4. Khòaⁿ-khin Sin-khu ê lâng | 看輕身軀 ê 人

4. Khòaⁿ-khin Sin-khu ê lâng

Góa ū ōe boeh kā khòaⁿ-khin sin-khu ê lâng. Góa hi-bāng in bián têng-sin ha̍k-si̍p, mā bián têng-sin kàu-ha̍k, kan-ta su-iàu hām ka-tī ê sin-khu kóng chài-hōe, chū án-ne lâi tiām-chhùi.

"Góa sī sin-khu, sī lêng-hûn" ... gín-á án-ne kóng. Lâng ná m̄ chhiūⁿ gín-á án-ne kóng?

Chheng-chhéⁿ ê lâng, bêng-pe̍k ê lâng kóng: "Góa oân-choân sī sin-khu, bô khah ke; á lêng-hûn kan-ta sī sin-khu lāi mi̍h-kiāⁿ ê miâ."

Sin-khu sī chi̍t-ê tōa lí-tì, chi̍t-ê ì-gī ê to-iūⁿ, sī chiàn-cheng hām hô-pêng, sī iûⁿ-kûn hām khòaⁿ-iûⁿ-á.

Lí sin-khu ê kang-kū mā-sī lí ê sió lí-tì, hiaⁿ-tī ah, he lí kā kiò chò "cheng-sîn," ... sī lí tōa lí-tì ê sió kang-kū hām thit-thô-mi̍h.

Lí kóng "chū-ngó͘," tùi hit-ê sû kám-kak kiau-ngō͘. M̄-koh, koh-khah úi-tāi ê mi̍h-kiāⁿ ... he lí m̄-goān siong-sìn ... sī lí ê sin-khu liân i ê lí-tì; i bô kóng "chū-ngó͘," i kan-ta chò.

Kám-koan só͘ kám-kak, cheng-sîn só͘ bêng-pe̍k ê, pún-sin éng-oán m̄-sī bo̍k-tek. M̄-koh, kám-koan hām cheng-sîn boeh soeh-ho̍k lí, in sī it-chhè mi̍h-kiāⁿ ê bo̍k-tek: in tō sī chiah-nī sáng-sè.

Kám-koan hām cheng-sîn sī kang-kū hām thit-thô-mi̍h: tī in āu-bīn iáu-sī ū Chū-kí. Chū-kí kō͘ kám-koan ê ba̍k-chiu khòaⁿ, i mā kō͘ cheng-sîn ê hīⁿ-khang thiaⁿ.

Chū-kí ti̍t-ti̍t thiaⁿ koh khòaⁿ; i pí-kàu, khòng-chè, cheng-ho̍k, phò-hoāi. I thóng-tī, mā sī chū-ngó͘ ê thóng-tī chiá.

Tī lí ê su-sióng hām kám-chêng āu-bīn, hiaⁿ-tī ah, ū chi̍t-ê kiông-tāi ê chú, chi̍t-ê bô-miâ ê tì-chiá ... he kiò chò Chū-kí; i tòa tī lí ê sin-khu, he tō sī lí ê sin-khu.

Lí ê sin-khu lāi ū pí lí siōng hó ê tì-hūi koh-khah chē ê lí-tì. Siáng chai-iáⁿ, sī án-chóaⁿ lí ê sin-khu kan-ta su-iàu lí ê tì-hūi?

Lí ê Chū-kí chhiò lí ê chū-ngó͘, hām i hong-sîn ê thiàu-tiô. "Chiah-ê su-sióng ê thiàu-tiô hām poe-tāng tùi góa sǹg siáⁿ ah?" i án-ne tùi ka-tī kóng. "Put-kò sī ta̍t-kàu góa ê bo̍k-tek ê oan-lō͘. Góa chiah sī khan-tāng chū-ngó͘ ê soh-á, sī i ê koan-liām ê thê-sī chiá."

Chū-kí tùi chū-ngó͘ kóng: "Kám-kak thòng-khó͘!" Chū án-ne, i siū-khó͘, tō su-khó boeh án-chóaⁿ mài koh thòng-khó͘ ... ūi-tio̍h hit-ê bo̍k-tek, i tio̍h án-ne siūⁿ.

Chū-kí tùi chū-ngó͘ kóng: "Kám-kak khoài-lo̍k!" Chū án-ne i hoaⁿ-hí, tō su-khó boeh án-chóaⁿ sî-siông hoaⁿ-hí ... ūi-tio̍h hit-ê bo̍k-tek, i tio̍h án-ne siūⁿ.

Tùi khòaⁿ-khin sin-khu ê lâng, góa boeh kóng chi̍t-kù ōe. In khòaⁿ-khin, sī in-ūi in ê chun-tiōng. Sī siáⁿ-mi̍h chhòng-chō chhut chun-tiōng, khòaⁿ-khin, kè-ta̍t, hām ì-chì?

Ū chhòng-chō-le̍k ê Chū-kí ūi ka-tī chhòng-chō chun-tiōng hām khòaⁿ-khin, i ūi ka-tī chhòng-chō hoaⁿ-hí hām kan-khó͘. Ū chhòng-chō-le̍k ê sin-khu ūi ka-tī chhòng-chō cheng-sîn, lâi chò i ê ì-chì ê chhiú.

Sīm-chì lín gū-gōng koh khòaⁿ-khin, lín chiah-ê khòaⁿ-khin sin-khu ê lâng, ta̍k-ê mā ūi lín ê Chū-kí ho̍k-bū. Góa kā lí kóng, lí ê chū-kí siūⁿ boeh sí, boeh ùi sèⁿ-miā lī-khui.

Lí ê Chū-kí í-keng bē-tàng chò i siōng giàn ê tāi-chì: ... chò chhiau-thoat ka-tī ê chhòng-chō. He sī i ê siōng giàn; he sī i siōng kah-ì.

M̄-koh, taⁿ chò he í-keng bē-hù ah: ... Só͘-tì, lín chiah-ê khòaⁿ-khin sin-khu ê lâng ah, lín ê Chū-kí boeh khut-ho̍k.

Khut-ho̍k ... lín ê Chū-kí án-ne ǹg-bāng; tō-sī án-ne, lín piàn-chò khòaⁿ-khin sin-khu ê lâng. In-ūi lín í-keng bē-tàng chò chhiau-thoat ka-tī ê chhòng-chō.

Tō-sī án-ne, lín taⁿ tùi sèⁿ-miā hām thó͘-tē siū-khì. Tī lín khòaⁿ-khin ê ba̍k-bóe ū bô ì-sek ê ba̍k-chhiah.

Lín chiah-ê khòaⁿ-khin sin-khu ê lâng ah, góa m̄ kiâⁿ lín ê lō͘! Lín m̄-sī góa kiâⁿ-óng Chhiau-jîn ê kiô! ... 

Zarathustra án-ne kóng.

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4. 看輕身軀 ê 人

我有話欲 kā 看輕身軀 ê 人. 我希望 in 免重新學習, mā 免重新教學, kan-ta 需要 hām ka-tī ê 身軀講再會, 自 án-ne 來恬喙.

"我是身軀, 是靈魂" ... 囡仔 án-ne 講. 人那毋像囡仔 án-ne 講?

清醒 ê 人, 明白 ê 人講: "我完全是身軀, 無較加; á 靈魂 kan-ta 是身軀內物件 ê 名."

身軀是一个大理智, 一个意義 ê 多樣, 是戰爭 hām 和平, 是羊群 hām 看羊仔.

你身軀 ê 工具 mā 是你 ê 小理智, 兄弟 ah, he 你 kā 叫做 "精神," ... 是你大理智 ê 小工具 hām 𨑨迌物.

你講 "自我," 對彼个詞感覺驕傲. M̄-koh, koh-khah 偉大 ê 物件 ... he 你毋願相信 ... 是你 ê 身軀連伊 ê 理智; 伊無講 "自我," 伊 kan-ta 做.

感官所感覺, 精神所明白 ê, 本身永遠毋是目的. M̄-koh, 感官 hām 精神欲說服你, in 是一切物件 ê 目的: in tō 是 chiah-nī 聳勢.

感官 hām 精神是工具 hām 𨑨迌物: tī in 後面猶是有自己. 自己 kō͘ 感官 ê 目睭看, 伊 mā kō͘ 精神 ê 耳空聽.

自己直直聽 koh 看; 伊比較, 控制, 征服, 破壞. 伊統治, mā 是自我 ê 統治者.

Tī 你 ê 思想 hām 感情後面, 兄弟 ah, 有一个強大 ê 主, 一个無名 ê 智者 ... he 叫做自己; 伊蹛 tī 你 ê 身軀, he tō 是你 ê 身軀.

你 ê 身軀內有比你上好 ê 智慧 koh-khah 濟 ê 理智. Siáng 知影, 是按怎你 ê 身軀 kan-ta 需要你 ê 智慧?

你 ê 自己笑你 ê 自我, hām 伊風神 ê 跳趒. "Chiah-ê 思想 ê 跳趒 hām 飛動對我算啥 ah?" 伊 án-ne 對 ka-tī 講. "不過是達到我 ê 目的 ê 彎路. 我才是牽動自我 ê 索仔, 是伊 ê 觀念 ê 提示者."

自己對自我講: "感覺痛苦!" 自 án-ne, 伊受苦, tō 思考欲按怎莫 koh 痛苦 ... 為著彼个目的, 伊 tio̍h án-ne 想.

自己對自我講: "感覺快樂!" 自 án-ne 伊歡喜, tō 思考欲按怎時常歡喜 ... 為著彼个目的, 伊 tio̍h án-ne 想.

對看輕身軀 ê 人, 我欲講一句話. In 看輕, 是因為 in ê 尊重. 是啥物創造出尊重, 看輕, 價值, hām 意志?

有創造力 ê 自己為 ka-tī 創造尊重 hām 看輕, 伊為 ka-tī 創造歡喜 hām 艱苦. 有創造力 ê 身軀為 ka-tī 創造精神, 來做伊 ê 意志 ê 手.

甚至恁寓戇 koh 看輕, 恁 chiah-ê 看輕身軀 ê 人, 逐个 mā 為恁 ê 自己服務. 我 kā 你講, 你 ê 自己想欲死, 欲 ùi 性命離開.

你 ê 自己已經 bē-tàng 做伊上癮 ê 代誌: ... 做超脫 ka-tī ê 創造. He 是伊 ê 上癮; he 是伊上佮意.

M̄-koh, 今做 he 已經袂赴 ah: ... 所致, 恁 chiah-ê 看輕身軀 ê 人 ah, 恁 ê 自己欲屈服.

屈服 ... 恁 ê自己 án-ne ǹg-bāng; tō 是 án-ne, 恁變做看輕身軀 ê 人. 因為恁已經 bē-tàng 做超脫 ka-tī ê 創造.

Tō 是 án-ne, 恁今對性命 hām 土地受氣. Tī 恁看輕 ê 目尾有無意識 ê 目赤.

恁 chiah-ê 看輕身軀 ê 人 ah, 我毋行恁 ê 路! 恁毋是我行往超人 ê 橋! ... 

Zarathustra án-ne 講.

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4. The Dispisers of the Body

To the despisers of the body will I speak my word. I wish them neither to learn afresh, nor teach anew, but only to bid farewell to their own bodies,—and thus be dumb.

"Body am I, and soul"—so saith the child. And why should one not speak like children?

But the awakened one, the knowing own* [one], saith: "Body am I entirely and nothing more; and soul is only the name of something in the body."

The body is a big sagacity, a plurality with one sense, a war and a peace, a flock and a shepherd.

An instrument of thy body is also thy little sagacity, my brother, which thou callest a "spirit"—a little instrument and plaything of thy big sagacity.

"Ego," sayest thou, and art proud of that word. But the greater thing—in which thou are unwilling to believe—is thy body with its big sagacity; it saith not "ego," but doeth it.

What the sense feeleth, what the spirit discerneth, hath never its end in itself. But sense and spirit would fain persuade thee that they are the end of all things: so vain are they.

Instruments and plaything are sense and spirit: behind them there is still the Self. The Self seeketh with the eyes of the senses, it hearkeneth also with the ears of the spirit.

Ever hearkeneth the Self, and seeketh; it compareth, mastereth, conquereth, and destroyeth. It ruleth, and is also the ego's ruler.

Behind thy thoughts and feelings, my brother, there is a mighty lord, and unknown sage —it is called Self; it dwelleth in thy body, it is thy body.

There is more sagacity in thy body than in thy best wisdom. And who then knoweth why thy body requireth just thy best wisdom?

Thy Self laugheth at thine ego, and its proud prancings. "What are these prancings and flights of thought unto me?" it saith to itself. "A by-way to my purpose. I am the leading-string of the ego, and the prompter of its notions."

The Self saith unto the ego: "Feel pain!" And thereupon it suffereth, and thinketh how it may put and* [an] end thereto—and for that very purpose it is meant to think.

The Self saith unto the ego: "Feel pleasure!" Thereupon it rejoiceth, and thinketh how it many offtimes* [ofttimes] rejoice—and for that very purpose it is meant to think.

To the dispisers of the body will I speak a word. That they dispise is caused by their esteem. What is it that created esteeming and despising and worth and will?

The creating Self created for itself esteeming and despising, it created for itself joy and woe. The creating body created for itself spirit, as a hand to its will.

Even in your folly and despising ye each serve your Self, ye despisers of the body. I tell you, your very self wanteth to die, and turneth away from life.

No longer can your Self do that which it desireth most:— create beyond itself. That is what it desireth most; that is all its fervour.

But it is now too late to do so:—so your Self wisheth to succumb, ye despisers of the body.

To succumb—so wisheth your Self; and therefore have ye become despisers of the body. For ye can no longer create beyond yourselves.

And therefore are ye now angry with life and with the earth. And unconscious envy is in the sidelong look of your contempt.

I go not your way, ye despisers of the body! Ye are no bridges for me to the Superman!—

Thus spake Zarathustra.

**Analysis and Summary: The Body and the Self (Chapter 4)

This passage from "Thus Spoke Zarathustra" by Friedrich Nietzsche explores the relationship between the body, the Self, and the ego. Here's a breakdown and summary:

Against the Despisers of the Body:

Zarathustra addresses those who despise the body, urging them to "be dumb" rather than teach or learn anew.

He emphasizes the interconnectedness of body and soul, contrasting the child's dualistic view ("Body am I, and soul") with the "awakened one" who sees the body as the source of everything.

The Body as the Source of Intelligence:

Zarathustra describes the body as a "big sagacity" – a complex and unified system far greater than the "little sagacity" (mind or spirit).

He argues that the mind is merely an instrument of the body and that true intelligence comes from the body's "big sagacity."

The Ego and the Self:

Zarathustra differentiates between the ego (conscious self) and the Self (a deeper, unconscious force).

He argues that the ego is ultimately ruled by the Self, which uses the senses and mind to achieve its goals.

The Self perceives, learns, and acts through these tools but remains distinct from them.

The Primacy of the Self:

He emphasizes that the Self is wiser than the ego and its conscious thoughts.

The ego's desires and actions are ultimately driven by the needs and goals of the Self.

The Self uses pain and pleasure as motivators for the ego to take action and learn.

The Despisers of the Body as Frustrated Creators:

Zarathustra criticizes those who devalue the body, suggesting this stems from their inability to "create beyond themselves."

He argues that creation requires the body's power, and their self-loathing and envy derive from this frustration.

He views them as obstacles on his path towards the "Superman" – a future ideal of human evolution.

Summary:

This passage challenges the mind-body dualism and emphasizes the body as the foundation of intelligence and action. It introduces the concept of the Self as a powerful, unconscious force driving the ego and human experience. Zarathustra criticizes those who neglect the body  and sees them as hindering the path towards a higher form of humanity.**

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