47:55220 續,尼采「悲劇的誕生」 2018-04-17 漢清講堂
Hanching Chung，我們關心你和你曾在這裡分享的回憶。還記得 2 年前的這則貼文嗎？一起來回顧。
2017.4.13
4月22日請張教授講尼采，悲劇的誕生1872。
我準備七八十張slides做導論，然後，我從一本英文版的導論書的結論，它引Mann的 Death in Venice 1912的夢，當作"結論"，這篇，我有志文版與企鵝版，不過，不知所蹤.....這次借2本台灣版和一本中國版翻譯，決定選用中國版，因為它開篇的拉丁文是正確的。
我還發現，這篇可名之為"威尼斯的古希臘神話、對話與悲劇、S. Freud......"，可以作為我的slides的範例......
2018年4月22日：張旺山教授 講尼采的「悲劇的誕生」； 沈金標先生介紹加拿大李亮欽的導航經驗 (暫定)
錢鴻嘉譯， 1986，《托馬斯．曼 中短篇小說選．死於威尼斯》上海：譯文
Gordana Bukinac2018年9月17日Gustav Klimt - The Music, 1895.
OBRA BACCUS -HOMMAGE A BACCHUS
PABLO PICASSO
Hanching Chung2018年2月19日上午5:48 ·
他(彭淮棟先生)翻譯書，有時可達"會通"境界，譬如說，他覺得Said 的回憶錄《鄉關何處》(或譯《格格不入》)的某章，類似《魔山》的某一章。又譬如，Thomas Mann 書信(1945)的某句，出自歌德Goethe的：「打造藝術並無痛苦可言，但就像永遠在滾一塊總是必須重新往上推的的石頭。」 (參考 彭淮棟 《浮士德博士》(導讀和譯註本)頁63「 尼采小說」一節；比較Albert Camus, Le Mythe de Sisyphe (1942) )
蔣彝《波士頓畫記》上海：三聯，2018，原著1959出版
第142頁的這張畫，1880畫/雕塑題之翻譯很馬虎，幾乎誤譯。有趣的是他拿1970年的來比較：
http://beckydimattia.com/....../2012/05/01/the-dancing-faun/編輯或刪除
BECKYDIMATTIA.COM
The Bacchante and Infant Faun - Becky's photoblog
bacchant
Dictionary result for bacchant
/ˈbakənt/
noun
noun: bacchante
a priest, priestess, or follower of Bacchus.
"the painting shows a bacchante carrying a child"
Web results
Apollonian and Dionysian - Wikipedia https://en.wikipedia.org/wiki/Apollonian_and_Dionysian The Apollonian and Dionysian is a philosophical and literary concept, or also a dichotomy, based on Apollo and Dionysus in Greek mythology. Some Western philosophical and literary figures have invoked this dichotomy in critical and creative works, most notably Friedrich Nietzsche and later followers.
Nietzsche's version ·
Other viewpoints ·
Albert Szent-Györgyi Dionysus - Wikipedia https://en.wikipedia.org/wiki/Dionysus Dionysus is the god of the grape-harvest, winemaking and wine, of fertility, ritual madness, ..... Christian sources whose aim was to discredit pagan mythology. It appears to have served to explain the secret objects of the Dionysian Mysteries.
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Friedrich NietzscheOn this day in 1900, Friedrich Wilhelm Nietzsche died in Weimar, Germany. “Madness is something rare in individuals — but in groups, parties, peoples, and ages, it is the rule.”
― from BEYOND GOOD AND EVIL by Friedrich Nietzsche
ABOUT THE AUTHOR
The philosopher Friedrich Nietzsche was born in Prussia in 1844. After the death of his father, a Lutheran minister, Nietzsche was raised from the age of five by his mother in a household of women. In 1869 he was appointed Professor of Classical Philology at the University of Basel, where he taught until 1879 when poor health forced him to retire. He never recovered from a nervous breakdown in 1889 and died 11 years later. Known for saying that “god is dead,” Nietzsche propounded his metaphysical construct of the superiority of the disciplined individual (superman) living in the present over traditional values derived from Christianity and its emphasis on heavenly rewards. His ideas were appropriated by the Fascists, who turned his theories into social realities that he had never intended.
https://www.penguinrandomhouse.com/…/22…/friedrich-nietzsche 2015年6月28日下午8:04 ·
Deming 博士(1900-1993)是老式的學者，他的著作，不管是統計學的或管理學的書，在各章章前都有"題辭"(epigraphs)。這些，給讀者復習或深思的題材。不過，這對喜好追根究柢的人兩大挑戰：
一. 讀者確切知道該章"題辭"(epigraph)所對應的章旨嗎？
二. "題辭"(epigraph) 的上下文是什麼呢？
多年前，我要找下述"題辭"，卻找不到；Euripides著《戴神的女信徒》(The Bacchae)，胡耀恆,胡宗文譯---根據希臘文文翻譯，而Deming 博士則根據英譯本，不過我沒去查英譯本的出處：
2008/8/14 日與彭老師談 智慧 vs 機智 等。
Deming博士的"題辭"引文，無法在這版本找到。無法知道版本差異。
附錄：日本的轉型
「不要誤以為你的機智就是智慧。」──古希臘作家Euripedes作品《酒神》(Bacchae)中，Tiresius向Dionysus說。
「對愚人而言，智慧有如痴言妄語。」──同上作品，Dionysus向Cadmus說。
手頭的是蔡源煌《從浪漫主義到後現代主義》（1991 第9刷）
這是用自己的話和讀書報告談些"文學術語" (這在西方已很精細，著名的文學術語專書，從北京大學出版社的，一路都有翻譯、發行。)
《從浪漫主義到後現代主義》很難得，編有索引，可惜還不夠全面，譬如說，"浪漫主義" Romanticism，除3~14頁，它處如第103頁等，都談到。
其他如索引缺Thomas的 Mann，第110頁談其《威尼斯之死》末的一場夢，我在漢清講堂的談尼采的《悲劇的誕生》中，已指出有教授認為，該夢，即是談尼采的《悲劇的誕生》。
Friedrich Nietzsche, The Gay Science. Die fröhliche Wissenschaft.
First published in 1882.
Friedrich Nietzsche Full Text EBook
Previous Section 280. Architecture for the search for knowledge Next Section
Architecture for the search for knowledge. An insight is needed (and that probably very soon) as to what is specially lacking in our great cities namely, quiet, spacious, and widely extended places for reflection, places with long, lofty colonnades for bad weather, or for too sunny days, where no noise of wagons or of shouters would penetrate, and where a more refined propriety would prohibit loud praying even to the priest: buildings and situations which as a whole would express the sublimity of self communion and seclusion from the world. The time is past when the Church possessed the monopoly of reflection, when the vita contemplativa had always in the first place to be the vita religiosa: and everything that the Church has built expresses this thought. I know not how we could content ourselves with their structures, even if they should be divested of their ecclesiastical purposes: these structures speak a far too pathetic and too biased speech, as houses of God and places of splendour for super natural intercourse, for us godless ones to be able to think our thoughts in them. We want to have ourselves translated into stone and plant, we want to go for a walk in ourselves when we wander in these halls and gardens.
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Walter Gropius Lecture: Iñaki Ábalos, “Architecture for the Search for Knowledge”“Architecture for the Search for Knowledge” is the…
