今天我们又要回到柏拉图的《费德鲁斯篇》 ... our attention back to Plato's Phaedrus today.
我们已经讨论过 We've looked at the way
柏拉图探讨情爱的思路 Plato is framing the issues of erotic love,
先展示费德鲁斯藏在袋里的 first in the speech of Lysias the orator
演说家吕西亚斯的演讲 that Phaedrus has in its pocket,
接着展示 and secondly in
苏格拉底对此的理性化的重新创作 Socrates's reformulation and rationalization of that speech.
两篇演讲赞扬的都是不爱对方的人 Both of those speeches praise the non-lover,
认为不爱对方的人优于爱对方的人 say that the non-lover's superior to the lover
因为不爱对方的人脑子还是正常的 exactly because the non-lover is still in his right mind.
你要建立情爱关系的人 You should strive to create relationships with people
应该是脑子正常的人 who are in their right mind,
不是疯狂的人 not people who're crazy,
即便是为你疯狂也不行 even if they are crazy about you.
苏格拉底在对演讲进行理性化处理的时候 Socrates, when he gave his rationalized version,
也就是对吕西亚斯的演讲加工润色的时候 his improvement, his refinement of Lysias's speech,
是把头蒙起来的 covered his head.
他不承认他的演讲代表了他的观点 He refused to say that this speech represented his own opinion.
在他唐突地结束演讲之后 After he finishes that speech very abruptly,
他讲了一个伟大的希腊诗人的故事 he tells the story about how a great Greek poet,
这是个真实存在的人 叫做斯忒萨科罗斯 who's an actual man named Stesichorus,
他写过一首关于海伦的诗 once created a poem about Helen,
说是这个大美人的拐骗或引诱 the great beauty whose abduction or seduction
导致了特洛伊战争的爆发 precipitated the Trojan War.
讲完故事后 斯忒萨科罗斯说感觉瞎了 Stesichorus felt blind, after telling Helen's story
竟让海伦成了恶人 and making Helen out to be the bad guy.
他诽谤中伤了情爱的本质 He had slandered, libeled the nature of erotic love
因为他对美人海伦做了错误的阐释 by misrepresenting Helen, this great beauty.
苏格拉底把自己的处境比作斯忒萨科罗斯 Socrates compares his own position to that of Stesichorus
说他的第一个演讲 and suggests that his first speech,
即蒙着头的理性化的演讲 the head-covered speech, the rationalizing speech,
是个错误的演讲 was itself a false speech,
误解了情爱的本质 about the nature of erotic love,
现在苏格拉底要撤回他说的话 and now Socrates wants to recant,
要重新歌唱关于爱的故事 that is, to re-sing a story about love.
斯忒萨科罗斯也讲过另一个海伦的故事 Stesichorus told another story about Helen,
那个故事中她并没有去特洛伊 a story about how she really hadn't been there
导致战争的爆发 to cause the Trojan War.
苏格拉底也要讲另一个故事 What Socrates will do is instead to tell a story
他要表明生命中最好的东西 that claims that the best things in human life,
最具神性的东西 the most divine things,
最圣洁的东西 the most sacred things
并非出现在理性和控制中 do not come to us through rationalization and control,
甚至不是出现在自我控制中 not even through self-control;
相反 那些最好的东西 instead, those greatest things
这其中也包括对情爱的祝福 and among those greatest things, the blessings of erotic love,
这些最好的东西出现的前提 instead, those greatest things come to us
是我们能够敞开怀抱 only when we open ourselves up
失去一些东西也得到一些东西 to a kind of abandonment, to a kind of possession
并充满热情 or an enthusiasm.
热情这个词在希腊语中的意思是 The word enthusiasm literally comes from the Greek word
神在心中 for having a God within.
苏格拉底先是接受费德鲁斯的要求 So Socrates at first accepts Phaedrus's offer
把情爱生活说成 to present the management of erotic life
令人乐意接受的高尚的东西 as something acceptable or noble.
当他露出脑袋说话的时候 But when he uncovers his head and speaks,
就算不是他自己的声音 if not exactly in his own voice,
至少也是一种诗意的声音 at least in the voice of poetic possession,
他露出脑袋的时候 when he does that,
他所赞美的生活 Socrates now praises a life
是接受疯狂的生活 that gives itself over to being crazy,
对所爱之人充满疯狂的生活 to being mad, to being crazy about your beloved.
这是个非常复杂的演讲 Now, this is a very complex speech,
尽管篇幅上来讲不是很长 although it's not very long in terms of pages,
我们无法面面俱到 and we can't possibly hit everything.
但我会指出一些重点 But I will try to hit some of the highlights.
我希望大家重新读一下这篇演讲 What I invite you to do is to go back through this speech
以最为细致的方式 with a fine-tooth comb,
或至少有一支削尖了的铅笔 or at least with a closely sharpen pencil.
不要去划重要的话 Don't underline important sentences,
而是圈出有意义的词 circle meaningful words,
这篇演讲组织思想的方式 the way that this speech organizes thoughtfulness
不仅是通过 或者说 基本上不是通过 is not only and perhaps primarily through
一系列重要的核心句子 a set of important theses, or claims.
而是采用了一些核心语汇 What it does is to use a central vocabulary, keywords,
并重复这些词 and to keep returning to them,
随着文本中细节的渐次展开 so that your thoughtfulness grows in proportion to
你的思想也逐渐堆积起来 the detail of your engagement with the text.
边读边划重点句当然也没有错 It's not a bad thing to read by underlining important sentences,
但对于一些作者而言 but for certain kind of writers,
对于一些思想而言 and for certain kind of thoughtfulness,
最好还是边读边圈重点词 it's better to read by circling words
而不是划重点句子 than by underlining sentences.
我想柏拉图就是这样的一个作者 And I think that Plato is an example of this kind of writer.
下面我们来看一下具体的段落 So let me turn my attention to a few passages
即他著名的车夫演讲 in Socrates's great charioteer speech.
我们看到这样一幅画面 So we have this wonderful image
灵魂被刻画成一个车夫 of the soul as something like a charioteer
他驾着两匹马 who commands a team of two horses,
一匹白马 这是匹高尚的马 a white horse—a noble horse,
一匹黑马 这是匹放纵无度的马 and a black horse—a rather sensuous and unruly horse.
要注意的一点是 Now it's important that
这个灵魂的意象是完整的画面 this image of the soul is one total image.
我们不能认为 It's not as if
我们的灵魂就是那个驾车的车夫 our soul is really the charioteer driving the team.
相反 我们的灵魂是画面的全部 Our soul is everything that's in this image.
所以黑马也是我们的一部分 So that the black horse is as much who we are
和白马一样 as the white horse,
和车夫一样 or as the charioteer,
在故事的进展过程中 and indeed in a way that the story proceeds,
如果我们没有黑马 if we had no black horse,
没有那种肉欲的放纵 if we didn't have the restlessness of sensuality,
我们可能会疑问 我们能否战胜自己的羞怯 one wonders if we would ever overcome our bashfulness
能否获得情爱的对象 and approach the objects of our erotic interest.
因此尽管黑马是匹坏马 So while in some sense the black horse is a bad horse,
是一匹放纵的马 is an unruly horse,
但若要抓住这则神话故事的要义 the point of the myth cannot be captured
就不能认为比较好的结果是 by thinking that we would all be better off
那匹放纵的马不是我们灵魂的一部分 if only we didn't have an unruly horse embedded in our soul,
不是我们情爱生活的一部分 part of our erotic life.
我们生活最好的状态 What would make our life best
是强有力地将人类心理的三个方面 is some sort of powerful integration of
都融合到一起 all three aspects of the human psyche.
这个神话没有告诉我们 But the myth doesn't show you
有什么捷径可以 that there's some easy way
实现那种融合 to create that integration, to achieve it,
因为灵魂的每一部分 because each aspect of the soul
都有自己的职责 seems to do some of its own particular work,
在人坠入爱河的过程中 some of its own irreplaceable work
都有着不可替代的职责 in the life of falling in love and being in love.
这就是车夫的意象 So we've god this image of the charioteer,
车夫驾着两匹马的意象 driving the team of the two horses.
这意象告诉我们 生活的全部在此 The picture is that all of our life here
就是一种回忆 一种重新获得 is in fact a kind of recollection, or retrieval,
我们能回忆起另一种生活 of a memory of a life
能够直接地看清楚 where we saw through immediately
什么是神圣圣洁的 to what's divine or to sacred.
在这个世界里 Here in this world,
我们通过一块黑暗的玻璃 we see it through a glass darkly
看到一片神秘难解的景象 in an enigmatic or riddling vision
仿佛一个神谕一般 as if an oracle.
所以坠入爱河的体验 So that the experience of falling in love
首先也最重要的是体验到迷惑 is first and foremost an experience of confusion,
体验到不知所措 不知道说什么做什么 of being at a loss, of not knowing what we should do or say,
与此同时 but at the same time,
也体验到特别的欣喜与激动 an experience of extraordinary exhilaration and excitement.
车夫演讲 The charioteer speech
就是对这种情爱迷惑的阐释 is an interpretation of that erotic confusion.
这种阐释认为 The interpretation is that
当我们爱上某人 when we fall in love with somebody here,
当我们有一种奇特的体验 when we have that special experience
去欣赏爱人的美 of appreciating a beloved's beauty,
尽管这种美常常不怎么样 often enough of a beauty
会不被别人注意 that may well escape the notice of other people,
甚至会成为 that may even make us
朋友嘲笑我们的把柄 an occasion of the laughter of our friends.
当我们对所爱之人的美有一种体验 When we experience the beloved's beauty
能激发起一种情爱的欣喜 in a way that excites us to a kind of erotic exhilaration,
那么真实的情况是 what's really happening is that
爱人成了我们的一个 that beloved person is for us
回忆起神圣圣洁之物的载体 an occasion of remembering something sacred and divine.
不是说爱人自身是一个神 It's not exactly that the beloved him or herself is a god,
而是说爱人自身 but the beloved him or herself
像一个用于供奉的神像 is something like a votive statue,
提供了一个载体 让我们的心和思想 an occasion for our hearts and minds
能够转向神 to turn themselves toward the gods,
转向圣洁的东西 toward something sacred.
我们坠入爱河的时候 When we fall in love with them,
我们会在爱人身上看到神圣的东西 we see in them something divine.
车夫神话中说道 In the myth of the charioteer,
这种神圣的东西 this something divine,
我们在另一种生活中是能够直接接触的 we have seen directly and immediately in another life
就是当我们置身于神的世界时 when we were in the cause of a god,
神引领我们到达世界的顶端 a god who led us to the top of the world,
我们可以看到外面真实的神圣 where we could look out and see these divine realities.
但就算在神话世界中 But even in the myth world,
就算在这神圣的神话中 even within the myth of this divine vision,
我们也不是神 for us, unlike for the gods,
我们的视野也是飞逝的 难懂的 the vision was fleeting and difficult,
我们试图让马按命令往前飞 as we try to get our horses to fly in an orderly way,
它们却会撞向人家的马 but they bang into other people's horses.
它们会原地转圈 上蹿下跳 They spin around, they move up and down.
真实的情况至多只会在我们眼前一闪而过 The best we ever get is a glimpse of these realities.
但这一闪非常强大 But so potent is that glimpse
在我们灵魂中将永远 that forever in our soul
留下一份关于最美的事物的记忆 a memory of those best thing stays with us.
因此在神话世界中有一种直接的视野 So in the myth world, there's immediate vision.
不是完美的视野 而是直接的视野 There's not perfect vision, but there's immediate vision,
不像我们所处的生活和世界 not so in our life, in our world.
在我们的世界中 In our world,
当我们看到所爱之人 when we see the beloved,
感受到一种混乱的体验 and have this confusing experience
感到对某人有好感 感到坠入爱河 of having a crush, of falling in love...
当我们经历这种体验的时候 when we have that experience,
我们不知道该怎么说出来 we are not sure how to articulate it.
我们不是简单地把所爱之人看成神圣的 We don't see the beloved simply as something divine,
而是受到某种驱使 rather we're driven to a kind
勾起一种对神圣之物的朦胧记忆 of inchoate memory of something divine,
可以说 这种神圣的可能 of, sort to speak, a divine possibility
是由所爱之人重新带回我们身边 that the beloved makes available to us again.
所爱之人是一个媒介 The beloved is the vehicle
让我们找回我们通常会失去的东西 of our recovery of something that usually we've lost.
柏拉图描述这些内容时使用的语言 The language that Plato uses to describe this sense
当我们在爱河中找回一些东西 when we fall in love that we're recovering something
属于我们却被我们丢失的东西 that's deeply our own, but that we've lost...
柏拉图所使用的语言 The language Plato uses
是描述记忆和遗忘的语言 is the language of memory and forgetting.
所以我们此时此刻的生活 So that we live our lives here, now,
是一种不断遗忘的状态 in a state of constant forgetting,
一种忽视一些东西的状态 of overlooking something,
而只有爱的体验 只有坠入爱河 and it's only the experience of love, of falling in love
才能让我们克服那种遗忘 that gets us pass that forgetfulness
而记住那些最重要的东西 and makes us remember the thing that's most important
那些关于我们的最真实的东西 and indeed the thing that's most truly who we are.
和神话的这一方面相关的 Clearly this aspect of the myth is connected
是苏格拉底说的一句怪话 to that odd sentence that Socrates uttered
那是在对话一开始 very early on in the dialogue
他对费德鲁斯说 when he said to Phaedrus
他要是不了解费德鲁斯就不了解他自己 that he won't know himself if he doesn't know Phaedrus.
他要是不能理解费德鲁斯 His inability to understand Phaedrus,
看不到那种圣洁的美 to see the sacred beauty
即费德鲁斯这个神像所代表的美 that Phaedrus represents as a kind of votive statue,
苏格拉底要是看不到费德鲁斯身上的这些 an inability to see that in Phaedrus
就会意味着他无法 would mean that Socrates cannot
找回真正属于他的东西 recover something that's truly his own,
无法知道什么是最重要的 a kind of knowledge about what's most important
人类的爱情又会带来怎样的可能 and what's possible for human love.
我们在说车夫神话的时候 So, when we think about the charioteer myth,
有一套核心语汇 there's a central vocabulary,
你也可以说是一个核心模型 a central model you might say
一种坠入爱河的体验模型 of the experience of falling in love.
本质上来讲 这种体验 It's primarily an experience
就像是记起什么东西的体验 like the experience of remembering something,
不是发现什么全新的东西 not simply of discovering something brand new,
什么对你而言完全陌生的东西 something that's utterly strange to you.
事实上 正相反 No, in fact, it's the opposite.
当我们找到一个所爱的人 When we find somebody with whom we fall in love,
我们感觉到的不是 we don't think of that as an experience
找到了全新陌生的东西 of finding something new and strange.
而是会感觉到 We think of it as an experience
找到了一直都属于我们的东西 of finding the thing that was ours all along,
这种亲密感是一直存在在那儿的 that the intimacy was always there
是我们生活中的一种潜在的巨大力量 as a potential, as a possible power in our life.
这一切听起来好像 Now this all sounds as if
坠入爱河是件再好不过的事 falling in love would be a completely good thing.
怎么会有人拒绝那种体验 Why would anybody want to reject the sort of knowledge,
那种找回一些东西的体验 the sort of recovery of knowledge
只要坠入爱河 记忆就能寻回 that memory can bring in all the excitement of falling in love.
但毫无疑问 这种找回某些东西的体验 But of course an aspect of this experience of recovery
同时也是忽视某些东西的体验 is at the same time an experience of overlooking
忽视很多生活中 a lot of what we take in everyday life
对我们最重要的东西 to be what's most important to us.
当你记起潜藏在你身上的 In remembering the human potential
神圣圣洁的东西 for something sacred and divine,
当你坠入爱河而记起这些 through falling in love with your beloved,
你会变得越来越傻 you tend to become more foolish,
只要拿世俗标准一对照就会发现 by the everyday standards of the world.
你会忘记去做一些事情 You tend to forget to do things
一些人们认为你应该做的事 that people normally think you should do.
你会忽视了自己的尊严 You tend to overlook your dignity.
你会不再让人尊敬 You stop being respectable.
你会写糟糕的诗 You write bad poetry.
你会像只小狗一样围着人团团转 You follow somebody around like a puppy dog.
你就像个奴隶 You look like a slave.
所以获得记忆本身 So that the very act of memory,
你通过所爱之人这一媒介获得记忆 for which the beloved is a so potent vehicle,
在外人看来 can look from the outside
就像是一种很傻的健忘症 like an act of forgetful foolishness.
其实我们人性中有这样的一面 It's no wonder that there's an aspect of our personality
姑且叫它自尊的一面 let's call it the dignified aspect,
拒绝受压迫 拒绝堕落 that resists giving itself over to the crush, to the fall.
因此就不奇怪 我们会说坠入爱河 It's no wonder that we call it falling in love.
我们不是简单地说进入爱河 We don't call it just going into love.
这仿佛是降临到我们头上的事 It's something that seems to happen to us
一来就让我们变得被动 that strikes us as if we've been made passive
而为了使它在我们身上自由流淌 and in that sense, lost something of ourselves
我们就要丧失一些自我的东西 in order to let it flow in upon us.
因此这篇演讲试图让我们意识到 So this speech tries to catch us something
我们对待爱情体验的一种矛盾心理 of our ambivalence toward the experience of love,
一方面有属于我们的真实的东西 the way that there's something that's truly us,
在我们坠入爱河时重新找回 that's recovered when we fall in love,
另一方面也有一些 but also something
我们认为非常重要的东西 that we think of as really important to us,
我们称为尊严的东西 call it your dignity
在坠入爱河时丧失了 that you lose when you fall in love.
关于这个神话还有另外一个重要的方面 Another especially striking aspect of this myth...
这是在250e前后 this comes out around 250e or so.
苏格拉底在谈论 Socrates is talking about how
美如何在人类生活中拥有特权 beauty has a special privilege in human life.
正义 勇气 智慧 虔诚 Justice, courage, wisdom, piety
所有这些美德都带有 all of these virtues have within them
一些神圣圣洁的东西 something divine, something sacred,
当我们在世间看到它们的时候 and when we see them in our world,
尽管它们无疑总是 always no doubt,
受某些限制而不能得到完美的呈现 rather imperfectly embodied in some limited way,
但我们看到它们闪耀在世间的时候 but yet when we see them, shining in our world,
当我们体验到这些美德的时候 when we experience them,
我们对它们依旧存有敬仰 we have a kind of admiration for them.
苏格拉底指出 But, Socrates suggests,
我们对美的体验则是完全不同的 our experience of beauty is fundamentally different.
对于正义或是勇气我们可以尽情仰望 However much we might admire justice or courage,
而对于美 则更多的是一种直接的触动 with beauty we are moved much more immediately.
坠入爱河的体验 The experience of falling in love
在他人或事物上体验到美 because we experience something or someone as beautiful
是完全不同的 is fundamentally different
那是更为生动和直接的 and is much more vivid and immediate
而不像由于正义 节制或勇气 than the experience of admiring somebody
而对某人产生敬仰之情 for his or her justice, or temperance, or courage.
苏格拉底指出 And Socrates suggests
只有美拥有这种特权 that beauty alone has this special privilege,
在我们的感官世界里 that in this, our sensuous life,
只有美能够直接展现出来 beauty shows forward immediately
它拥有一种闪光的语汇 he uses the vocabulary of shiny.
公正就算震撼人心 However justice might impress us,
也不会像美一样 it does not shine forward immediately
直接在我们面前熠熠生辉 in the way that beauty does.
所以说美 So that beauty
在我们生活中拥有这样一种优越地位 has this particular privileged position in human life.
它能以更直接的方式把我们带回一种体验 It brings us more directly back to the experience
让我们感受到神圣圣洁之物 of something as sacred or divine than anything else will.
我们可能会彬彬有礼地对待 We may well treat someone we think of as
那些追求正义 勇气可嘉 生活节制的人 distinguished in justice, or in courage, or in temperance...
我们可能以最特别的方式对待他们 we may well treat that person in some special way,
但我们似乎不可能沉溺于那些人 but it's unlikely that we will ever dote on those people,
像深爱自己的爱人一样宠爱这些偶像 dote to idolatry in the way that we dote on our beloveds.
恋爱中的很多人都会发现 Indeed, many of us who are in love with somebody can
以一般的标准而言 at least in our common moment,
我们所爱的人 see that the person we're in love with
未必是我们所知的最公正 最勇敢 may not be the most just, or courageous,
或是最节制的人 or temperate person we know;
甚至在任何一方面 indeed, may not be especially exemplary
都不足效仿 in any of those virtues.
但我们对爱人珍爱的 Yet we cherish our beloved
强度和方式的直接 with an intensity and an immediacy
超过其他任何被我们珍视的人 that goes beyond the way that we cherish anybody else,
即便我们可能会承认 even if in some sense we acknowledge
其他人也许更为优秀 that those other people are better.
这就是爱情体验的另一方面 So this is another part of the experience of being in love,
坠入爱河 对某人疯狂的另一面 of falling in love, of being crazy about somebody,
或者说对人充满激情的另一面 having a passion for them
也正是柏拉图试图通过车夫神话指出的 that Plato tries to capture in the charioteer myth.
坠入爱河的人会有一种偏袒 There's a kind of partiality about falling in love
我们会给所爱之人一个特别的位置 that we pick out the person whom we love
对这个人的感情是不同于 and distinguish that person in a way that's different from
其他的敬仰或者尊重的 our admiration or respect for
不管是谁 不管出于什么原因 any other person, for any other reason.
在车夫演讲的最后 Toward the end of the charioteer speech,
苏格拉底的重心 Socrates turns his attention
从爱人对被爱之人的感受 from the experience of the lover for the beloved
转到了被爱之人对爱人的感受 to the experience of the beloved for the lover.
这是255c附近开始的段落 This is the paragraph that begins near 255c.
爱人对被爱之人的感受 So the fundamental experience of the lover
归根结底是这样的 for the beloved is something like this.
当爱人看到被爱之人的美 When the lover sees the beloved's beauty,
爱人就想起了神圣圣洁之物 the lover is reminded of something divine and sacred
这些在神话世界中 that in, sort to speak, mythical life,
我们触手可及 we had immediate access to,
但在现实生活中 but that in this, our real life,
我们只有通过媒介才能获得 we have access to only, through the mediation,
尤其是通过爱上某人 especially the mediation of loving someone.
从某种程度可以说 There's a certain sense then in which
你对所爱之人的爱不是关于人的 your love for your beloved is rather impersonal.
并不是简单的 所爱之人好美 It's not just that this beloved person is so beautiful.
而是通过所爱之人的美 It's rather that the beauty of this beloved person,
你看到了神圣的东西 you can see as something divine.
苏格拉底在演讲中明确指出 And indeed, in the speech, Socrates suggests,
爱人会试图使他爱的人 that a lover tries to make his/her beloved
越来越像那个神 more and more like that god
即爱人认为所爱之人代表的神 the lover sees represented in the beloved.
因此你希望所爱之人变得更优秀 So that you wish your beloved to become a better person,
通俗地说 你试图教育你爱的人 in this very general sense, you try to educate your beloved.
由此而言 To this extent,
苏格拉底车夫演讲中的这一点 there's an aspect of Socrates's speech in the charioteer
让我们想起了 that reminds us of some of what
包萨尼亚在《会饮篇》中的演讲 Pausanias said in his speech in the Symposium.
爱情始终伴随着一种欲望 The notion that true love goes along with the desire
即希望所爱之人成为更优秀的人 that the beloved become a better person
可以说 and in that sense,
爱情的构成中 there's something rather impersonal
有不属于人的因素 about the structure of love.
至少如果我们是被爱的人 At least, when we are the beloved,
我们不总希望变得很优秀 we don't always want to be better.
有时候我们会说 Sometimes we say things like
我希望你就爱现在的我 "I want you to love me just the way I am."
还有歌专门唱这个 There's even a song about it.
但如果我就爱你现在的模样 But if I love you just the way you are,
或者你让我只爱你现在的模样 or if you demand of me that I love you just the way you are,
这样的关系可能会是平淡无奇的 that can be proved to be very flattening of a relationship.
最好的爱情可能是这样 It might well be that the best kind of love
我对所爱之人的爱 is the love in which my love for you, for my beloved,
能在所爱之人身上产生一种愿望 creates in my beloved aspirations to,
让自己不断靠近爱人心目中的形象 sort to speak, live up to the lover's image of you.
你爱人在你身上看到的可能比你自己还要多 Your lover sees more in you than you may see in yourself.
爱人的这种感受 And so this experience of the lover
提供镜子让所爱之人完善自己的感受 being a kind of refining or perfecting mirror of the beloved
也是车夫演讲中很重要的 is also central to the myth of the charioteer.
在255c和d中 苏格拉底说 So in this passage at 255c and d, Socrates says this.
他说 当爱人装满了对所爱之人的爱的时候 He says, "When the lover is filled with love for his beloved,
他自己的渴望会溢到所爱之人身上 his own desire overflows back toward the beloved.
就像一阵风或者一声回响 Think how a breeze or an echo..."
大家应该还记得北风之神波瑞阿斯 You'll remember that a breeze, that is Boreas, the north wind
在对话一开始的神话中 was very prominent in the myth
有很重要的作用 at the beginning of this dialogue,
神话说的是 风如何得以 a myth about how the wind
占有一个年轻姑娘 might take the possession of a particular young girl.
就像一阵风或者一声回响 "Think how a breeze or an echo
碰到光滑的固体就会弹回出发点 bounces back from a smooth solid object to its source;
那美之流也会返回 that is how the stream of beauty
进入那被爱的美少年 goes back to the beautiful boy
使他飘飘然 and sets him aflutter.
它通过眼睛进入 It enters through his eyes,
因为那是灵魂的天然渠道 which are its natural route to the soul;
滋润灵魂的羽管 there it waters the passages for the wings,
使之生发新的羽毛 starts the wings growing,
用返回的爱给它的灵魂带来新鲜的活力 and fills the soul of the loved one with love in return...."
也就是说 So the picture is that
爱人充满了对所爱之人的爱 the lover is so filled with the beauty of the beloved
令所爱之人能够看到 that the beloved himself can see that.
当他看爱人的时候 When he looks at the lover
会看到爱人身上充满了爱 and sees the lover filled with love.
被爱之人会发现 The beloved finds
这里有种引人入胜的东西 something extraordinarily attractive about that.
但却不清楚那究竟是什么 But the beloved's not really sure what it is that's attractive.
苏格拉底接着写道 这么一来 So Socrates goes on. He says, at that point
少男也感受到了爱 却不知道爱的是什么 "the boy is in love, but has no idea what he loves.
他不理解 他无法解释 He does not understand, and cannot explain,
究竟发生了什么 what has happened to him.
仿佛他从别人那儿染了眼病 It is as if he had caught an eye disease from someone else,
却不知原因何在 but could not identify the cause;
他没有意识到 he does not realize..."
希腊原文中的词是忽视 And there the Greek word is he overlooks,
他没有注意到 他忘了 it escapes his notice, he forgets.
他是在爱人这面镜子中看到了自己 "... that he is seeing himself in the lover as in a mirror."
因此被爱之人最终通过爱人 So the beloved fundamentally through the lover
感受到了自己的美 is able to experience his or her own beauty.
我们看不到自己的美 We can't see our own beauty.
只有当我们被人爱的时候 It's only when somebody else loves us
我们的美才回到我们身上 that our beauty comes back to us.
这里我们会想到 One thinks here
德布斯故事中苏珊的感受 of the experience of Susan Dorsey in Dubus's story.
那种完满的感觉 The way that there's a kind of fullness,
感激的感觉 a kind of gratitude
只有在爱人对她的欣赏返回到她身上的时候 she can only experience when it's reflected back to her
她才能感受到 from the appreciation of a lover.
从这个角度看 在被爱之人身上 So in this respect, there's something about the beloved
我们会看到一种自恋的特质 that we're tempted to see as narcissistic.
柏拉图引用镜子的意象 And surely Plato's reference to the mirror here
促使我们想到这点 drives us toward this.
在那喀索斯的故事中 You'll remember in the myth of Narcissus,
那喀索斯是一个年轻的美男子 that Narcissus is a very beautiful young man.
一次意外 毫无知情的情况下 He's so beautiful that unwillingly, without knowing it
他看了一池清水 when he looks into a pool of clear water
看到了自己的影子 and sees his own reflection,
竟爱上了自己不可自拔 he falls in love and he can't carry himself away.
他不知道自己是在自恋 He doesn't know that he's being a narcissist.
他不知道那是自己的影子 He doesn't know it's his reflection.
他只知道影子好美 All he knows is that it's beautiful.
于此相关的是艾歌的神话 There's also the myth of Echo.
艾歌很不幸地爱上了那喀索斯 Echo had the misfortune of falling in love with Narcissus.
但她身上有一个魔咒 But because of a curse,
她只能说 she could not speak anything
别人对她说过的话 that had not already been spoken to her.
所以除非那喀索斯对她说 我爱你 So that unless Narcissus said to her "I love you."
否则她不可能对他说 我爱你 She could not say to him "I love you."
可见这部分 So this passage
来自于艾歌和那喀索斯的神话故事 is very deeply rooted in the myth of Echo and Narcissus.
如果你带着冷眼旁观的态度 Now, if you're in an unsympathetic mood
来读这篇车夫演讲 with the charioteer speech,
你的阅读感受会怎么样呢 where does this leave you?
我觉得你的感受是 Well it seems to me it leaves you in a position where
《费德鲁斯篇》中描述的柏拉图式的爱情 you think that Platonic love as is described in the Phaedrus,
一边是一个自恋者 is a relationship on the one hand with a Narcissist,
另一边是一个幻想者 and on the other hand with a fantasist.
被爱之人不过是喜欢自己的美 The beloved simply likes his/her own beauty
这种美通过爱人返回到他身上 as it's reflected back from the lover.
你爱你的爱人 You love your lover
完全是因为你的爱人爱你 exactly because your lover loves you.
你喜欢被追捧的感觉 You love the puffing up experience
跟爱人在一起就可以得到 you get from being with a lover.
而爱人所爱的似乎不是你 And the lover seems to love not you,
而是想象中的理想的你 but what you could be.
你可能觉得爱人没把你当人看 You might think the lover depersonalizes you,
而是在你身上投射了 projects onto you
他对于完美爱人的幻想 some fantasy of his own of a perfected beloved.
因此如果你没心情 So if you're in no mood
根据爱人心中的理想化的你 to catch your own aspirations from the way
而产生改变自己的激情 that your lover idealizes you,
那么你可能觉得 you might think that
这种关系太不够健康了 this is the model of a spectacularly unhealthy relationship.
你对此的态度很大程度上取决于 A lot depends, in one's reaction to this,
你对真实的自己是如何认识的 on what you take your true self to be.
如果爱人理想中的你不是真正的你 If the lover's idealization of you isn't the real you,
真实的你应该是那个小气平凡 a more real you then, the rather petty and mundane you
每天进进出出的你 that's around every day,
那么也许可以说 then it looks like
爱人只是在你身上投射幻想罢了 the lover's just projecting a fantasy upon you.
但如果真实的你是神圣圣洁的你 But if the real you is that divine and sacred self,
是爱人从朦胧又不安的情爱体验中 that the lover recovers from an inchoate experience
找回来的你 of erotic restlessness,
那么这个爱情的范式就会更加有力 then this model of love becomes much more powerful.
《费德鲁斯篇》中不那么起眼的一面 An aspect of the Phaedrus that we won't be focusing on
恰恰成了核心和焦点 really becomes the center, the focus
车夫演讲之后的对话都围绕此展开 of the rest of the dialogue after the charioteer speech.
我现在就告诉大家 And I wanna to mention it to you now
是因为我们接下去要读的 because the next think we're reading,
托马斯·曼的著名小说《威尼斯之死》 Thomas Mann's great novella, Death in Venice,
和这个主题也紧密相关 is also very much involved with it.
那是关于写作的地位问题 It's the problem about the status of writing.
写作或是阅读 Writing or reading,
对美的体验似乎只能是间接的 seems necessarily to be a mediated experience of beauty.
不是直接的 Not immediate,
而是通过某种媒介而产生的 but something that takes place through vehicle.
因此写作充其量 So that writing even at its best
不过是对美的一种提醒 could be no more than a reminder of beauty.
最伟大的通过文字 The greatest description
对人身体美的描述 of somebody's physical beauty in writing
只消看一眼真实之人的美 might seem to fall short of the briefest visual experience
就相形见绌了 of that person's beauty.
所有书中的全部 All of the descriptions in all of the books ever written
关于婚姻之夜的描写加起来 about the pleasures of a wedding night
都比不过 don't seem to be choice-worthy
真正体验一次蜜月 compare to one real honeymoon.
《费德鲁斯篇》以及 So the Phaedrus and
对此进行回应的托马斯·曼 Thomas Mann in part responding to the Phaedrus,
所关注的是 is concerned about
写作能否帮助我们 whether or not writing can serve the function of helping us
找回人类生命中神圣圣洁的东西 recollect something divine or sacred in human life,
还是说 写作只能是一个盾牌 or instead, can writing be a kind of shield,
是与生命本身对立的一种防御机制 a kind of defense mechanism against life itself.
在对话开头 When at the beginning of this dialogue,
苏格拉底问费德鲁斯 Socrates presses Phaedrus with the question
费德鲁斯 你披风下藏的是什么 "Phaedrus, what's that you've got under the cloak?"
因为如果吕西亚斯的原话在的话 because if Lysias himself is here,
我才不要听你这个半吊子 I'm not going to listen to an amateur like you
转述他的演讲 report his speech.
在苏格拉底说这些的时候 When Socrates says that,
他打破了一条界线 Socrates breaks down the boundary
一方面是看似作为媒介的文本 between a text it seems merely mediated,
一方面是真实存在的说话的人 and the presence of that speaking human being,
即吕西亚斯 that man Lysias.
《费德鲁斯篇》给读者提出一个难题 The Phaedrus sets the reader the challenge
这也是给作者柏拉图设下的难题 as it set its writer Plato the challenge,
有没有什么形式的阅读或写作 of whether there are modes of reading and of writing
不是防御式的 that are not defensive,
而是允许一种强大体验的存在 that allow for the powerful experience
爱人能够从这种体验中直接找回 that the lover has of a direct recollection of something
真实的我们 真正的自己 that's the true us, the real self.
在托马斯的短篇小说中 In Thomas Mann's short story,
主角自己就是一个作家 the central character is himself a writer,
故事讲的是 and the story of
对一种强烈的爱的体验怎样影响他 what the experience of a crushing love does to him
故事中不断提到柏拉图的《费德鲁斯篇》 is worked out with constant reference to Plato's Phaedrus.
这将是我们下次课的内容 That's what we'll talk about next time.