关于友谊和游戏的16个片段

IF 1.8 Q2 INTERNATIONAL RELATIONS
Graham M. Smith
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引用次数: 0

摘要

一、在一篇关于创造的复述中,上帝创造人类不是一次,而是两次。在创造的第一个故事中,这些人类(包括男性和女性)据说是按照上帝的形象变出来的。他们被告知要充满大地并征服它。相反,上帝完成了他的工作,就休息了。在创造的第二个故事中,上帝从尘埃中塑造人,并将生命注入他所塑造的事物中。后来,上帝对他的创造物进行细分,以拯救人类免于孤独。因此,这两个人都是彼此的一部分,但又彼此分离:“我骨子里的骨头和我肉里的肉”。在一个经济而有目的的体系中,它们是一种过度或奢侈。一切都在它的位置,任何东西都不可能在别处。有神圣的秩序。这些第二个人像孩子一样天真无邪,被留在一起,在花园里玩耍。我们都知道他们正走向堕落——花园里有阴谋。二、在一个关于开头的故事中,有两棵树的果实是禁止人类食用的:“生命之树和善恶之树”。当谈到第一棵树果实的性质时,这条“比田野里任何野兽都狡猾”的蛇并没有撒谎。吃了它之后,人类被放逐,以免他们吃了第二棵树,这棵树会给他们永生。上帝无法承受任何平等——他在自己和人类之间以及男人和女人之间设定了等级制度。在花园之后,人类又被抛到了一起。与上帝的友谊似乎是不可能的。上帝是统一和完整的;人类是多重的,永远没有完成。他们不再是童真和天真,而是要辛勤劳动和受苦。他们只能考虑彼此以及自己缺乏目的和必要性(这是他们通往友谊和游戏的道路)。III、 亚伯拉罕是一个特殊的人,因为据说他是上帝的朋友。在一神教之外,人类发现自己既是神的玩物,又是神的玩伴。友谊存在于发明、越轨、诡计和背信弃义之中。它存在于人与神、每一种生物的相互作用中,既是神话又是世俗。这样一个世界是开放和充满活力的。它是由不同的碎片和矛盾(本体论、空间论、时间论)拼凑而成的。在这样一个既未完成又无法完成的世界里,友谊和游戏,各种各样,都可以蓬勃发展。IV、 尼采的《疯子》揭露了人类是上帝的凶手,告诫我们思考我们必须发明的神圣游戏,才能配得上这一行为。他问我们是否必须成为神,甚至看起来配得上做这件事。犯罪引发了虚无主义:这种情况千变万化。人类再一次可以自由玩耍;人类可以自由地创造新形式的
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Sixteen fragments on friendship and play
I. In one retelling of creation, God creates humans not once, but twice. In the first story of creation, these humans (both male and female) are said to be conjured in God’s image. They are told to fill the earth and subdue it. In contrast, having finished His work, God rests. In the second story of creation, God forms man from dust and breathes life into what He fashions. Later, God subdivides His creation to save the man from being alone. The two humans are thus both a part of each other, but separate from one another: ‘bone of my bones and flesh of my flesh’. They are an excess or luxury in an otherwise economic and purposeful system. Everything is in its place and nothing could be elsewhere. There is divine order. Childlike and innocent, these second humans are left to be together and to play in the Garden. We all know they were heading for a fall – there is trickery in the Garden . . . II. In one of the stories about the beginning, the fruit of two trees are forbidden to the humans: ‘the tree of life and the tree of the knowledge of good and evil’. The serpent ‘more crafty than any beast of the field’ isn’t lying when it speaks about the nature of the fruit of the first tree. Having eaten from it, the humans are banished lest they eat from the second tree that would give them immortality. God can bear no equals – and He sets a hierarchy between himself and humans, and between the man and woman. After the Garden, humans are thrown back on to each other. Friendship with God does not seem possible. God is unitary and complete; the humans are multiple and forever unfinished. No longer childlike and innocent, they are to toil and suffer. They are left to contemplate each other and their own lack of purpose and necessity (it is their pathway to friendship and play). III. Abraham is an exceptional human being as he is said to be the friend of God. Outside of monotheism, humans find themselves as both the playthings and the playmates of the gods. Friendship is found in invention, transgression, trickery, and treachery. It is found in the interplay of humans and gods, and every creature and being both mythical and mundane. Such a world is open and dynamic. It is a woven patchwork of disparate pieces and contradictions (ontologically, spatially, temporally). In such a world that is both unfinished and unfinishable, friendship and play, in all their myriad varieties, can flourish. IV. Exposing humans as the murderers of God, Nietzsche’s Madman exhorts us to contemplate the sacred games we shall have to invent to be worthy of the deed. He asks whether we shall have to become gods even to seem worthy of the deed. The crime precipitates nihilism: this condition is kaleidoscopic. Once again humans are free to play; humans are free to forge new forms of
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