2. Bí-tek ê Káng-chō | 美德 ê 講座

2. Bí-tek ê Káng-chō

Chèng-lâng tùi Zarathustra o-ló chi̍t-ê tì-chiá, kóng i chiok gâu káng-lūn khùn-bîn hām bí-tek ê tāi-chì: in-ūi che i tit-tio̍h chin hó ê miâ-siaⁿ hām o-ló, chē-chē siàu-liân-ke chē lâi i ê bīn-chêng. Zarathustra mā khì i hia, hām siàu-liân-ke chò-tīn chē tī i bīn-chêng. Chū án-ne, hit-ê tì-chiá án-ne kóng:

Tī khùn-bîn bīn-chêng tio̍h chun-kèng koh khiam-hi! He sī tē-it hāng tāi-chì! Tio̍h siám-pī hiah-ê khùn bē hó koh kui-mê chheng-chhéⁿ ê lâng!

Sīm-chì chhat-thau mā tùi khùn-bîn khiam-hi: I chóng-sī tī àm-iā khin-khin-á thau. M̄-koh, siú-iā ê lâng tō bô teh sè-jī; i chhì giâ-giâ chah i ê hō-kak.

Khùn-bîn m̄-sī sió gē-su̍t: ūi tio̍h hit-ê bo̍k-tek, su-iàu ji̍t-sî kui-kang pó-chhî chheng-chhéⁿ.

Chi̍t-kang lí tio̍h khek-chè ka-tī cha̍p-pái: án-ne thang ín-khí kiān-choân ê phî-lô, sī lêng-hûn ê a-phiàn.

Lí mā tio̍h pàng-sang ka-tī cha̍p-pái: in-ūi khek-chè sī thòng-khó͘, bô pàng-sang tō khùn bē hó.

Tī ji̍t-sî, lí tio̍h hoat-hiān cha̍p-ê chin-lí; nā-bô, lí tō tī àm-sî chhōe, lí ê lêng-hûn tō ē iau-ki.

Tī ji̍t-sî, lí tio̍h chhiò cha̍p-pái, tio̍h hoaⁿ-hí; nā-bô, lí ê ūi, iā-tō-sī thòng-khó͘ ê kin-goân, tō ē tī àm-sî kā lí loān.

Chin chió lâng chai-iáⁿ che, m̄-koh lâng tio̍h ū it-chhè ê bí-tek chiah khùn ē hó. Góa kám boeh chò ké ê kan-chèng? Góa kám boeh hoān kan-îm?

Góa kám boeh siàu-siūⁿ chhù-piⁿ ê cha-bó͘-kán? Che it-chhè lóng hām hó khùn-bîn bē hia̍p-tiau.

Sīm-chì lâng ū it-chhè ê bí-tek, iáu su-iàu chi̍t-hāng tāi-chì: tī tio̍h ê sî-kan sàng bí-tek lóng khì khùn.

Án-ne in tō bē hō͘-siong oan-ke, ná chi̍t-tīn koai cha-bó͘! Jî-chhiáⁿ sī ūi-tio̍h lí, lí chit-ê put-hēng ê lâng ah!

Hām Sîn, hām lín chhù-piⁿ hô-hó: hó khùn-bîn hi-bāng sī án-ne. Mā hām lín chhù-piⁿ ê ok-mô͘ hô-hó! Nā bô, i ē tī àm-sî kā lí tîⁿ.

Chun-tiōng chèng-hú, sūn-ho̍k in, sīm-chì tùi àu-kó͘ chèng-hú mā án-ne! Hó khùn-bîn mā án-ne hi-bāng. Khoân-le̍k nā kah-ì kō͘ àu-kó͘ kha kiâⁿ-lō͘, góa iū ē-tàng án-chóaⁿ tàu saⁿ-kāng ah?

Chāi góa khòaⁿ, kā i ê iûⁿ-á chhōa kàu siōng chheⁿ-chhùi ê chháu-po͘--ê, tō sī siōng hó ê khòaⁿ-iûⁿ-á: che án-ne mā hām hó khùn-bîn ū hia̍p-tiau.

Góa bô-ài ū chē-chē êng-ū, mā bô-ài tōa châi-hù: he ē ín-khí phî-khì. M̄-koh, nā bô hó miâ-siaⁿ, bô tām-po̍h ke-hóe mā khùn bē hó-sè.

Chió tông-phòaⁿ pí pháiⁿ tông-phōaⁿ koh-khah siū góa hoan-gêng: M̄-koh, in ê lâi hām khì ài tio̍h-sî. Án-ne chiah ē hām hó khùn-bîn hia̍p-tiau.

Sīm-chì cheng-sîn sàn-chhiah--ê, mā hō͘ góa hoaⁿ-hí: in chhiok-chìn khùn-bîn. In ū hok-khì, iû-kî lâng nā chóng-sī sūn-ho̍k in.

Chū án-ne, ji̍t-sî tī ū bí-tek ê lâng hia kòe. Àm-sî lâi ê sî, góa chù-ì mài chio khùn-bîn. I bô-ài lâng chio ... khùn-bîn, sī bí-tek ê chú-lâng!

M̄-koh, góa su-khó ji̍t-sî ê só͘ chò, só͘ siūⁿ. Án-ne su-khó, ná gû-bó hiah ū nāi-sim, góa mn̄g ka-tī: Lí ê cha̍p-pái khek-chè sī siáⁿ?

Siáⁿ-mi̍h sī góa ê  cha̍p-pái pàng-sang, cha̍p-ê chin-lí, cha̍p-pái hō͘ góa sim-koaⁿ hoaⁿ-hí ê chhiò?

Án-ne siūⁿ, hō͘ sì-cha̍p tiâu su-sióng iô-tāng, he sûi tō lâi ... khùn-bîn, bô lâng chio, bí-tek ê chú-lâng.  

Khùn-bîn phok góa ê ba̍k-chiu, ba̍k-chiu piàn tāng. Khùn-bîn bong góa ê chhùi, chhùi tō khui-khui.

Kóng si̍t-chāi, i khin-kha khin-chhiú lâi góa chia, siōng khó-ài ê chhat-thau, thau cháu góa ê su-sióng: góa gāng-gāng khiā tio̍h, ná-chhiūⁿ chit-ê káng-chō.

M̄-koh, góa bô koh khiā gōa-kú: Góa í-keng tó--lo̍h. ... 

Zarathustra thiaⁿ hit-ê tì-chiá án-ne kóng, i tī sim-lāi chhiò: in-ūi hit-sî ū chi̍t-ê kng kā i tiám-chhéⁿ, i tō kā ka-tī ê sim kóng:

Chit-ê ū sì-cha̍p ê su-sióng ê tì-chiá khòaⁿ sī gōng-lâng: m̄-koh góa siong-sìn i chai-iáⁿ án-chóaⁿ hó khùn.

Sīm-chì tòa óa chit-ê tì-chiá ê lâng mā hēng-hok! Chit-chióng khùn-bîn ē thoân-jiám ... sīm-chì thàng kòe kāu piah mā ē thoân-jiám.

Sīm-chì i ê káng-chō mā ū mô͘-su̍t. Siàu-liân-ke chē tī bí-tek káng-tō chiá bīn-chêng, pēng bē bô-chhái-kang. 

I ê tì-hūi sī tio̍h pó-chhî chheng-chhéⁿ chiah ē hó-khùn. Kóng si̍t-chāi, sèⁿ-miā nā bô ì-gī, góa koh tio̍h soán chi̍t-ê bô ì-gī, iā tō sī góa siōng kah-ì ê bô ì-gī.

 Taⁿ góa chin liáu-kái, kòe-khì chèng-lâng chhōe bí-tek kàu-su ê sî, in chú-iàu sī teh chhōe siáⁿ. In teh chhōe ka-tī ê hó khùn-bîn, hām chhiok-chìn hó khùn-bîn ê a-phiàn thâu bí-tek!

Tùi só͘-ū siū o-ló ê káng-chō tì-chiá lâi kóng, tì-hūi tō sī bô bîn-bāng ê khùn-bîn: in m̄-chai koh khah koân ê sèⁿ-miā ì-gī.

Sīm-chì kàu taⁿ, chin khak-tēng, iáu ū chit-khoán ê bí-tek káng-su, m̄-koh bô chóng-sī chiah-nī hó miâ-siaⁿ: m̄-koh in ê sî-tāi í-keng kòe. In koh khiā bô gōa-kú: in í-keng tó tī hia.

Hiah-ê khí ài-khùn ê lâng hok-khì lah: in-ūi in chin kín tō ē tuh-ku khùn--khì. ... 

Zarathustra án-ne kóng.

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2. 美德 ê 講座

眾人 tùi Zarathustra o-ló 一个智者, 講伊足 gâu 講論睏眠 hām 美德 ê 代誌: 因為 che 伊得著真好 ê 名聲 hām o-ló, 濟濟少年家坐來伊 ê 面前. Zarathustra mā 去伊 hia, hām 少年家做陣坐 tī 伊面前. 自 án-ne, 彼个智者 án-ne 講:

Tī 睏眠面前 tio̍h 尊敬 koh 謙虛! He 是第一項代誌! Tio̍h 閃避 hiah-ê 睏袂好 koh 規暝清醒 ê 人!

甚至賊偷 mā tùi 睏眠謙虛: 伊總是 tī 暗夜輕輕仔偷. M̄-koh, 守夜 ê 人 tō 無 teh 細膩; 伊刺 giâ-giâ 扎伊 ê 號角.

睏眠毋是小藝術: 為著彼个目的, 需要日時規工保持清醒.

一工你 tio̍h 克制 ka-tī 十擺: án-ne thang 引起健全 ê 疲勞, 是靈魂 ê 鴉片.

你 mā tio̍h 放鬆 ka-tī 十擺: 因為克制是痛苦, 無放鬆 tō 睏袂好.

Tī 日時, 你 tio̍h 發現十个真理; 若無, 你 tō tī 暗時揣, 你 ê 靈魂 tō ē 枵饑.

Tī 日時, 你 tio̍h 笑十擺, tio̍h 歡喜; 若無, 你 ê 胃, 也 tō 是痛苦 ê 根源, tō ē tī 暗時 kā 你亂.

真少人知影 che, m̄-koh 人 tio̍h 有一切 ê 美德才睏 ē 好. 我 kám 欲做假 ê 干證? 我 kám 欲犯姦淫?

我 kám 欲數想厝邊 ê 查某𡢃? Che 一切 lóng hām 好睏眠袂協調.

甚至人有一切 ê 美德, 猶需要一項代誌: tī tio̍h ê 時間送美德 lóng 去睏.

Án-ne in tō 袂互相冤家, ná 一陣乖查某! 而且是為著你, 你這个不幸 ê 人 ah!

Hām 神, hām 恁厝邊和好: 好睏眠希望是 án-ne. Mā hām 恁厝邊 ê 惡魔和好! 若無, 伊 ē tī 暗時 kā 你纏.

尊重政府, 順服 in, 甚至 tùi 漚古政府 mā án-ne! 好睏眠 mā án-ne 希望. 權力若佮意 kō͘ 漚古跤行路, 我又 ē-tàng 按怎鬥相共 ah?

在我看, kā 伊 ê 羊仔𤆬到上青翠 ê 草埔 ê, tō 是上好 ê 看羊仔: che án-ne mā hām 好睏眠有協調.

我無愛有濟濟榮譽, mā 無愛大財富: he ē 引起脾氣. M̄-koh, 若無好名聲, 無淡薄家伙 mā 睏袂好勢.

少同伴比歹同伴 koh-khah 受我歡迎: M̄-koh, in ê 來 hām 去愛著時. Án-ne 才 ē hām 好睏眠協調.

甚至精神散赤 ê, mā 予我歡喜: in 促進睏眠. In 有福氣, 尤其人若總是順服 in.

自 án-ne, 日時 tī 有美德 ê 人 hia 過. 暗時來 ê 時, 我注意莫招睏眠. 伊無愛人招 ... 睏眠, 是美德 ê 主人!

M̄-koh, 我思考日時 ê 所做, 所想. Án-ne 思考, ná 牛母 hiah 有耐心, 我問 ka-tī: 你 ê 十擺克制是啥?

啥物是我 ê  十擺放鬆, 十个真理, 十擺予我心肝歡喜 ê 笑?

Án-ne 想, 予四十條思想搖動, he 隨 tō 來 ... 睏眠, 無人招, 美德 ê 主人.  

睏眠 phok 我 ê 目睭, 目睭變重. 睏眠摸我 ê 喙, 喙 tō 開開.

講實在, 伊輕跤輕手來我 chia, 上可愛 ê 賊偷, 偷走我 ê 思想: 我愣愣徛著, ná 像這个講座.

M̄-koh, 我無 koh 徛偌久: 我已經倒落. ... 

Zarathustra 聽彼个智者 án-ne 講, 伊 tī 心內笑: 因為彼時有一个光 kā 伊點醒, 伊 tō kā ka-tī ê 心講:

這个有四十个思想 ê 智者看是戇人: m̄-koh 我相信伊知影按怎好睏.

甚至蹛倚這个智者 ê 人 mā 幸福! 這種睏眠 ē 傳染 ... 甚至迵過厚壁 mā ē 傳染.

甚至伊 ê 講座 mā 有魔術. 少年家坐 tī 美德講道者面前, 並袂無彩工. 

伊 ê 智慧是 tio̍h 保持清醒才 ē 好睏. 講實在, 性命若無意義, 我 koh tio̍h 選一个無意義, 也 tō 是我上佮意 ê 無意義.

 今我真了解, 過去眾人揣美德教師 ê 時, in主要是 teh 揣啥. In teh 揣 ka-tī ê 好睏眠, hām 促進好睏眠 ê 鴉片頭美德!

對所有受 o-ló ê 講座智者來講, 智慧 tō 是無眠夢 ê 睏眠: in 毋知 koh khah 懸 ê 性命意義.

甚至到今, 真確定, 猶有這款 ê 美德講師, m̄-koh 無總是 chiah-nī 好名聲: m̄-koh in ê 時代已經過. In koh 徛無偌久: in 已經倒 tī hia.

Hiah-ê 起愛睏 ê 人福氣 lah: 因為 in chin 緊 tō ē tuh-ku 睏去. ... 

Zarathustra án-ne 講.

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2. The Academic Chairs of Virtue

People commended unto Zarathustra a wise man, as one who could discourse well about sleep and virtue: greatly was he honoured and rewarded for it, and all the youths sat before his chair. To him went Zarathustra, and sat among the youths before his chair. And thus spake the wise man:

Respect and modesty in presence of sleep! That is the first thing! And to go out of the way of all who sleep badly and keep awake at night!

Modest is even the thief in the presence of sleep: He always stealeth softly through the night. Immodest, however, is the night-watchman; immodestly he carrieth his horn.

No small art is it to sleep: it is necessary for that purpose to keep awake all day.

Ten times a day must thou overcome thyself: that causeth wholesome weariness, and is poppy to the soul.

Ten times must thou reconcile again with thyself; for overcoming is bitterness, and badly sleep the unreconciled.

Ten truths must thou find during the day; otherwise wilt thou seek truth during the night, and they* [thy] soul will have been hungry.

Ten times must thou laugh during the day, and be cheerful; otherwise thy stomach, the father of affliction, will disturb thee in the night.

Few people know it, but one must have all the virtues in order to sleep well. Shall I bear false witness? Shall I commit adultery?

Shall I covet my neighbour's maidservant? All that would ill accord with good sleep.

And even if one have all the virtues, there is still one thing needful: to send the virtues themselves to sleep at the right time.

That they may not quarrel with one another, the good females! And about thee, thou unhappy one!

Peace with God and thy neighbour: so desireth good sleep. And peace also with thy neighbour's devil! Otherwise it will haunt thee in the night.

Honour to the government, and obedience, and also to the crooked government! So desireth good sleep. How can I help it, if power liketh to walk on crooked legs?

He who leadeth his sheep to the greenest pasture, shall always be for me the best shepherd: so doth it accord with good sleep.

Many honours I want not, nor great treasures: they excite the spleen. But it is bad sleeping without a good name and a little treasure.

A small company is more welcome to me than a bad one: but they must come and go at the right time. So doth it accord with good sleep.

Well, also, do the poor in spirit please me: they promote sleep. Blessed are they, especially if one always give in to them.

Thus passeth the day unto the virtuous. When night cometh, then take I good care not to summon sleep. It disliketh to be summoned—sleep, the lord of the virtues!

But I think of what I have done and thought during the day. Thus ruminating, patient as a cow, I ask myself: What were they* [thy] ten overcomings?

And what were the ten reconciliations, and the ten truths, and the ten laughters with which my heart enjoyed itself?

Thus pondering, and cradled by forty thoughts, it over taketh me all at once—sleep, the unsummoned, the lord of the virtues.

Sleep tappeth on mine eye, and it turneth heavy. Sleep toucheth my mouth, and it remaineth open.

Verily, on soft soles doth it come to me, the dearest of thieves, and stealeth from me my thoughts: stupid do I then stand, like this academic chair.

But not much longer do I then stand: I already lie.—

When Zarathustra heard the wise man thus speak, he laughed in his heart: for thereby had a light dawned upon him and thus spake he to his heart:

A fool seemeth this wise man with his forty thoughts: but I believe he knoweth well how to sleep.

Happy even is he who liveth near this wise man! Such sleep is contagious—even through a thick wall it is contagious.

A magic resideth even in his academic chair. And not in vain did the youths sit before the preacher of virtue.

His wisdom is to keep awake in order to sleep well. And verily, if life had no sense, and I had to choose nonsense, this would be the desirablest nonsense for me also.

Now know I well what people sought formerly above all else when they sought teachers of virtue. Good sleep they sought for themselves, and poppy-head virtues to promote it!

To all those belauded sages of the academic chairs, wisdom was sleep without dreams: they knew no higher significance of life.

Even at present, to be sure, there are some like this preacher of virtue, and not always so honourable: but their time is past. And not much longer do they stand: there they already lie.

Blessed are those drowsy ones: for they shall soon nod to sleep.—

Thus spake Zarathustra.

**Analysis and Summary: The Academic Chairs of Virtue

This passage from "Thus Spoke Zarathustra" by Friedrich Nietzsche satirizes the concept of "virtue" as presented by an academic teacher. Here's a breakdown and summary:

The Teacher's Prescriptions for Good Sleep:

The wise man emphasizes the importance of respecting and avoiding disturbing sleep.

He outlines a series of daily practices, including self-overcoming, reconciliation, seeking truth, laughter, and ethical conduct, as necessary for good sleep.

He suggests the need for "sending the virtues to sleep" to prevent conflict and promote peaceful slumber.

He emphasizes practical considerations like having a good reputation, a small amount of wealth, and choosing the right company for peaceful sleep.

He advocates for accepting authority, both good and bad, and yielding to the "poor in spirit" for the sake of good sleep.

He describes his own evening routine, pondering his day and enjoying the "unsummoned" arrival of sleep.

Zarathustra's Mocking Response:

While the teacher seems confident in his philosophy, Zarathustra finds it ridiculous.

He considers the teacher a fool and his forty daily reflections excessive.

However, he acknowledges the effectiveness of the approach for achieving good sleep.

He recognizes the contagious nature of the teacher's calm demeanor and the potential benefit of such sleep for the students.

He critiques the teacher's limited view of life, focusing solely on sleep instead of seeking higher meaning.

He criticizes the historical emphasis on "poppy-head virtues" aimed solely at promoting sleep.

He suggests that such teachers and their outdated philosophies are nearing their end.

Summary:

This passage uses satire to critique a narrow understanding of virtue focused solely on achieving good sleep. Zarathustra mocks the teacher's emphasis on practices solely for personal comfort

and highlights the lack of depth and purpose in such a philosophy. He suggests that these outdated approaches are fading and that a more profound approach to life is necessary.**

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