『关天茶舍』 沃格林：《论古代与现代》，小树译(转载)
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| 作者：地心引力 发表日期：2003-2-7 2:25:00 |
沃格林：论古代与现代
小树译 一行校（感谢程述提供的校对意见）
1. Classic : There is a nature of man, a definite structure of existence that puts limits on perfectibility.
人有其自然，亦即一种确定的存在结构，它为人的完善性设立了限度。
Modern : The nature of man can be changed, either through historical evolution or through revolutionary action, so that a perfect realm of freedom can be established in history.
人的自然可以被改变，通过历史演化或革命行动均可，因此，可以在历史中确立自由的完美王国。
2. Classic : Philosophy is the endeavor to advance from opinion ( doxa ) about the order of man and society to science ( episteme ); the philosopher is not a philodoxer.
哲学是一种从关于人与社会的秩序的意见(doxa)走向知识(espistem)的努力，哲学家（爱智者）不是爱意见者 (philodoxer)。
Modern : No science in such matters is possible, only opinion; everybody is entitled to his opinions; we have a pluralist society.
在这个问题上不存在什么知识的可能性，只存在意见，任何人都有权表达他的意见；我们拥有一个多元化的社会。
3. Classic : Society is man written large.
社会是大写的人。
Modern : Man is society written small.
人是小写的社会。
4. Classic : Man exists in erotic tension toward the divine ground of his existence.
人活在一种对其存在的神性根基的爱欲的紧张中。
Modern : He doesn’t; for I don’t; and I’m the measure of man.
人不是这样的，因为我就不是；而我就是人的尺度。
5. Classic : Man is disturbed by the question of the ground; by nature he is a questioner ( aporein ) and seeker ( zetein ) for the whence, the where to, and the why of his existence; he will raise the question: Why is there something, why not nothing?
人被其[存在]根基的问题所困扰；他生来是个提问者(aporein)、探寻者(zetein)，他要追问自己从何处来、到何处去、他存在的目的。他会提出这样的问题：为什么是有而不是无？
Modern : Such questions are otiose (Comte); don’t ask them, be a socialist man (Marx); questions to which the sciences of world-immanent things can give no answer are senseless, they are Scheinprobleme (neopositivism).
这些问题是多余的（孔德）；不需要问，要做一个社会性的人（马克思）；如果一个问题在关于普遍事物的诸科学中无法找到答案，这个问题就是没有意义的，它就是个伪问题（新实证主义）。
6. Classic : The feeling of existential unrest, the desire to know, the feeling of being moved to question, the questioning and seeking itself, the direction of the questioning toward the ground that moves to be sought, the recognition of the divine ground as the mover, are the experiential complex, the pathos , in which the reality of divine-human participation ( metalepsis ) becomes luminous. The exploration of the metaleptic reality, of the Platonic metaxy , as well as the articulation of the exploratory action through language symbols, in Plato’s case of his myths, are the central concern of the philosopher’s efforts.
生存的忧患，对知识的渴求，对提问的冲动，提问和寻找答案的过程本身，朝着找到存在根基提问的方向，对那个神性根基作为推动者的认知，是属于经验系统的，是痛苦，在其中，神-人参与(转喻，metalepsis)的实在便得以昭然。对转喻性的实在、柏拉图式的中介(metaxy)的探究，比如柏拉图在其神话中用语言符号对探究行为进行的阐述，乃是哲学家最为关注和着力的。
Modern :
*In Locke the metaleptic reality and its noetic analysis is transFORMed into the acceptance of certain “common opinions“ which still bear an intelligible relation to the experience from which they derive. The reduction of reality to opinion, however, is not deliberate; Locke is already so deeply involved in the climate of opinion that his awareness for the destruction of philosophy through the transition from episteme to doxa is dulled. Cf. Willey’s presentation of the Lockean case. [Basil Willey, Background studies, beginning in 1934].
在洛克那里，转喻性的实在和它的理智分析被转形成对某些“普遍意见”的接受，这些意见仍然与导出它们的经验有着明显的联系。然而，将实在简化成意见却是无需深思的；洛克已经深深卷入意见之流中，这使他对于哲学正在从知识到意见的转换中遭受损坏这个事实已经熟视无睹了。参见Willey对洛克个案的表述。[Basil Willey，背景研究，始于1934年。]
*Hegel, on the contrary, is acutely aware of what he is doing when he replaces the metaleptic reality of Plato and Aristotle by his state of alienation as the experiential basis for the construction of his speculative system. He makes it explicitly his program to overcome philosophy by the dialectics of a self-reflective alienated consciousness.
相反，当黑格尔以自己的异化状态取代柏拉图及亚里士多德的转喻性的实在，作为建立他的推演系统的经验基础时，他非常清楚地了解自己在干些什么。他明确地计划要用一种自反性的、异化的自我意识的辩证法来超越哲学。
*In the twentieth century, the “climate of opinion“ has advanced to the tactics of the “silent treatment“. In a case like Sartre’s, metaleptic reality is simply ignored. Existence has the character of meaningless facticité; its endowment with meaning is left to the free choice of man. The choice of a meaning for existence falls with preference on the opinion of totalitarian regimes who engage in mass-murder, like the Stalinist; the preference has been elaborated with particular care by Merleau-Ponty. The tactics of the “silent treatment“, especially employed after the Second World War by the “liberation rabble“, however, make it difficult to decide in individual cases whether the counterposition to metaleptic reality is deliberate, or whether the libido dominandi is running amok in a climate of opinion that is taken for granted, without questioning, as its ultimate reality. On the whole, I have the impression that the consciousness of a counterposition is distinctly less alive than it still was at the time of Hegel. Philosophical illiteracy has progressed so far that the experiential core of philosophizing has disappeared below the horizon and is not even recognized as such when it appears in philosophers like Bergson. The deculturation process has eclipsed it so thoroughly by opinion that sometimes one hesitates to speak even of indifference to it. )
在二十世纪，“意见之流”已经进步到应用“沉默对抗”方法的阶段。例如萨特，转喻性的实在已经就被彻底忽略了。存在包含着虚无的特征，而给存在赋予意义则留给人们自己去选择。对存在之意义的选择权落入了话权占优的极权主义体制集团之手，这些人也参与了大屠杀，比如斯大林主义者；这种话权优势被梅洛－庞蒂详细描述过。然而，这种“沉默对抗”的技巧，尤其是在被二战后的“自由解放运动”所采用时，却令人在每一个案难以判别出，对转喻性的实在的反对观点是深思熟虑的结果，还是因为力比多统治(libido dominandi)已经狂飙了意见之流，未受到任何质疑就被当作它的终极实在。总的说来，我的印象是，反对观点的自觉性已经远比黑格尔时期弱化。哲学上的无知已经发展到这样的程度，以至哲学思考的经验核心业已从视野中消失，甚至于当这种经验核心在柏格森这样的哲学家那里出现时，人们已经不再能将之认出。文化退化进程已经如此地用意见侵蚀了它，以至于有时候一个人连说对它漠不关心都会感到犹豫。
7. Classic : Education is the art of periagoge , of turning around (Plato).
教育是一种培植的艺术，一种四面守望培护的艺术（柏拉图）。
(这句话的大意是：教育就像给花草培土，要绕着它的根，从四面八方精心培土。)
Modern : Education is the art of adjusting people so solidly to the climate of opinion prevalent at the time that they feel no “desire to know.” Education is the art of preventing people from acquiring the knowledge that would enable them to articulate the questions of existence. Education is the art of pressuring young people into a state of alienation that will result in either quiet despair or aggressive militancy.
教育是一种把人矫正得跟时下的意见之流完全一致，直到连“知的欲望”都已麻木的程度的技艺。它是一种阻止人们获得能让他们有能力对自身的存在进行提问的知识的技艺。教育是一种压迫年轻人的技艺，使他们陷入一种要么沉默绝望，要么激进好斗的异化状态。
8. Classic : The process in which metaleptic reality becomes conscious and noetically articulate is the process in which the nature of man becomes luminous to itself as the life of reason. Man is the zoon noun echon .
转喻性的实在变得有意识和意向上明晰的过程，也就是人性对自身来说变得明亮并成为理性的生活的过程。人是发育完全的个体。
Modern : Reason is instrumental reason. There is no such thing as a noetic rationality of man.
理性就是工具理性。根本就不存在什么（对转喻性实在的--译者）意向性的理性。
9. Classic : Through the life of reason ( bios theoretikos ) man realizes his freedom.
通过理性生活(bios theoretikos，理论生活)，人实现其自由。
Modern : Plato and Aristotle were fascists. The life of reason is a fascist enterprise.
柏拉图和亚里士多德都是法西斯，理性生活乃是法西斯的事业。
附录:William Paul Simmons<柏拉图关于中介的理论>
Appendix: Plato’s “Theory“ of Metaxy
Although the term “Metaxy“ is crucial to Voegelin and Weil’s interpretation of Plato, there has been no in-depth analysis of what was meant by the term.(1) Most commentators have been content to recount its usage in a few passages from Symposium, The Republic, and Philebus. This appendix is a first sketch of a detailed analysis of this concept.
In general usage, metaxy is an adverb which often functions as a preposition taking the genitive case. Infrequently, it is used with the neuter article as a substantive.(2) How was it used in Plato? Does Plato have a theory of the metaxy or was it just another adverb / preposition to him?
Plato used the term metaxy 99 times in his writings.(3) It occurs most frequently in the middle dialogues, especially The Republic and Symposium, and very rarely in the early dialogues (see, Table 1). Approximately, one-third of its uses by Plato are to describe mundane events. For example, metaxy is often used as an adverb to describe an interruption in the telling of a story or to describe a location. For example, in the Charmides, Socrates tells Charmides to sit between himself and Critias (155c4). Also, in the Timaeus, when describing the creation of the human body, Plato uses metaxy to describe the location of the parts of the soul and body. The neck was placed between the head and the chest to separate the divine and mortal parts of man (69e3). Although these passages can be interpreted metaphorically, such interpretation is beyond the scope of this essay.
Nevertheless, metaxy is used in some of the most important passages in Plato. It is used; to describe the knowledge of the philosopher-king in Republic V, to distinguish the realm of the spiritual in Symposium, to refute Polus’ “might makes right“ argument in the Gorgias, and is used frequently in the cosmology of the Timaeus. This paper will concentrate on three theoretical uses of metaxy in Plato. The first deals with perception leading to a participation in the ideas. The second concerns ontological relations with and between the ideas. The third considers epistemological questions including the differences between knowledge, opinion, truth, and false opinion.
Metaxy in Plato’s Theory of Perception
In the Theaetetus, Plato offers a participatory theory of perception which transcends many of the problems of realism and idealism.(4) Berkeley, the idealist, describes a perceptual relation between object as subject as “I see a white stone.“ The action takes place in the subject and is directed toward an external object. A realist, on the other hand, would say “the stone is white.“ The object possesses intrinsic characteristics which make it white. Plato’s theory of perception involves participation of the subject and the object in the idea of white. We can assume that the idea of white also participates in the subject and in the object. Plato would say white is a mode in which I participate in the stone. The idea of white is born of a mingling between object and subject. Plato describes this as the “seeing eye“ in the Theaetetus. The idea of white participates, “as the vision from the eyes and the whiteness from the thing that joins in giving birth to the color pass in the space between (metaxy), the eye becomes filled with vision and now sees, and becomes, not vision, but a seeing eye.“(156e) Plato, thus uses the notion of metaxy as that which is between the subject and the object. Plato stresses a mingling dependent upon the subject’s condition, the object’s condition and the relation of background stimuli. Further, each individual sees color different in different circumstances. “Color will be in each instance neither that which impinges nor that which is impinged upon, but something between (metaxy), which has occurred, peculiar to each individual.“ (154a) Thus, white is an idea (eidos) which sets the parameters or gathers together the necessary conditions for whiteness.
But, like the sun which allows sight, the idea of white cannot be observed directly. It is a generator of becoming and seeing. It cannot be seen because that which gives being cannot be being and that which gives intelligibility can’t be intelligible. Thus, we are led to ask what exactly is a transcendental and how do we relate to something that is not of the worldly realm?
The FORMs (ideas) are Plato’s answer to Protagoras’ dictum “man is the measure of all things.“ Socrates admits in the beginning of Charmides that he did not know how to measure things. However, he knew that Protagoras’ dictum leads to a hedonistic calculus. The FORMs are that which exists in all times and in all places. They are what remains the same through change. The FORMs are a cause in the sense they are responsible (aitia) for the worldly things. “It seems to me that whatever else is beautiful apart from absolute beauty is beautiful because it partakes of that absolute beauty. And for no other reason“(5) The FORMs can be divided into various categories. One category, labelled the transcendentals or universals, are ordering principles with an either/or type of existence. They include rest, motion, one, many, same, other, and being.(6) Another category of FORMs are regulative principles. These include; justice, beautiful, and good. These FORMs can be participated in, to varying degrees. The highest FORM, however, seems to be the good. In Plato’s FORMulation it is beyond being because it is the occasion for being. Man can be drawn toward the good by eros but he cannot know the good. The good is necessary but not sufficient for attaining good. We have to choose good through participation.
In the early dialogue, Lysis, Plato hints at the participatory and metric quality of the good. “This then, it appears is the nature of good. It is loved on account of evil by us who are intermediate (µ) between evil and good, but in itself, and for itself, it is of no use.“ (220d) Though Socrates is not completely satisfied with this definition of the good or any other offered in this dialogue, it does contain two key points. Man is intermediate to good and bad, and the good must be participated in to have any use.
In the Republic, Plato uses metaxy to describe that which is between transcendentals. “If a thing, then, is so conditioned as both to be and not to be, would it not lie between (metaxy) that which absolutely and unqualifiedly is and that which in no way is?“ (477b) Further, in the Parmenides he contemplates that which is between motion and rest. “But there is this strange instantaneous nature, something interposed between (metaxy) motion and rest, not existing in any time, and into this and our from this that which is in motion changes into rest and that which is at rest changes into motion.“(156e)(7)
Metaxy as Epistemological Concept
Another important use of metaxy is in regards to epistemological questions. In Book V of the Republic Plato uses metaxy to argue for a philosopher king. Socrates convinces Glaucon of the need for such a ruler by reverting back to the theory of ideas and participation. The ideas are that which set the standards or measures of the seen and heard. He convinces Glaucon that opinion is between becoming and being.
Could you find a finer place to put them than between (metaxy) being and not to be?.... Then we have found, as it seems that the many beliefs of the many about what’s fair and about the other things roll around somewhere between (metaxy) not-being and being purely and simply.(479c-d)
Since what is best for a country is knowable and not just opinion he who rules should be the one who knows best about the FORMs. The best participant in the FORMs is the philosopher. Plato also uses metaxy to distinguish understanding as between opinion and reason, (Republic, 511d) and opinion as between knowledge and ignorance. (478d)
Most of the other theoretical uses of metaxy are circumscribed by these three categories. For example, Diotima in the Symposium refers to the spiritual as ontologically between the divine and the mortal. (202e) Also, Diotima says that Eros is between knowledge and ignorance.
These theoretical uses, perception, relationships between the ideas, and epistemology are intertwined. The philosopher resembles Eros, because he or she is able to “know“ both knowledge and opinion. He / she can know “true knowledge“ because of participation in the ideas. Since he can participate in the ideas of justice, good, etc., the philosopher is even able to perceive the world better.(8) Since the philosopher is also able to participate in the (lesser) FORMs, including justice, good, beauty, he / she will be also be most virtuous. Thus, the theoretical uses of metaxy all band together to FORM a coherent picture of Plato’s philosophy, a philosophy which is between idealism and realism. To conclude, metaxy is used in many important contexts in Plato, but many questions remain. Does the importance of the in-between have some relationship with Plato’s attitude toward the Pythagoreans and the problem of incommensurable numbers? After all, some have argued that the incommnesurables led to Plato’s theory of the FORMs. Second, I have yet to show that metaxy was a “technical term“ in Plato. Yes, the term is used in many key passages, but does it have a unique meaning for Plato, a meaning beyond its use in everyday Greek? A more in-depth analysis of the term, especially in relation to other terms such as “meso“ is needed.
1. I have yet to track down two possibly helpful articles from Ernst Hoffmann “Methexis und Metaxy bei Platon“ Sokrates 7, Jahrg., LXXIII (1919) 48-78 and “Platons Lehre vod der Weltseele,“ Sokrates 1915 187-211. See also, Peters, F. E. Greek Philosophical Terms: A Historical Lexicon and Urmson, J. O. The Greek Philosophical Vocabulary. The “metaxy“ is also discussed briefly in Friedlander, Plato: An Introduction, p. 41-3.
2. Smyth, Greek Grammar, 1153, LSJ 950-1.
3. Brandwood, Leonard. A Word Index to Plato. Leeds: W. S. Maney and Son, 1976. p. 573.
4. This discussion of perception is heavily indebted to Professor Bigger’s lucid analysis in Participation: A Platonic Inquiry, 135-8 and to several seminars with Professor Bigger.
5. Phaedo, 100c.
6. See, the Sophist, 255e-257a. The question of non-being as a FORM or as a regulative principle is much debated (see Bigger, p. 131-6).
7. Whether the line of reasoning in the Parmenides, can be attributed to Plato, has been the subject of much speculation.
8. Republic, 584e9, Republic 585a2.
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蜥蜴，神奇的动物……
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metaleptic reality这个词不知如何译，勉强译成“转喻性的实在”，难于理解。若有更好的译法请指教。
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译的很好！几个名词请斟酌一下：
1。climate of opinion 就是我们国内所说的国内外大气候、小气候里的“思想小气候”，姑可译作“思想气候”。
2。nature of man 假如希望跟中国哲学术语衔接的话，“性”或“天性”当是不错的选择。
3。erotic tension 大约可写作“爱欲般的张力”。我觉得加一个“般”字是值得考虑的。这里的“爱欲”跟马尔库塞所说的Eros是同源的，然而人与神之间并无人间的爱欲联系，因此这个名词应该说是个类比，故此，“般”字也许是必要的。
4。self-reflective 的通用译法是“自反性的”还是“自省性的”？
5。metaleptic reality 这个词比较复杂，没有看法。
提起来看看。
我也来跟进
该文摘译自
On Classical Studies
The Collected Works of Eric Voegelin, Volume 12: Published Essays 1966-1985 (1990)
metalepsis.reality of divine-human participation; mutual participation 神-人参与之实在；共同参与
metaxy.Plato's In-Between; between subject and object, time and the timeless, human and divine; the metaleptic reality 兼际。柏拉图的兼际；于主体与客体之间，时间与永恒之间，人与神之间并兼而有之；共同参与的实在
Met`a`lep′tic有三种意思
a. 1. Of or pertaining to a metalepsis.
2. Transverse; as, the metaleptic motion of a muscle.
3. (Chem.) Of, pertaining to, concerned in, or occurring by, metalepsy.
这里应该取第一种意思，“属于或有关神-人共同参与的”
小树译 一行校（感谢程述提供的校对意见）
1. Classic : There is a nature of man, a definite structure of existence that puts limits on perfectibility.
人有其自然，亦即一种确定的存在结构，它为人的完善性设立了限度。
Modern : The nature of man can be changed, either through historical evolution or through revolutionary action, so that a perfect realm of freedom can be established in history.
人的自然可以被改变，通过历史演化或革命行动均可，因此，可以在历史中确立自由的完美王国。
2. Classic : Philosophy is the endeavor to advance from opinion ( doxa ) about the order of man and society to science ( episteme ); the philosopher is not a philodoxer.
哲学是一种从关于人与社会的秩序的意见(doxa)走向知识(espistem)的努力，哲学家（爱智者）不是爱意见者 (philodoxer)。
Modern : No science in such matters is possible, only opinion; everybody is entitled to his opinions; we have a pluralist society.
在这个问题上不存在什么知识的可能性，只存在意见，任何人都有权表达他的意见；我们拥有一个多元化的社会。
3. Classic : Society is man written large.
社会是大写的人。
Modern : Man is society written small.
人是小写的社会。
4. Classic : Man exists in erotic tension toward the divine ground of his existence.
人活在一种对其存在的神性根基的爱欲的紧张中。
Modern : He doesn’t; for I don’t; and I’m the measure of man.
人不是这样的，因为我就不是；而我就是人的尺度。
5. Classic : Man is disturbed by the question of the ground; by nature he is a questioner ( aporein ) and seeker ( zetein ) for the whence, the where to, and the why of his existence; he will raise the question: Why is there something, why not nothing?
人被其[存在]根基的问题所困扰；他生来是个提问者(aporein)、探寻者(zetein)，他要追问自己从何处来、到何处去、他存在的目的。他会提出这样的问题：为什么是有而不是无？
Modern : Such questions are otiose (Comte); don’t ask them, be a socialist man (Marx); questions to which the sciences of world-immanent things can give no answer are senseless, they are Scheinprobleme (neopositivism).
这些问题是多余的（孔德）；不需要问，要做一个社会性的人（马克思）；如果一个问题在关于普遍事物的诸科学中无法找到答案，这个问题就是没有意义的，它就是个伪问题（新实证主义）。
6. Classic : The feeling of existential unrest, the desire to know, the feeling of being moved to question, the questioning and seeking itself, the direction of the questioning toward the ground that moves to be sought, the recognition of the divine ground as the mover, are the experiential complex, the pathos , in which the reality of divine-human participation ( metalepsis ) becomes luminous. The exploration of the metaleptic reality, of the Platonic metaxy , as well as the articulation of the exploratory action through language symbols, in Plato’s case of his myths, are the central concern of the philosopher’s efforts.
生存的忧患，对知识的渴求，对提问的冲动，提问和寻找答案的过程本身，朝着找到存在根基提问的方向，对那个神性根基作为推动者的认知，是属于经验系统的，是痛苦，在其中，神-人参与(转喻，metalepsis)的实在便得以昭然。对转喻性的实在、柏拉图式的中介(metaxy)的探究，比如柏拉图在其神话中用语言符号对探究行为进行的阐述，乃是哲学家最为关注和着力的。
Modern :
*In Locke the metaleptic reality and its noetic analysis is transFORMed into the acceptance of certain “common opinions“ which still bear an intelligible relation to the experience from which they derive. The reduction of reality to opinion, however, is not deliberate; Locke is already so deeply involved in the climate of opinion that his awareness for the destruction of philosophy through the transition from episteme to doxa is dulled. Cf. Willey’s presentation of the Lockean case. [Basil Willey, Background studies, beginning in 1934].
在洛克那里，转喻性的实在和它的理智分析被转形成对某些“普遍意见”的接受，这些意见仍然与导出它们的经验有着明显的联系。然而，将实在简化成意见却是无需深思的；洛克已经深深卷入意见之流中，这使他对于哲学正在从知识到意见的转换中遭受损坏这个事实已经熟视无睹了。参见Willey对洛克个案的表述。[Basil Willey，背景研究，始于1934年。]
*Hegel, on the contrary, is acutely aware of what he is doing when he replaces the metaleptic reality of Plato and Aristotle by his state of alienation as the experiential basis for the construction of his speculative system. He makes it explicitly his program to overcome philosophy by the dialectics of a self-reflective alienated consciousness.
相反，当黑格尔以自己的异化状态取代柏拉图及亚里士多德的转喻性的实在，作为建立他的推演系统的经验基础时，他非常清楚地了解自己在干些什么。他明确地计划要用一种自反性的、异化的自我意识的辩证法来超越哲学。
*In the twentieth century, the “climate of opinion“ has advanced to the tactics of the “silent treatment“. In a case like Sartre’s, metaleptic reality is simply ignored. Existence has the character of meaningless facticité; its endowment with meaning is left to the free choice of man. The choice of a meaning for existence falls with preference on the opinion of totalitarian regimes who engage in mass-murder, like the Stalinist; the preference has been elaborated with particular care by Merleau-Ponty. The tactics of the “silent treatment“, especially employed after the Second World War by the “liberation rabble“, however, make it difficult to decide in individual cases whether the counterposition to metaleptic reality is deliberate, or whether the libido dominandi is running amok in a climate of opinion that is taken for granted, without questioning, as its ultimate reality. On the whole, I have the impression that the consciousness of a counterposition is distinctly less alive than it still was at the time of Hegel. Philosophical illiteracy has progressed so far that the experiential core of philosophizing has disappeared below the horizon and is not even recognized as such when it appears in philosophers like Bergson. The deculturation process has eclipsed it so thoroughly by opinion that sometimes one hesitates to speak even of indifference to it. )
在二十世纪，“意见之流”已经进步到应用“沉默对抗”方法的阶段。例如萨特，转喻性的实在已经就被彻底忽略了。存在包含着虚无的特征，而给存在赋予意义则留给人们自己去选择。对存在之意义的选择权落入了话权占优的极权主义体制集团之手，这些人也参与了大屠杀，比如斯大林主义者；这种话权优势被梅洛－庞蒂详细描述过。然而，这种“沉默对抗”的技巧，尤其是在被二战后的“自由解放运动”所采用时，却令人在每一个案难以判别出，对转喻性的实在的反对观点是深思熟虑的结果，还是因为力比多统治(libido dominandi)已经狂飙了意见之流，未受到任何质疑就被当作它的终极实在。总的说来，我的印象是，反对观点的自觉性已经远比黑格尔时期弱化。哲学上的无知已经发展到这样的程度，以至哲学思考的经验核心业已从视野中消失，甚至于当这种经验核心在柏格森这样的哲学家那里出现时，人们已经不再能将之认出。文化退化进程已经如此地用意见侵蚀了它，以至于有时候一个人连说对它漠不关心都会感到犹豫。
7. Classic : Education is the art of periagoge , of turning around (Plato).
教育是一种培植的艺术，一种四面守望培护的艺术（柏拉图）。
(这句话的大意是：教育就像给花草培土，要绕着它的根，从四面八方精心培土。)
Modern : Education is the art of adjusting people so solidly to the climate of opinion prevalent at the time that they feel no “desire to know.” Education is the art of preventing people from acquiring the knowledge that would enable them to articulate the questions of existence. Education is the art of pressuring young people into a state of alienation that will result in either quiet despair or aggressive militancy.
教育是一种把人矫正得跟时下的意见之流完全一致，直到连“知的欲望”都已麻木的程度的技艺。它是一种阻止人们获得能让他们有能力对自身的存在进行提问的知识的技艺。教育是一种压迫年轻人的技艺，使他们陷入一种要么沉默绝望，要么激进好斗的异化状态。
8. Classic : The process in which metaleptic reality becomes conscious and noetically articulate is the process in which the nature of man becomes luminous to itself as the life of reason. Man is the zoon noun echon .
转喻性的实在变得有意识和意向上明晰的过程，也就是人性对自身来说变得明亮并成为理性的生活的过程。人是发育完全的个体。
Modern : Reason is instrumental reason. There is no such thing as a noetic rationality of man.
理性就是工具理性。根本就不存在什么（对转喻性实在的--译者）意向性的理性。
9. Classic : Through the life of reason ( bios theoretikos ) man realizes his freedom.
通过理性生活(bios theoretikos，理论生活)，人实现其自由。
Modern : Plato and Aristotle were fascists. The life of reason is a fascist enterprise.
柏拉图和亚里士多德都是法西斯，理性生活乃是法西斯的事业。
附录:William Paul Simmons<柏拉图关于中介的理论>
Appendix: Plato’s “Theory“ of Metaxy
Although the term “Metaxy“ is crucial to Voegelin and Weil’s interpretation of Plato, there has been no in-depth analysis of what was meant by the term.(1) Most commentators have been content to recount its usage in a few passages from Symposium, The Republic, and Philebus. This appendix is a first sketch of a detailed analysis of this concept.
In general usage, metaxy is an adverb which often functions as a preposition taking the genitive case. Infrequently, it is used with the neuter article as a substantive.(2) How was it used in Plato? Does Plato have a theory of the metaxy or was it just another adverb / preposition to him?
Plato used the term metaxy 99 times in his writings.(3) It occurs most frequently in the middle dialogues, especially The Republic and Symposium, and very rarely in the early dialogues (see, Table 1). Approximately, one-third of its uses by Plato are to describe mundane events. For example, metaxy is often used as an adverb to describe an interruption in the telling of a story or to describe a location. For example, in the Charmides, Socrates tells Charmides to sit between himself and Critias (155c4). Also, in the Timaeus, when describing the creation of the human body, Plato uses metaxy to describe the location of the parts of the soul and body. The neck was placed between the head and the chest to separate the divine and mortal parts of man (69e3). Although these passages can be interpreted metaphorically, such interpretation is beyond the scope of this essay.
Nevertheless, metaxy is used in some of the most important passages in Plato. It is used; to describe the knowledge of the philosopher-king in Republic V, to distinguish the realm of the spiritual in Symposium, to refute Polus’ “might makes right“ argument in the Gorgias, and is used frequently in the cosmology of the Timaeus. This paper will concentrate on three theoretical uses of metaxy in Plato. The first deals with perception leading to a participation in the ideas. The second concerns ontological relations with and between the ideas. The third considers epistemological questions including the differences between knowledge, opinion, truth, and false opinion.
Metaxy in Plato’s Theory of Perception
In the Theaetetus, Plato offers a participatory theory of perception which transcends many of the problems of realism and idealism.(4) Berkeley, the idealist, describes a perceptual relation between object as subject as “I see a white stone.“ The action takes place in the subject and is directed toward an external object. A realist, on the other hand, would say “the stone is white.“ The object possesses intrinsic characteristics which make it white. Plato’s theory of perception involves participation of the subject and the object in the idea of white. We can assume that the idea of white also participates in the subject and in the object. Plato would say white is a mode in which I participate in the stone. The idea of white is born of a mingling between object and subject. Plato describes this as the “seeing eye“ in the Theaetetus. The idea of white participates, “as the vision from the eyes and the whiteness from the thing that joins in giving birth to the color pass in the space between (metaxy), the eye becomes filled with vision and now sees, and becomes, not vision, but a seeing eye.“(156e) Plato, thus uses the notion of metaxy as that which is between the subject and the object. Plato stresses a mingling dependent upon the subject’s condition, the object’s condition and the relation of background stimuli. Further, each individual sees color different in different circumstances. “Color will be in each instance neither that which impinges nor that which is impinged upon, but something between (metaxy), which has occurred, peculiar to each individual.“ (154a) Thus, white is an idea (eidos) which sets the parameters or gathers together the necessary conditions for whiteness.
But, like the sun which allows sight, the idea of white cannot be observed directly. It is a generator of becoming and seeing. It cannot be seen because that which gives being cannot be being and that which gives intelligibility can’t be intelligible. Thus, we are led to ask what exactly is a transcendental and how do we relate to something that is not of the worldly realm?
The FORMs (ideas) are Plato’s answer to Protagoras’ dictum “man is the measure of all things.“ Socrates admits in the beginning of Charmides that he did not know how to measure things. However, he knew that Protagoras’ dictum leads to a hedonistic calculus. The FORMs are that which exists in all times and in all places. They are what remains the same through change. The FORMs are a cause in the sense they are responsible (aitia) for the worldly things. “It seems to me that whatever else is beautiful apart from absolute beauty is beautiful because it partakes of that absolute beauty. And for no other reason“(5) The FORMs can be divided into various categories. One category, labelled the transcendentals or universals, are ordering principles with an either/or type of existence. They include rest, motion, one, many, same, other, and being.(6) Another category of FORMs are regulative principles. These include; justice, beautiful, and good. These FORMs can be participated in, to varying degrees. The highest FORM, however, seems to be the good. In Plato’s FORMulation it is beyond being because it is the occasion for being. Man can be drawn toward the good by eros but he cannot know the good. The good is necessary but not sufficient for attaining good. We have to choose good through participation.
In the early dialogue, Lysis, Plato hints at the participatory and metric quality of the good. “This then, it appears is the nature of good. It is loved on account of evil by us who are intermediate (µ) between evil and good, but in itself, and for itself, it is of no use.“ (220d) Though Socrates is not completely satisfied with this definition of the good or any other offered in this dialogue, it does contain two key points. Man is intermediate to good and bad, and the good must be participated in to have any use.
In the Republic, Plato uses metaxy to describe that which is between transcendentals. “If a thing, then, is so conditioned as both to be and not to be, would it not lie between (metaxy) that which absolutely and unqualifiedly is and that which in no way is?“ (477b) Further, in the Parmenides he contemplates that which is between motion and rest. “But there is this strange instantaneous nature, something interposed between (metaxy) motion and rest, not existing in any time, and into this and our from this that which is in motion changes into rest and that which is at rest changes into motion.“(156e)(7)
Metaxy as Epistemological Concept
Another important use of metaxy is in regards to epistemological questions. In Book V of the Republic Plato uses metaxy to argue for a philosopher king. Socrates convinces Glaucon of the need for such a ruler by reverting back to the theory of ideas and participation. The ideas are that which set the standards or measures of the seen and heard. He convinces Glaucon that opinion is between becoming and being.
Could you find a finer place to put them than between (metaxy) being and not to be?.... Then we have found, as it seems that the many beliefs of the many about what’s fair and about the other things roll around somewhere between (metaxy) not-being and being purely and simply.(479c-d)
Since what is best for a country is knowable and not just opinion he who rules should be the one who knows best about the FORMs. The best participant in the FORMs is the philosopher. Plato also uses metaxy to distinguish understanding as between opinion and reason, (Republic, 511d) and opinion as between knowledge and ignorance. (478d)
Most of the other theoretical uses of metaxy are circumscribed by these three categories. For example, Diotima in the Symposium refers to the spiritual as ontologically between the divine and the mortal. (202e) Also, Diotima says that Eros is between knowledge and ignorance.
These theoretical uses, perception, relationships between the ideas, and epistemology are intertwined. The philosopher resembles Eros, because he or she is able to “know“ both knowledge and opinion. He / she can know “true knowledge“ because of participation in the ideas. Since he can participate in the ideas of justice, good, etc., the philosopher is even able to perceive the world better.(8) Since the philosopher is also able to participate in the (lesser) FORMs, including justice, good, beauty, he / she will be also be most virtuous. Thus, the theoretical uses of metaxy all band together to FORM a coherent picture of Plato’s philosophy, a philosophy which is between idealism and realism. To conclude, metaxy is used in many important contexts in Plato, but many questions remain. Does the importance of the in-between have some relationship with Plato’s attitude toward the Pythagoreans and the problem of incommensurable numbers? After all, some have argued that the incommnesurables led to Plato’s theory of the FORMs. Second, I have yet to show that metaxy was a “technical term“ in Plato. Yes, the term is used in many key passages, but does it have a unique meaning for Plato, a meaning beyond its use in everyday Greek? A more in-depth analysis of the term, especially in relation to other terms such as “meso“ is needed.
1. I have yet to track down two possibly helpful articles from Ernst Hoffmann “Methexis und Metaxy bei Platon“ Sokrates 7, Jahrg., LXXIII (1919) 48-78 and “Platons Lehre vod der Weltseele,“ Sokrates 1915 187-211. See also, Peters, F. E. Greek Philosophical Terms: A Historical Lexicon and Urmson, J. O. The Greek Philosophical Vocabulary. The “metaxy“ is also discussed briefly in Friedlander, Plato: An Introduction, p. 41-3.
2. Smyth, Greek Grammar, 1153, LSJ 950-1.
3. Brandwood, Leonard. A Word Index to Plato. Leeds: W. S. Maney and Son, 1976. p. 573.
4. This discussion of perception is heavily indebted to Professor Bigger’s lucid analysis in Participation: A Platonic Inquiry, 135-8 and to several seminars with Professor Bigger.
5. Phaedo, 100c.
6. See, the Sophist, 255e-257a. The question of non-being as a FORM or as a regulative principle is much debated (see Bigger, p. 131-6).
7. Whether the line of reasoning in the Parmenides, can be attributed to Plato, has been the subject of much speculation.
8. Republic, 584e9, Republic 585a2.
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蜥蜴，神奇的动物……
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metaleptic reality这个词不知如何译，勉强译成“转喻性的实在”，难于理解。若有更好的译法请指教。
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蜥蜴，神奇的动物……
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译的很好！几个名词请斟酌一下：
1。climate of opinion 就是我们国内所说的国内外大气候、小气候里的“思想小气候”，姑可译作“思想气候”。
2。nature of man 假如希望跟中国哲学术语衔接的话，“性”或“天性”当是不错的选择。
3。erotic tension 大约可写作“爱欲般的张力”。我觉得加一个“般”字是值得考虑的。这里的“爱欲”跟马尔库塞所说的Eros是同源的，然而人与神之间并无人间的爱欲联系，因此这个名词应该说是个类比，故此，“般”字也许是必要的。
4。self-reflective 的通用译法是“自反性的”还是“自省性的”？
5。metaleptic reality 这个词比较复杂，没有看法。
作者：心岳 回复日期：2008-12-20 21:48:02 |
提起来看看。
作者：heicuo 回复日期：2010-04-13 21:19:43 |
我也来跟进
作者：heicuo 回复日期：2010-07-29 20:49:50 |
该文摘译自
On Classical Studies
The Collected Works of Eric Voegelin, Volume 12: Published Essays 1966-1985 (1990)
作者：z12120 回复日期：2010-07-29 22:28:09 |
找个翻译来
作者：何凡于 回复日期：2010-07-29 22:57:07 |
我来学习了。
作者：何凡于 回复日期：2010-07-29 22:59:49 |
有些译文似乎值得推敲。
作者：何凡于 回复日期：2010-07-29 23:10:53 |
1. Classic : There is a nature of man, a definite structure of existence that puts limits on perfectibility. 人有其自然，亦即一种确定的存在结构，它为人的完善性设立了限度。——
人有一种天性、一种确定的存在结构，限制了其完美。
人有一种天性、一种确定的存在结构，限制了其完美。
作者：何凡于 回复日期：2010-07-29 23:31:32 |
Modern : No science in such matters is possible, only opinion; everybody is entitled to his opinions; we have a pluralist society. 在这个问题上不存在什么知识的可能性，只存在意见，任何人都有权表达他的意见；我们拥有一个多元化的社会
——对这些问题，没有任何科学可资依凭，仅存众说纷纭；人人有权表达其意见；这是一个多元的社会。
——对这些问题，没有任何科学可资依凭，仅存众说纷纭；人人有权表达其意见；这是一个多元的社会。
作者：何凡于 回复日期：2010-07-29 23:46:10 |
手边没词典可查。
作者：何凡于 回复日期：2010-07-29 23:53:29 |
Modern : Reason is instrumental reason. There is no such thing as a noetic rationality of man. 理性就是工具理性。根本就不存在什么（对转喻性实在的--译者）意向性的理性。—无词典可查noetic。但觉得似乎可以改为：
理性不过是工具。人根本就没有。。。可言。
不知可否？
理性不过是工具。人根本就没有。。。可言。
不知可否？
作者：何凡于 回复日期：2010-07-30 00:02:20 |
献丑了。
作者：heicuo 回复日期：2011-01-16 11:08:41 |
metalepsis.reality of divine-human participation; mutual participation 神-人参与之实在；共同参与
metaxy.Plato's In-Between; between subject and object, time and the timeless, human and divine; the metaleptic reality 兼际。柏拉图的兼际；于主体与客体之间，时间与永恒之间，人与神之间并兼而有之；共同参与的实在
Met`a`lep′tic有三种意思
a. 1. Of or pertaining to a metalepsis.
2. Transverse; as, the metaleptic motion of a muscle.
3. (Chem.) Of, pertaining to, concerned in, or occurring by, metalepsy.
这里应该取第一种意思，“属于或有关神-人共同参与的”
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