Throughout much of history, humans have perceived themselves as superior to all other creatures. Myths of our divine origin and our place at the crown of creation are found in religions reaching back thousands of years. Even in our “scientifically-enlightened” times this conviction of our species’ supremacy has not been shaken. For now we are masters of the earth, the pinnacle of evolution – the only rational and moral species in a world of unconscious creatures “red in tooth and claw”. 纵观历史，人类一直认为自己比其他生物优越。 关于我们的神性起源和我们在创造之冠上的地位的神话可以追溯到几千年前的宗教中 即使在我们科学开明的时代，我们对人类物种至上的信念也没有动摇。 因为现在我们是地球的主人，是进化的顶峰，是这个无意识的、满是“血牙利爪”生物世界中唯一理性和道德的物种。 \\\\\\\\\\\\\\\\\\ But not all have agreed with this sentiment. Some in fact have viewed mankind in a very different light. The philosopher Friedrich Nietzsche, for example, believed that if you looked deeply into the human psyche you would discover that beneath our vanity and the masks we display, we are the only animal severed from our instincts and hence, the sickest species ever to have walked this earth.“We have learnt better. We have become more modest in every respect. We no longer trace the origin of the human being in “spirit”, in the “divinity”, we have placed it back among the animals…And even in asserting that we assert too much: the human being is, relatively speaking, the most bungled of all the animals, the sickliest, the one most dangerously strayed from its instincts. But for all that, he is of course the most interesting.” 但并非所有人都同意这种观点。 事实上，有些人用一种完全不同的眼光来看待人类。 例如，哲学家弗里德里希·尼采认为，如果你深入观察人类的心灵，你会发现，在我们的虚荣心和面具之下，隐藏着我们的真面目 我们是唯一与我们的本能分离的动物，因此也是地球上有史以来最病态的物种！ 我们革新了观念。我们在各方面都变得更加谦逊。我们不再从“精神”、“神性”寻求人类的根源，而是将人回置到动物中去。 这话还是说得太过了：相对而言，人是动物之中最失败、最为病态、最危险地偏离了本能的一种——当然，也因为所有这些而成为最有趣的一种！ \\\\\\\\\\\\\\\\\\\\\\\ How did we, the most cunning of all creatures, become the suffering animal par excellence? To answer this question, Nietzsche’s mind was drawn back many thousands of years to a time when our species’ civilized disposition had yet to develop. In these prehistorical ages humans were primarily driven by their instincts. They were, according to Nietzsche, “half animals that were well-adapted to wilderness, war, prowling, adventure.” A dramatic transformation in the psyche of these “half animals” occurred when they moved from the wilderness into civilization. Within these “confines of society and peace” humans found themselves, for the first time, subject to laws and customs backed by the threat of punishment, and hence, no longer ruled by instincts alone. These social standards conditioned us into a more civilized existence, but they also weakened us and intensified our suffering. For in being suppressed and forced underground, our animal instincts did not disappear, rather they “turned themselves backwards, against man himself.” 我们，所有生物中最狡猾的人，如何成为最痛苦的动物的呢？ 为了回答这个问题，尼采的思想被拉回到几千年前，那时我们人类的文明性情尚未发展。 在这些史前时代，人类主要受本能驱使。 根据尼采的观点，他们是半适应荒野、战争、徘徊和冒险的动物。 当这些半人半兽从荒野进入文明社会时，它们的心理发生了戏剧性的转变。 在维系社会持存与和平的范围内，人类第一次发现自己受制于以惩罚威胁为后盾的法律和习俗，因此不再只受本能的支配。 这些社会标准使我们习惯于更文明的生活，但它们也削弱了我们，加重了我们的痛苦。 因为在被压抑和被迫转入潜意识的过程中，我们的动物本能并没有消失，相反，它们反过来反抗人类自己。 \\\\\\\\\\\\\\\\\\\\\\\\ They produced a sickness in the psyche Nietzsche called the “bad conscience” – a “will to self-torment” – thus marking the beginning of that dreadful human tendency to inflict pain upon oneself. As Nietzsche explained: “The man who…was forced into an oppressive narrowness and regularity of custom, impatiently tore himself apart, persecuted himself, gnawed away at himself, grew upset, and did himself damage…With him was introduced the greatest and weirdest illness, from which human beings today have not recovered, the suffering of man from his own nature, from himself, a consequence of the forcible separation from his animal past…a declaration of war against the old instincts, on which, up to that point, his power, joy, and ability to inspire fear had been based.” 它们在尼采的心灵中产生了一种病态，尼采称为“坏意识”、“一种自我折磨的意志”，从而标志着可怕的人类倾向于给自己造成痛苦的开始。 由于缺少外在的敌人和反抗，而且自己也被束缚在习俗那一片压抑的狭窄空间和规矩律条中，人开始不耐烦地摧残自己、迫害自己、啃噬自己、吓唬自己、虐待自己 然而，“良知谴责”也带来了最严重、最可怕的疾病，人类至今仍未痊愈，这就是人因为他人而痛苦，人因为自己而痛苦：这是粗暴地与野兽的过去决裂的结果是突然跃入新的环境和生存条件的结果，也是向古老的本能宣战的结果，即向一直以来构成了人的力量、乐趣和威严之基础的那些本能宣战的结果 \\\\\\\\\\\\\\\\\\\\\\\\\ Within the closed walls of civilization a “bad conscience” is not all that ails us, rather as Nietzsche explained, “with the aid of the morality of mores and the social straitjacket, man was actually made calculable.” Fear of the law and punishment were the tools of domestication which weakened our connection to our instincts and made our behavior more predictable, safe, and herd-like: “…the meaning of all culture”, wrote Nietzsche, “is the reduction of the beast of prey “man” to a tame and civilized animal, a domestic animal.” While this process of domestication was necessary for the creation of civilization, it came at the cost of transforming the human being from a strong, innocent, and free animal into a guilt-ridden, manipulable, and tame creature, dependent on a shepherd to lead him. 在封闭的文明之墙内，“坏的意识”并不是困扰我们的全部，正如尼采所解释的那样，在道德规范和社会约束的帮助下，人实际上是可以计算的。 对法律和惩罚的恐惧是驯化的工具，削弱了我们与本能的联系，使我们的行为更可预测、更安全、更像羊群 “......所有文化的意义，”尼采写道，就是将作为野兽的人还原为一种温和的文明动物，一种家畜。” 虽然驯化的过程对文明的创造是必要的，但它是以把人类从一个强壮、天真、自由的动物变成一个充满罪恶感、易操纵、温顺的动物为代价的，人类需要一个牧羊人来引导它。 \\\\\\\\\\\\\\\\\\\\\\\\\ “To call the taming of an animal its “improvement” is in our ears almost a joke. Whoever knows what goes on in menageries is doubtful whether the beasts in them are “improved”. They are weakened, they are made less harmful, they become sickly beasts through the depressive emotion of fear, through pain, through injuries, through hunger. – It is no different with the tamed human being…” 把对一头动物的驯化称作对它的”改善'，就我们昕来简直是开玩笑。知道动物园里发生什么事的人，会怀疑野兽真会得到'改善'。它会被弄得虚弱，不再那么有害，由于恐惧的沮丧情绪，疼痛，伤口，饥饿，变成病怏怏的野兽。这与驯化人类别无二致....... \\\\\\\\\\\\\\\\\\\\\\\\\\\ As a result of this millennia long process of the taming and weakening of our instincts we have become too reliant on our consciousness, according to Nietzsche, our “weakest and most fallible organ” (Nietzsche). We have developed into a ruminating animal who dissects every detail to a degree that can foster perpetual doubt and cynicism of life. But even worse this trend has divorced us from our “‘old leaders’, the ruling unconscious drives” (Nietzsche) which guided our ancestors safely for hundreds of thousands of years amidst the terrors and dangers of nature. “…he has lost and destroyed his instinct, and can no longer trust the ‘divine animal’ and let go the reins when his understanding falters and his way leads through deserts.” 尼采认为，经过数千年的驯化和削弱本能的过程，我们变得过于依赖意识，意识是我们最脆弱、最容易犯错的器官 我们已经发展成一种沉思的动物，它会把每一个细节都剖析到一定程度，从而培养出对生活的永久怀疑和玩世不恭。 但更糟糕的是，这一趋势已经使我们与我们的“旧领袖”——支配我们的潜意识驱力——分离开来。 这就造成:他毁掉和失去了自己的本能,当他的理智动摇,他的道路穿过荒野时,他再也不能信赖那“神兽”而信马由缰了 \\\\\\\\\\\\\\\\\\\\\\\\ Nietzsche urged his readers to diminish their reliance on consciousness and to reconnect with their old and friendly unconscious guides. For when the great pains of life make an appearance, often it is these ancient instincts alone which can provide the strength and wisdom needed to persist.“There comes for every man an hour in which he asks himself in wonderment: “how is one able to live? And yet one does live!” – An hour in which he begins to understand that he possesses an inventiveness of the same kind as he admires in plants, which climb and wind and finally gain some light and a patch of soil and thus create for themselves their share of joy on inhospitable ground.” 尼采敦促他的读者减少对意识的依赖，并与他们古老而友好的无意识向导重新建立联系。 因为当生活中的巨大痛苦出现时，往往只有这些古老的本能才能提供坚持下去所需要的力量和智慧 “人总会面临这样一个时刻，他在惊奇中问自己：”人何以能活下去？然而一个人确实活着！“ - 这个时候他开始明白他拥有与他在植物中所钦佩的同样的创造力， 它们攀缘而上，乘风破浪，最终获得了一些阳光和一片土壤，从而在荒凉的土地上为自己创造了一份快乐。 \\\\\\\\\\\\\\\\\\\\\\\ Yet Nietzsche realized that a danger accompanies those of us who attempt to revive these “old leaders”. For in the process, we may unintentionally unleash our vicious and primitive passions. In other words, in repairing our severance from our instincts, we must be ready to confront the “beast within” “You aspire to free heights, your soul thirsts for the stars. But your wicked instincts, too, thirst for freedom. Your wild dogs want freedom; they bark with joy in their cellar when your spirit plans to open all prisons.”To help us manage our primal nature Nietzsche looked to the Ancient Greeks – the “models of all future cultured nations” (Nietzsche). 然而，尼采意识到，那些试图复兴这些“旧领袖的人”，将面临危险。 因为在这个过程中，我们可能无意中释放出我们的邪恶和原始的激情。 换句话说，在修复与本能的隔阂时，我们必须准备好面对内心的野兽 你想升往自由的高处，你的灵魂渴求着星辰。 然则你恶劣的本能也渴求着自由。 你的野犬们想要获得自由；当你的精神力求解放一切牢狱时，它们在地窖里快乐地吠叫。 为了帮助我们管理我们的原始本性，尼采向古希腊学习--所有未来文明国家的榜样 \\\\\\\\\\\\\\\\\\\\\\\\\\ Rather than denying their instincts, the Greeks accepted them, and “devoted festivals to all the passions and evil inclinations” (Nietzsche). The function of these festivals was to serve as culturally sanctioned mechanisms to help the Greeks transform their primal passions into productive cultural forces and vehicles of creation and life-affirmation. But in the modern world we lack any societal devices of this type. And therefore, Nietzsche urged his readers to create their own festivals in celebration of the primordial passions so as to promote their modification into more fertile and spiritual forms. 希腊人不但没有否认他们的本能，反而接受了他们，并把节日献给所有的激情和邪恶倾向 这些节日的作用是作为一种文化认可的机制，帮助希腊人把他们最初的激情转化为生产力和创造和生活肯定的工具。 但在现代世界，我们缺乏任何类似的社会手段 因此，尼采敦促他的读者创造他们自己的节日来庆祝原始的激情，从而促进他们修改成更丰富和精神的形式。 \\\\\\\\\\\\\\\\\\\\\\\\\\\ “Once you had fierce dogs in your cellar: but they changed at last into birds and sweet singers.” Or as he elaborated in an unpublished note: “In order to be able to create, we must give ourselves greater freedom than has been given us before; at the same time, liberation from morality and relief through festivals (premonitions of the future! celebrate the future; not the past! compose the myth of the future! live in hope!) Blissful moments! And then cover up the curtain again and turn our thoughts to fixed, close goals.” 从前你的地窖里有凶猛的狗，但它们最终变成了小鸟和甜美的歌手。或者正如他在一份未发表的笔记中所阐述的那样： 为了能够创造，我们必须给予自己比以前更大的自由同时，通过节日(未来的预兆! 庆祝未来;拒斥过去!谱写未来的神话!生活在希望!)幸福的时刻!然后再盖上窗帘，把我们的思想转向固定的、可接近的目标。 \\\\\\\\\\\\\\\\\\\\\\\\\\ Nietzsche was so adamant on reconnecting to our animal instincts because he realized that we can never rid our self of these fundamental elements of our being. We either recognize them and harness them for use in a constructive and creative manner. Or we deny them and force them underground. But this latter tactic divorces us from our “old leaders”, turns our instincts against ourselves and breeds a “bad conscience”, and perpetuates our herd-like behavior and dependence on shepherd to show us the way. 尼采是如此坚定地要重新连接我们的动物本能，因为他意识到我们永远无法摆脱我们自身存在的这些基本元素。 我们要么认识到它们，并以建设性和创造性的方式利用它们。或者我们拒绝他们，迫使他们转入潜意识。 但是，后一种策略使我们与过去的领导者分道扬镳，使我们的本能与我们自己作对，滋生了一种坏的意识，并使我们的群居行为和依赖牧羊人为我们指明道路的行为永久化。
In his book Human, all too Human, Nietzsche used the Ancient Greek myth of Circe as the symbol for this return to the animal foundations. For just as the potions of the goddess Circe had the power of transforming the human into an animal, so too Nietzsche thought honesty regarding our nature and origin can help us restore our connection to our instincts, put an end to our domesticity, and provide us with the wisdom and will-power to create new cultural values that serve as the foundation for the rise of “unprejudiced, independent, and self-reliant men, the real pillars of a strong civilization.” (Nietzsche, The Dawn of Day) Or as he wrote:“Truth as Circe. Error has turned animals into men; might truth be capable of turning man into an animal again?” 尼采在他的《人性的、太人性的》一书中，用古希腊神话喀耳刻作为回归动物基础的象征。 因为就像女神喀耳刻的魔药有把人变成动物的力量一样 所以尼采也认为承认关于我们的本性和起源可以帮助我们恢复我们与本能的联系，结束我们作为被驯养者的生活 并为我们提供智慧和意志力来创造新的文化价值观，为公正、独立的崛起奠定基础、自力更生的人，一个强大文明的真正支柱。或如他所写的： 正如女神喀耳刻的故事一样。错误将动物变成了人类；也许真理之光可以让人类再次变回动物？ |
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