荷尔德林和德意志的命运
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摘要
荷尔德林的诗歌可以理解为他对康德哲学的意义和可能性的回应,他所创造的诗歌有两个目的,一是构造并传达启蒙哲学神话,二是塑造一个民族神话:让德意志成为哲学民族。正是在这个根本意义上,海德格尔才会把荷尔德林视为领会此在本质的德意志诗人。《许佩里翁》之所以以希腊为哲学开端,是因为希腊人对整体或者"一"的哲学规定,但希腊人的哲学思考必须经过康德哲学所养育的荷尔德林的消化,才能创造新的哲学民族——德意志,这就是荷尔德林的德意志命运。这一命运是否能够成功,首先取决于他启蒙人性的努力是否成功。但是,既然是重塑的自然,就至多是"第二自然",而非自然之为自然本身。
H?lderlin's poetry can be understood as his response to the meaning and possibility of Kant's philosophy. He writes poetry for two main purposes: to construct and convey the myth of enlightenment philosophy, and to form a national myth: making Germany a nation of philosophy. It is in this fundamental sense that Heidegger regarded H?lderlin as the unique Germany poet who understands the essence of Dasein. Hyperion regards Greece as a philosophical origin because the Greeks had a philosophical regulation on the concept of "whole" or "one"; but only when H?lderlin, nurtured by Kant's philosophy, digests the Greek's philosophical thinking can he conceive the new philosophy nation: Germany, or, the destiny of Germany conceptualized by H?lderlin. The realization of this destiny depends on successful enlightenment of human nature. However, since it is a reinvention of nature, it is at most a "second nature", not "nature" in itself.
H?lderlin's poetry can be understood as his response to the meaning and possibility of Kant's philosophy. He writes poetry for two main purposes: to construct and convey the myth of enlightenment philosophy, and to form a national myth: making Germany a nation of philosophy. It is in this fundamental sense that Heidegger regarded H?lderlin as the unique Germany poet who understands the essence of Dasein. Hyperion regards Greece as a philosophical origin because the Greeks had a philosophical regulation on the concept of "whole" or "one"; but only when H?lderlin, nurtured by Kant's philosophy, digests the Greek's philosophical thinking can he conceive the new philosophy nation: Germany, or, the destiny of Germany conceptualized by H?lderlin. The realization of this destiny depends on successful enlightenment of human nature. However, since it is a reinvention of nature, it is at most a "second nature", not "nature" in itself.
引文
Ahearn,Edward J.“The Search for Community:The City in H?lderlin,Wordsworth,and Baudelaire.” Texas Studies in Literature and Language 13.1 (1971):71-89.
Hall,G.L.“Hellenism in Eighteenth-Century Germany.” The Classical Journal 51.1(1955):35-41.
汉密尔顿:《幽暗的诱惑》,娄林译。北京:华夏出版社,2010年。[Hamilton,John T.Soliciting Darkness:Pindar,Obscurity and the Classical Tradition.Trans.Lou Lin.Beijing:Huaxia Publishing House,2010.]
海德格尔:《演讲与论文集》,孙周兴译。北京:商务印书馆,2005年。[Heidegger,Martin.Essays and Lectures.Trans.Sun Zhouxing.Beijing:The Commercial Press,2005.]
——:《在通往语言的途中》,孙周兴译。北京:商务印书馆,2004年。[- - -.On the Way to Language.Trans.Sun Zhouxing.Beijing:The Commercial Press,2004.]
——:《荷尔德林诗的阐释》,孙周兴译。北京:商务印书馆,2016年。[- - -.Elucidations of Holderlin’s Poetry-Contemporary Studies in Philosophy and the Human Sciences.Trans.Sun Zhouxing.Beijing:The Commercial Press,2016.]
——:《荷尔德林的颂歌:〈日耳曼尼亚〉和〈莱茵河〉》,张振华译。北京:商务印书馆,2018年。[- - -.H?lderlin’s Hymns “Germania” and “The Rhine”.Trans.Zhang Zhenhua.Beijing:The Commercial Press,2018.]
弗里德里希·荷尔德林:《荷尔德林诗新编》,顾正祥译。北京:商务印书馆,2012年[H?lderlin,Friedrich.A New collections of H?lderlin’s Poems.Trans.Gu Zhengxiang.Beijing:The Commercial Press,2012.]
——:《烟雨故园路——荷尔德林书信选》,张红艳译。北京:经济日报出版社,2001年。[- - -.Selected Letters of H?lderlin.Trans.Zhang Hongyan.Beijing:The Economic Daily Press,2001.]
——:《荷尔德林文集》,戴晖译。北京:商务印书馆,2003年。[- - -.Selected Works of H?lderlin.Trans.Dai Hui.Beijing:The Commercial Press,2003.]
Louth,Charlie.“The Question of Influence:H?lderlin’s Dealings with Schiller and Pindar.” The Modern Language Review 95.4(2000):1038-1052.
马克思·维尔纳:《海德格尔与传统》,朱松峰、张瑞臣译。上海:上海人民出版社,2012年。[Marx,Werner.Heidegger and the Tradtion.Trans.Zhu Songfeng and Zhang Ruichen.Shanghai:Shanghai People’s Publishing House,2012.]
Nancy,Jean-Luc.“La joie d’Hyperion.” Les études Philosophiques 2(1983):177-94.
柏拉图:《柏拉图四书》,刘小枫译。北京:生活·读书·新知三联书店,2015年。[Plato.Four Dialogues of Plato.Trans.Liu Xiaofeng.Beijing:SDX Joint Publishing Company,2015.]
吴雅凌:《神谱笺释》。北京:华夏出版社,2010年。[Wu,Yaling.Hesiod Theogony:A Translation with Introduction and Commentary.Beijing:Huaxia Publishing House,2010.]
① 施米特:《大地的法》,刘毅、张陈果译(上海:上海人民出版社,2017年)35,45。施米特认为法的原初含义就与区分、与建造有关。
② G.L.Hall.“Hellenism in Eighteenth-Century Germany.” The Classical Journal 51.1(1955):35-41;尤参40。
③ 赫西俄德,《神谱》行371—74,参吴雅凌:《神谱笺释》(北京:华夏出版社,2010年)。
④ 转引自汉密尔顿:《幽暗的诱惑》,娄林译(北京:华夏出版社,2010年)56。另参刘小枫,“荷尔德林的天空:康德哲学和古希腊人”,《神圣的罪业》中译本序,伯纳德特著,张新樟译(北京:华夏出版社,2005年)8—19。另参Michael Theunissen.Pindar:Menschenlos und Wende der Zeit (Munich:C.H.Beck,2002),页943以下。
⑤ Charlie Louth.“The Question of Influence:H?lderlin’s Dealings with Schiller and Pindar.” The Modern Language Review 95.4(2000):1050.
⑥ 参Norbert Fuerst.“Three German Novels of Education.I.H?lderlin’s ‘Hyperion’.” Monatshefte 38.6(1946):342-43.
⑦ 参第二部许佩里翁致第俄提玛的信,几乎都是许佩里翁在描述自己的行动,而第俄提玛的两封回信,亦以感动和激励为主。荷尔德林另有《美诺致第俄提玛哀歌》(Menons Klagen um Diotima)的著名抒情诗,诗中第俄提玛是他的情人苏赛特(Susset Gontard)的形象。
⑧ 这一点甚至引起了女性主义研究者的不满,尤其不满第俄提玛之死,参Yuna Shin.“‘She Would Rather Depart the Earth in Fire’:Reading Diotima’s Death in Friedrich H?lderlin’s Hyperion Or the Hermit in Greece.” Women in German Yearbook 15(1999):97-115,尤参100—101。
⑨ James Luchte.Mortal Thought:H?lderlin and Philosophy (London:Bloomsbury Academic,2016)10.
⑩ Jean-Luc Nancy.“La joie d’Hyperion.”.Les études philosophiques 2 (1983):177-94.英译本收于The Birth to Presence,Trans.Brian Holmes (Stanford:Stanford University Press,1993)58-81.
(11) 这个导言汉译本没有收入,参Immanuel Kant.First Introduction.The Critique of Judgment.Trans.Werner S.Pluhar (Indianapolis Hackett Publishing Co.,1987) 397.
(12) 参Joshua Billings.“The Ends of Tragedy:Oedipus at Colonus and German Idealism.” Arion:A Journal of Humanities and the Classics 21.1 (2013):113-31.
(13) 参William Andrew Behun.“Hyperion and History”,The Historical Pivot:Philosophy of History in Hegel,Schelling and H?lderlin (Zion:Triad Press,2006):158。
(14) Edward J.Ahearn.“The Search for Community:The City in H?lderlin,Wordsworth,and Baudelaire.” Texas Studies in Literature and Language 13.1(1971):71-89,72,作者尤其关注荷尔德林的民族未来构想中,城市(city)在这些以地名为主题的诗歌中呈现出的观念。
(15) 《致德意志人》,顾正祥译,收于《荷尔德林诗新编》(北京:商务印书馆,2012年)58—59,译文依原文略有改动。与本处有关的几节诗如下:“富有创造力的,我们民众的天才,何时,/祖国的灵魂啊,你何时才坦然降临,/让我深深崇拜/让最轻的琴弦为了我”;“在面前哑然,让我羞愧地奉上/一朵夜花,上天的白昼,面对你/结束我的彷徨,带着欢乐,/倘若所有曾与我一起”;“惆怅的人们,若我们的城市,如今/明朗、开放而清醒,更纯洁的火/遍布德意志的山峰,/成为缪斯的山地。”
Hall,G.L.“Hellenism in Eighteenth-Century Germany.” The Classical Journal 51.1(1955):35-41.
汉密尔顿:《幽暗的诱惑》,娄林译。北京:华夏出版社,2010年。[Hamilton,John T.Soliciting Darkness:Pindar,Obscurity and the Classical Tradition.Trans.Lou Lin.Beijing:Huaxia Publishing House,2010.]
海德格尔:《演讲与论文集》,孙周兴译。北京:商务印书馆,2005年。[Heidegger,Martin.Essays and Lectures.Trans.Sun Zhouxing.Beijing:The Commercial Press,2005.]
——:《在通往语言的途中》,孙周兴译。北京:商务印书馆,2004年。[- - -.On the Way to Language.Trans.Sun Zhouxing.Beijing:The Commercial Press,2004.]
——:《荷尔德林诗的阐释》,孙周兴译。北京:商务印书馆,2016年。[- - -.Elucidations of Holderlin’s Poetry-Contemporary Studies in Philosophy and the Human Sciences.Trans.Sun Zhouxing.Beijing:The Commercial Press,2016.]
——:《荷尔德林的颂歌:〈日耳曼尼亚〉和〈莱茵河〉》,张振华译。北京:商务印书馆,2018年。[- - -.H?lderlin’s Hymns “Germania” and “The Rhine”.Trans.Zhang Zhenhua.Beijing:The Commercial Press,2018.]
弗里德里希·荷尔德林:《荷尔德林诗新编》,顾正祥译。北京:商务印书馆,2012年[H?lderlin,Friedrich.A New collections of H?lderlin’s Poems.Trans.Gu Zhengxiang.Beijing:The Commercial Press,2012.]
——:《烟雨故园路——荷尔德林书信选》,张红艳译。北京:经济日报出版社,2001年。[- - -.Selected Letters of H?lderlin.Trans.Zhang Hongyan.Beijing:The Economic Daily Press,2001.]
——:《荷尔德林文集》,戴晖译。北京:商务印书馆,2003年。[- - -.Selected Works of H?lderlin.Trans.Dai Hui.Beijing:The Commercial Press,2003.]
Louth,Charlie.“The Question of Influence:H?lderlin’s Dealings with Schiller and Pindar.” The Modern Language Review 95.4(2000):1038-1052.
马克思·维尔纳:《海德格尔与传统》,朱松峰、张瑞臣译。上海:上海人民出版社,2012年。[Marx,Werner.Heidegger and the Tradtion.Trans.Zhu Songfeng and Zhang Ruichen.Shanghai:Shanghai People’s Publishing House,2012.]
Nancy,Jean-Luc.“La joie d’Hyperion.” Les études Philosophiques 2(1983):177-94.
柏拉图:《柏拉图四书》,刘小枫译。北京:生活·读书·新知三联书店,2015年。[Plato.Four Dialogues of Plato.Trans.Liu Xiaofeng.Beijing:SDX Joint Publishing Company,2015.]
吴雅凌:《神谱笺释》。北京:华夏出版社,2010年。[Wu,Yaling.Hesiod Theogony:A Translation with Introduction and Commentary.Beijing:Huaxia Publishing House,2010.]
① 施米特:《大地的法》,刘毅、张陈果译(上海:上海人民出版社,2017年)35,45。施米特认为法的原初含义就与区分、与建造有关。
② G.L.Hall.“Hellenism in Eighteenth-Century Germany.” The Classical Journal 51.1(1955):35-41;尤参40。
③ 赫西俄德,《神谱》行371—74,参吴雅凌:《神谱笺释》(北京:华夏出版社,2010年)。
④ 转引自汉密尔顿:《幽暗的诱惑》,娄林译(北京:华夏出版社,2010年)56。另参刘小枫,“荷尔德林的天空:康德哲学和古希腊人”,《神圣的罪业》中译本序,伯纳德特著,张新樟译(北京:华夏出版社,2005年)8—19。另参Michael Theunissen.Pindar:Menschenlos und Wende der Zeit (Munich:C.H.Beck,2002),页943以下。
⑤ Charlie Louth.“The Question of Influence:H?lderlin’s Dealings with Schiller and Pindar.” The Modern Language Review 95.4(2000):1050.
⑥ 参Norbert Fuerst.“Three German Novels of Education.I.H?lderlin’s ‘Hyperion’.” Monatshefte 38.6(1946):342-43.
⑦ 参第二部许佩里翁致第俄提玛的信,几乎都是许佩里翁在描述自己的行动,而第俄提玛的两封回信,亦以感动和激励为主。荷尔德林另有《美诺致第俄提玛哀歌》(Menons Klagen um Diotima)的著名抒情诗,诗中第俄提玛是他的情人苏赛特(Susset Gontard)的形象。
⑧ 这一点甚至引起了女性主义研究者的不满,尤其不满第俄提玛之死,参Yuna Shin.“‘She Would Rather Depart the Earth in Fire’:Reading Diotima’s Death in Friedrich H?lderlin’s Hyperion Or the Hermit in Greece.” Women in German Yearbook 15(1999):97-115,尤参100—101。
⑨ James Luchte.Mortal Thought:H?lderlin and Philosophy (London:Bloomsbury Academic,2016)10.
⑩ Jean-Luc Nancy.“La joie d’Hyperion.”.Les études philosophiques 2 (1983):177-94.英译本收于The Birth to Presence,Trans.Brian Holmes (Stanford:Stanford University Press,1993)58-81.
(11) 这个导言汉译本没有收入,参Immanuel Kant.First Introduction.The Critique of Judgment.Trans.Werner S.Pluhar (Indianapolis Hackett Publishing Co.,1987) 397.
(12) 参Joshua Billings.“The Ends of Tragedy:Oedipus at Colonus and German Idealism.” Arion:A Journal of Humanities and the Classics 21.1 (2013):113-31.
(13) 参William Andrew Behun.“Hyperion and History”,The Historical Pivot:Philosophy of History in Hegel,Schelling and H?lderlin (Zion:Triad Press,2006):158。
(14) Edward J.Ahearn.“The Search for Community:The City in H?lderlin,Wordsworth,and Baudelaire.” Texas Studies in Literature and Language 13.1(1971):71-89,72,作者尤其关注荷尔德林的民族未来构想中,城市(city)在这些以地名为主题的诗歌中呈现出的观念。
(15) 《致德意志人》,顾正祥译,收于《荷尔德林诗新编》(北京:商务印书馆,2012年)58—59,译文依原文略有改动。与本处有关的几节诗如下:“富有创造力的,我们民众的天才,何时,/祖国的灵魂啊,你何时才坦然降临,/让我深深崇拜/让最轻的琴弦为了我”;“在面前哑然,让我羞愧地奉上/一朵夜花,上天的白昼,面对你/结束我的彷徨,带着欢乐,/倘若所有曾与我一起”;“惆怅的人们,若我们的城市,如今/明朗、开放而清醒,更纯洁的火/遍布德意志的山峰,/成为缪斯的山地。”