When we are thrust out into the world just as we are, we first have to identify with that particular throw of the dice, with that accident organized by the divine computer:to get over our surprise that precisely this (what we see facing us in the mirror) is our self.
(在這個世界中的存在,猶如上帝擲出的一粒骰子,充滿了偶然。不僅如此,存在本身還是個奇跡,它于個體而言是個令人眩暈的事實。)
Without the faith that our face expresses our self, without that basic illusion, that archillusion, we cannot live, or at least we cannot take life seriously.
?。ㄈ伺c人的面目各不相同,所以在某種意義上face是個標(biāo)簽,將個體存在的唯一性予以認(rèn)定。唯一性,即有別于他人,是個體存在的必要理由。然而,人是終有一死的動物,在人的范疇中全部的追求超脫(transcendence)的努力終歸幻滅,獨特性于人而言不過是幻影而已。但是,人又怎么能夠不把唯一性當(dāng)作自我支撐的最后一根稻草呢?人如何甘愿接受自我泯于眾人的事實呢?如果那樣,人會喪失維持存在的全部勇氣,至少不再能夠鄭重其事地對待自我的存在。)
And it isn't enough for us to identify with our selves, it is necessary to do so passionately, to the point of life and death. Because only in this way can we regard ourselves not merely as a variant of a human prototype but as a being with its own irreplaceable essence.
?。ㄈ魝€體將存在的理由寄放在那個幻影之中,那么沒有理由不以全部的激情來捍衛(wèi)之,因為那事關(guān)生死。沒有人情愿淹沒在大眾的海洋里,即便他事實上就是在那片浩瀚之中掙扎。誰都更情愿幻想自已是在波濤之間飛翔的海鳥,獨享超脫大眾的自由。自我或者世界,或者自我和世界,大概是個體的終極之夢。)