What is worth becoming true?”
而是「什麼值得成為真理？」
Truth is forged,
真理是被鍛造出來的，
not found.
不是被發現的。
You must become your own forge.
你必須成為自己的熔爐。
You are fire,
你是火焰，
you are hammer,
你是鐵鎚，
you are metal.
你是金屬本身。
Make something worthy of your pain.
讓你的痛苦，鍛造出值得的東西。
Do not waste your suffering.
別浪費你的痛苦。
Let it teach you.
讓它教導你。
Let it cleanse you.
讓它潔淨你。
Let it burn away all that is false.
讓它焚燒一切虛假。
That is the beginning of wisdom.
那是智慧的起點。
There is no truth without courage.
沒有勇氣，就沒有真理。
Every truth costs something.
每一個真理都需要代價。
It may cost comfort,
它可能奪走你的安逸，
it may cost friends,
奪走你的朋友，
it may cost the life you thought you wanted.
甚至奪走你以為自己想要的人生。
But it will give you yourself.
但它會賜予你真正的自己。
Ask not whether life has meaning.
別問生命是否有意義。
Ask whether you are strong enough to give it one.
要問你是否足夠強大，能賦予它意義。
Meaning is not found—it is created.
意義不是被尋獲的——它是被創造的。
By action.
靠行動。
By risk.
靠冒險。
By becoming.
靠「成為」。
The greatest freedom is not freedom from others,
最偉大的自由，不是擺脫他人，
but freedom from self-deception.
而是擺脫自欺。
To see clearly,
清楚地看見，
to choose honestly,
誠實地選擇，
to live without masks.
不戴面具地生活。
That is rare.
這很稀有。
The future does not belong to those who predict it,
未來不屬於那些預測它的人，
but to those who dare it.
而屬於那些敢於迎接它的人。
Not the cautious,
不是那些謹慎小心者，
but the dangerous.
而是那些危險之人。
The ones who burn with becoming.
那些因「成為」而燃燒的人。
So burn.
所以，燃燒吧。
Not out,
不是熄滅，
but through.
而是燃盡通透。
Through every fear,
穿越每一個恐懼，
every lie,
每一個謊言，
every limit.
每一道界限。
Then you will know who you are.
那時你才會知道，你是誰。
Who you are is not fixed.
你是誰，並非固定不變。
You are process, motion, fire.
你是過程，是流動，是火焰。
You are not a thing,
你不是一個東西，
but a becoming.
而是一場「成為」。
A great soul is not born—
偉大的靈魂不是天生的——
it is forged.
它是鍛造出來的。
Every virtue has a shadow.
每一種美德都有其陰影。
Courage borders on recklessness.
勇氣緊鄰著魯莽。
Wisdom flirts with arrogance.
智慧常與傲慢共舞。
Compassion risks weakness.
憐憫可能導致軟弱。
To be great is to walk the edge—
偉大之人行走於邊緣——
not to retreat from it.
而不是退縮。
Let your philosophy be dangerous to you.
讓你的哲學對你自己而言也是危險的。
If it does not scare you,
若它無法令你畏懼，
you have not thought deeply enough.
那你還未思索得足夠深刻。
If it does not demand your transformation,
若它不要求你蛻變，
it is not worthy of your soul.
那就不配你的靈魂。
Do not ask for a path.
不要請求有人為你指明道路。
Make one.
去開創一條。
Walk where there is no trail,
在無人之境行走，
where only your will can guide you.
讓你唯一的嚮導是你的意志。
Others will follow the footprints you leave in stone.
他人將追隨你在石上留下的足跡。
And when they ask what you believed,
當他們問你曾信仰何物，
let your life be your answer.
讓你的生命成為你的回答。
Not your words,
不是你的言語，
but your stance.
而是你的姿態。
Not your creeds,
不是你的信條，
but your becoming.
而是你的「成為」。
第一章：哲學家的偏見到此結束。
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