下周我们会回到柏拉图的《会饮篇》 Next week, we'll return to Plato's Symposium.
要看的是苏格拉底的演讲 And we'll be looking at the speech of Socrates.
苏格拉底演讲结构上的复杂程度 Socrates's speech is structurally more complicated
超过其他演讲 than the other speeches
因为他演讲的一大部分 because a large part of Socrates's speech
是在汇报 is a report by Socrates of
他是怎么学到爱的本质的 how he learned about the nature of love.
苏格拉底说他知道的一切 And Socrates claims that he learned whatever it is
都是从一个叫狄奥提玛的女人那儿学的 he knows from a woman Diotima.
在《会饮篇》的语境中 Within the context of the Symposium of course,
这么说当然是非常令人震惊的 this is a fairly shocking thing to say
因为那个氛围是非常男性的 since the atmosphere has been so macho,
是以男性为中心的 so male oriented.
所以我希望大家 So something I'd like you to do
在思考苏格拉底演讲候 as you think about Socrates's speech
在看他汇报从狄奥提玛那儿学的东西时 and about his report of how he learned from Diotima
想一想这篇演讲 is whether that speech
有没有超越一条界线 overcome some of the limitations that
《会饮篇》的大男子语境 that macho context of the Symposium
一直在构建这条界线 has been laboring under
从一开始便如此 ever since its very beginning
酒神狄俄尼索斯 when both the god Dionysus
和美神阿芙罗狄蒂 and the goddess Aphrodite
一开始就被排除在外 were excluded from the discussion.
下周三 Then on Wednesday, a week from today,
我会提到托尔金的书及同名电影 I will turn to some themes in both the book
《指环王》中的一些主题 and the movie of Tolkien's Lord of the Rings
我觉得这些主题 that seem to me to pick up some of the themes
也是我们课程的这一部分所探讨的 that we are looking at throughout this section of the course.
我想借此提醒大家课程进展到哪儿了 I want to remind you of where we stand right now.
我们已经看过阿里斯托芬的演讲 So we've looked at the speech of Aristophanes
他用神话来解读人类爱情本质 that uses myth to talk about nature of human love.
神话触及人类的核心本质 A myth gets at human nature at the essence of human beings
是通过讲述人类历史 by giving us a history of human beings.
这一点上 我们文化中最重要的神话 In this respect, the most important myth in our culture
还是《创世纪》中亚当和夏娃的故事 still remains the Adam and Eve story from the book of Genesis.
所以在讲这一块的时候 So I want to turn to that with an eye to
要和阿里斯托芬的神话作比较 how it compares through Aristophanes's myth
比较对人类起源和爱情本质的叙述 of human origins and the nature of human love.
但我想先来看《马太福音》第19章 But I want to start with Matthew 19.
《马太福音》第19章 Matthew 19 is a chapter of the Gospel
特别关注耶稣作为师者的形象 that has a special focus on Jesus as a teacher
而且特别以一篇关于婚姻的教诲开始 and it starts particularly from a teaching about marriage.
一些法利赛人来考验耶稣说 Some Pharisees came and tested Jesus by asking him,
人无论什么缘故 Is it lawful for a man to divorce his wife
都可以休妻么 on any and every ground?
耶稣回答说 Jesus asked in return,
你难道没有听说过 have you never heard that
造物主起初造人时 the Creator made them from the beginning
就是造男造女 male and female?
并且说 因此 And he added, For this reason
人要离开父母 a man shall leave his father and mother,
与妻子连合 and be made one with his wife
二人成为一体 and the two shall become one flesh.
既然如此 夫妻不再是两个人 It follows that they are no longer two individuals,
乃是一体的了 they are one flesh.
神配合的 人不可分开 What God has joined together, man must not separate.
这一段的特别之处在于 Part of what's so striking about this passage is that
耶稣将《创世纪》中的两部分合二为一 Jesus combines two passages from Genesis.
一部分是来自造人神话 One is the passage from the creation myth
即关于那六天 about the six days, the line about
你难道没有听说过 "have you never read that
造物主起初造人时 the Creator made them from the beginning
就是造男造女 male and female?"
和这个混在一起的 He combines that with something from
是亚当和夏娃的故事 the Adam and Eve story
并且评述了亚当 with an interpretation or comment
第一次见到为他所造的 upon Adam's reaction when he first sees
女人时的反应 the woman who's been created for him.
在耶稣的这篇教诲中 So in Jesus's teaching here,
两件原本并不直接相关的事 two things that in the text are
被合在了一起 not immediately integrated are integrated.
耶稣是在教诲说 Jesus's teaching that somehow
要想弄懂婚姻是什么 to understand what marriage really is,
我们就要合并那些 we have to combine things
我们以为分离的东西 that we might have thought of separately.
那么我们就来看一下《创世纪》 So let's turn our attention to Genesis
看一下 and see what it is
这个师者合并的究竟是什么 that this particular teacher is putting together
怎么来给人们解释婚姻 when he teaches people about what marriage would be.
第一部分大家都太熟悉了 The first passage, this is so famous,
几乎没有必要引用 但我还是念一下 it hardly seems worth quoting it, but I will anyway.
这是《创世纪》第1章 第26节左右 It's from Genesis 1. This is around line 26, verse 26.
神说 我们要照着我们的形象和样式造人 God said, "Let us make man in our image and likeness
使他们管理海里的鱼 空中的鸟 to rule the fish in the sea, the birds of heaven,
地上的牲畜和全部动物 the cattle, all wild animals on earth
和地上所爬的一切昆虫 and all reptiles that crawl upon the earth."
因而按照"我们的形象" So what's being created in "our image",
也就是神的形象所造的 that is in God's image here,
就是人类本身 is the human being as such.
这一节尚未暗示 This verse does not yet hint that
为了按照神的形象 in order to be an image of God,
人类要有性别的区分 human beings will have to be sexually differentiated.
大家也许觉得如果不读下去 You might say that if we read no farther,
我们会认为《创世纪》中作为基础的神话 we would expect the foundation myth in Genesis
很像阿里斯托芬的神话 to be more like the myth in Aristophanes
最初的完美人类是统一的 where the original perfect human nature is unitary,
是无性的 没有性别区分 is a-sexual, is not sexually distinguished.
全男 全女 或双性同体的人 The all-male, the all-female, and the androgynous beings
这些阿里斯托芬神话中最初的人类 in Aristophanes's myth of human origins
呈现的都是作为统一体的本质 are all unified images of human nature.
性的出现是因为 Sexuality occurs only after
最初的人类侵犯神权 the fall in response to some infringement
而受到堕落的惩罚 on divine privilege of original human nature.
但《创世纪》接着说 But Genesis goes on to say,
神就照着自己的形象造人 "So God created man in his own image
还是表现统一的语言 —still the unitary language
照着神的形象他造了人 in the image of God he created him
还是表现统一的语言 —still the unitary language;
他造了人 有男有女 male and female he created them."
突然我们就看到了性的区分 Suddenly we have sexual distinction.
话语本身是强调 So the language emphasizes the way that
一切人类都仿照神的形象 humanity, all humanity, images God.
接着我们又看到 But when we get down to
人如何仿照神的最清晰的描写 the most articulated description of how humanity images God,
是同时造出了男人和女人 it's through somehow maleness and femaleness together.
两者都一样是神的形象 One is not more an image than the other.
缺了哪一个这形象都不完整 Indeed the image's incomplete without both.
在这一方面 In this respect too,
我们又想起了阿里斯托芬神话中的一面 we are reminded of an aspect of Aristophanes's myth.
他认为我们现在的状态 Aristophanes's notion that in our current state,
只是破裂的一半 而非完整 we are simply broken halves, we are not wholes.
只有通过性 通过情爱的潜能 That it's our sexuality, our erotic potential
才能回到完整的状态 that can return us to a status of wholeness.
而我们这里看到的是 Here what we have is that
人类对神的形象的仿照 somehow the way that our humanness images God
需要有性别的变化和区分 requires sexual diversity, sexual distinction.
《创世纪》接着说道 Now what God goes on to say is,
神就赐福给他们 又对他们说 "God blessed them, and said to them,
要生养众多 遍满地面 治理这地 Be fruitful, and increase, fill the earth, and subdue it:
也要管理海里的鱼 空中的鸟 rule over the fish in the sea, the birds of heaven
和地上各样行动的活物 and every living thing that moves upon the earth."
在这个文本中 What does it mean in this text
人类仿照神有何含义？ for humanity to image the divine?
含义有很多 It means a number of things.
其中一点就是要能够统治 One of the things it means is to be able to rule,
能管理 做地球的管理者 to manage, to be stewards of the earth.
但最根本的 But at its most basic,
仿照神就是要仿照他在《圣经》一开始 to image God here is to image what God is doing
造人的过程中所一直歌颂的 throughout this hymn to creation that begins our Bible.
那就是要有创造力 有生育力 That is, to be creative, to be procreative.
仿照神就是要生养众多 To image God is to be fruitful.
因而生育的能力是人类 So that it's in human fertility that humanity
对创造者神最深层最直接的仿照 most deeply or most directly images this Creator God.
这种对人仿照神的强调 So we see why the emphasis on humanity imaging the divine
有其点睛处或说制高点 has as its punchline, its capstone,
即正是人的性让我们 the notion that its human sexuality that allows us
仿照了神的这个方面 to image at least this aspect of the divine,
充满力量 不打折扣 most potently, most fully.
我们又一次想到了 Again, we are reminded of
阿里斯托芬神话中的一些方面 certain aspects of Aristophanes' myth.
特别是我们想到了 Particularly, we are reminded of the way that
诸神有意 the gods see to it
让性服务于神圣之目的 that human sexuality serves a divine purpose.
但作为神圣目的的人类生育 But that divine purpose of human procreativity,
人类繁衍本身 human fertility is not itself
在他演讲中并非神圣 an image of anything divine in Aristophanes's speech.
他的演讲中 对神圣的仿照 The imaging of the divine in Aristophanes' speech
是以无性的原始人类形象出现的 comes about in the original a-sexual human nature.
可以说在阿里斯托芬的演讲中 Sexuality you might say in Aristophanes' speech
性纯粹是人类的事情 is a purely human concern.
它有神圣的目的 It serves divine purposes,
但它本身并非 but it is not itself part of
我们仿照神圣之物的一部分 what makes us in the image of something divine.
在他演讲中我们对神的仿照 We image the divine in Aristophanes' speech
是通过球形的身体 自足的状态 through our sphericity, our self-sufficiency.
因而 耶稣在教诲中引用的这句话 So, one verse that Jesus draws on for his own teaching
事关婚姻 事关受到离婚威胁的婚姻 about marriage, marriage under the threat of divorce,
同时也强调了人类的性在本质上 is this emphasis on humanity's sexuality as essentially
与繁衍 创造 生育有关 connected to fertility, to creativity or procreativity.
他引用的第二句话 The second verse that he draws on
出自《创世纪》第2章 comes from the second chapter of Genesis,
即人类在伊甸园 the specific myth about the creation of human beings
被创造的神话 in the Garden of Eden.
这个神话中 首先有了男人亚当 Now in this myth, first there's a man, Adam.
所有的动物都是造出来 All of the animals are created and are brought to him
作为他的伙伴的 as potential partners
因为神说一个人呆着对他不好 when God says it's not good for the man to be alone.
我要给他造伙伴 I'll provide a partner for him.
结果亚当给所有动物起了名字 But man gives a name to all the animals.
也就是说 所有动物都是从属于 That is all of the animals are subordinated
人的认知力和他的语言控制力的 to man's cognitive power, to his command over language.
没有一个是合适的伙伴 None of them are a fit partner,
因为每一个都可以说 because all of them in some way
附属于人类 are subordinate to human purpose.
既然人类这么特殊 In light of this human specialness,
那么哪里才能找到 where can humanity find something
合适的伙伴呢 that makes of it a partnership?
这里可以与阿里斯托芬的神话对比 Now think here again back to Aristophanes's myth.
这儿的描述中 人类还没堕落 In this account of humanity, humanity has not yet fallen.
人类没有过错 Humanity has done nothing wrong.
生来如此 It's intrinsic too.
我们需要伙伴的状态 Our completed state that we need partnership,
我们的不完整不是什么惩罚 our incompleteness is not a punishment for anything.
亚当不是破裂受伤的 Adam is not broken, or wounded.
他只是需要伙伴 He simply needs partnership.
因而在这里的人类历史中 So here, in this history of humanity,
我们对伙伴的需要正是完美的一部分 our need for partnership is a part of our perfection.
是完美人类的一部分 It's a part of what human perfection is.
而不是从某种人类完美状态的堕落 It is not a falling off from some state of human perfectibility.
接下来的故事我们都知道 Then, and we all know the story,
神让亚当好好睡了一觉 the Lord God puts Adam into a deep sleep
用亚当身体的一部分造了一个女人 and he constructs a woman from a part of Adam's body.
不同于造一个动物 Not an animal constructed in such a way that
附属于人类 it's subordinate to the man,
而是一个与亚当平等的伙伴 but rather a partner that's so equal with Adam
她是用他的身体造的 that she's created from his own body.
亚当从没有过 Now the man has not had
拥有伙伴的经历 the experience of partnership before.
他看到这个赤裸的女人出现在面前 And when this woman is brought before him, naked,
不知所措了 有点语无伦次 he loses it, and he babbles.
他的语无伦次是有意思的 Now he babbles in a way that's meaningful,
但几乎不循章法 but it's also just about ungrammatical.
在我们的译本中他说... What he says in this particular translation
英译本常常带有一点概括的因素 —and the English always clings it up a little bit.
他说 What he says is
这是我骨中的骨 "now this at last, bone from my bones,
肉中的肉 and flesh from my flesh."
他说 哦 天哪 她赤裸着 He says, "Oh my God, she's naked,
那... 那... 那是什么？ what wow what is that?
这... 这... 这是个伙伴 This, this, this is a partner.
这不是附属于我的东西 This is not something subordinated to me.
这就是我 但在我体外 This is me, but it's outside of me.
我和这个人做伙伴 相结合 My partnership, my union with this being
就和我跟自己做伙伴一样亲密 is as intimate as my partnership with myself,
而她更漂亮 except she's beautiful."
在此 我们看到了一个明显的区分 So at this moment we have a radical distinction
一方面是那些动物 between any kind of subordination relationship
与亚当的从属关系 Adam might bear to the animals
另一方面是能使他满足的真正伙伴 and the true partnership that would fulfill him.
当然 亚当和很多男人一样 Now to be sure, Adam like lots of men,
会受各种诱惑 will be tempted in various ways
而把妻子作为从属 to treat his wife as a subordinate.
关于这一点《圣经》说到很多 The Bible has lots to say on these sorts of issues.
但婚姻关系内的从属 But subordination within the marital partnership
是在人类堕落之后发生的事情 will be understood as something that occurs after the fall.
这是人类不完美的一部分 It is a part of human imperfection,
而不是完美的一部分 not a part of human perfectibility.
在亚当语无伦次地说了一通 And it's after this babbling joy of Adam
他真正的伙伴是什么样的之后 in seeing what a real partner would be for him,
我们看到了下面的话 that we have the passage,
这是耶稣引用的评论 the commentary from which Jesus quotes:
因此人要离开父母 That is why a man leaves his father and mother,
与妻子连合 二人成为一体 and is united to his wife, and the two become one flesh.
再来看阿里斯托芬怎么说 So, think back to Aristophanes again.
在他的神话中 In Aristophanes's myth,
人类的性欲 情爱的满足 the human sexual drive, the erotic satisfaction
是受再次结合的驱使 is driven by reunion.
正是那种再次结合 完美伙伴的感觉 It's that sense of reunion, of a perfect partnership,
让我们再次成为统一完整体 that makes us fully integrated and whole again,
这是性欲背后的原因 that's behind the sexual drive.
在这个亚当的故事中也是如此 So too in this story about Adam,
这个男人和女人的故事 about the man and the woman.
毕竟亚当没有说 After all Adam does not say
瞧 这个女人 "here, here is the woman
能做我孩子的母亲 who can be the mother of my children."
他说的是 我骨中的骨 肉中的肉 What he says is bone of my bone, flesh of my flesh.
他的关注点是结合的亲密感 He focuses on the intimacy of the union,
与这个存在可以实现的 the intimacy of the partnership possible
伙伴的亲密 with this other being.
我们就有了两个关于男人女人的故事 So we've got two stories about maleness and femaleness.
一个故事强调的是 In the one, the emphasis is on
仿照神的创造力而拥有繁衍的能力 fertility as an imaging of God's creativity;
另一个故事讲的是 in the other, we have a story about
伙伴的亲密 结合的亲密 the intimacy of partnership, of union.
《马太福音》第19章中 What Jesus does in Matthew 19
耶稣把这两者放在了一起 is to put these two right next to each other
来教诲婚姻的可能性 as a teaching about the possibilities of marriage,
婚姻该是什么样的 about what a marriage could be.
阿里斯托芬的神话 Aristophanes's myth
也包含了人类性的这两个方面 also considers both of these aspects of human sexuality:
结合和繁衍两方面 the unitive and the procreative.
但阿里斯托芬 But in Aristophanes's way
在讲人类本质的时候 of telling the story of human nature,
这两种驱动力是分开的 these two drives are kept separate.
我们再回到《马太福音》第19章 Now when we return to Matthew 19,
我们可以读出更多 we learn something more about this.
男人女人间可能的结合 The picture of the union possible for a man and a woman
把《创世纪》中的两部分放到一起 that we get from Genesis when we put together the passages
就像耶稣在这一章中做的那样 the way that Jesus does in this particular chapter,
那种结合看似很难做到 the picture that we have looks very demanding.
同样这么想的还有那些法利赛人 And that's the way that both the Pharisees
以及听教诲的耶稣的门徒们 and Jesus's own disciples experience this teaching.
可耶稣说 So after Jesus says,
怎么？这种伙伴关系的亲密 "What? The intimacy of this partnership
以及在这伙伴关系中对神的仿照 and the imaging of God in this partnership
是完整的 不存在什么分离 is so complete that there's no such thing as divorce.
你们成了一个完整的有机体 You've become one whole organism.
没有分离之说 There's no more divorce.
分离就跟把你自己劈成两半 That would be like cutting yourself in two
变成两个一样 in order to be doubled.
如果你觉得 If you decided that
周围应该有更多像你这样的人 there should be more people like you around,
就拿把斧头劈你自己 and you take an ax and cut yourself
从脑袋中间直到腹沟股 through the middle of your head down through your groin,
那你就犯了一个严重的概念性错误 you've made a terrible conceptual error.
你不是虫子 不能这么分成两半 You're not a worm. You can't double yourself that way."
耶稣的意思是 What Jesus is suggesting is that
如果你想着和配偶离婚 it's that bad of a mistake conceptually
那就在概念上犯了大错 to think that you can divorce your spouse.
你们是一体的 You are one thing.
这一点上 In this respect, again,
这个故事又可以说 there's something in this story
很像阿里斯托芬的故事 that's a lot like Aristophanes's story.
现在无人作伴的我们 It turns out the way we're now, uncoupled,
其实是种不完整的状态 is something that has to be seen as incomplete
要与别人结对才能完整 that's completed by our coupling.
因而分离一对情爱男女 And so to break an erotic couple
就是在回到破裂的状态 is itself to return to a state of brokenness,
而不是简单地回到自由的状态 not primarily to a state of freedom,
自足的状态 a state of self-efficiency.
但不管现在还是那时 Now, then as now,
很多人听到这么说就会想 a lot of people heard that and thought,
神啊 她要是个荡妇怎么办 well God, what if she turns out to be a bitch?
他要是个酒鬼怎么办 What if he's a drunk?
我都跟那人绑上了？ You mean I'm stuck with them?
神啊 我宁愿砍了手也不要一个酒鬼啊 God, I mean, I'd hack off my arm if it was a drunk.
至少砍掉我的小拇指 I'd at least cut off my little finger
如果他天天一大早喝酒 if it wined at me every morning.
难道没有应急出口？ You mean there's no escape hatch?
那为什么摩西说 Why then did Moses lay it down that
男人给妻子休书 就可以休了她呢？ a man might divorce his wife by note of dismissal?
当然那时的社会环境... Now of course the social context here
现在都变了 —had all the other changed
但那时的社会环境是 but the social context here is that
更有可能是女人被男人甩了 it's the woman that's much more likely to be abandoned
男人会觉得 啊 by her husband, who decides that ah,
也许他想回到原来那个 maybe he'd like to go back to the original
破裂的状态 state of brokenness after all.
耶稣给出了一个有趣的回答 And Jesus has a really interesting answer.
他说 摩西给你应急出口是这个原因 Jesus says, here's why Moses gave you the escape hatch.
摩西因为你们的脑袋闭塞 ... was because your minds were closed
所以许你们休妻 that Moses gave you permission to divorce your wives.
但起初并不是这样 But it was not like that when all began.
显然他想到的是 Clearly he's thinking back
他刚才引用的《创世纪》里的话 to the passages from Genesis he just quoted.
我告诉你们... I tell you...
如果你又是神又是人则可以不受约束 now you get away with this if you're both God and man.
如果只是人 If you are just a man,
恐怕很难不受约束地说 it's a little harder to get away with just saying,
怎么着 摩西说东 我偏说西 "ok, yeah, Moses said X, but I say not X."
他说 我告诉你们 凡休妻 So he says "I tell you, if a man divorces his wife
若不是为淫乱的缘故 而又另娶的 for any cause other than unchastity and marries another,
就是犯奸淫了 he commits adultery."
我刚才念的译本中 耶稣说 Now the translation I just read has Jesus say,
因为你们脑袋闭塞 "it was because your minds were closed that
摩西才许你们休妻 Moses gave you permission to divorce your wives."
这翻译没什么错 That's a reasonable translation.
但在希腊文中这里有个很美的词 But there's really a beautiful Greek word in this passage.
第一个音节是sklero（硬） The first syllable of it is sklero,
从这儿衍生出了肝硬化 where we get medical words like sclerosis of the liver,
动脉硬化这类词 or arterial sclerosis.
意思是"硬"或"硬化" It's a word that means hard, or hardening.
第二个音节是cardia（心） Sklero and the second syllable of it is cardia
由此有了cardiac where we get of course words like cardiac.
指的是心脏 It's a word for heart.
耶稣的意思是摩西的戒律 What Jesus says is that the Mosaic Law
只是与你硬化的心脏的妥协 compromised with your hardness of heart,
是与你心硬的妥协 your sklerocardia.
在过去这种警醒的语境中 Now in an ancient sematic context,
心不是一个简单的感觉或感情器官 the heart is not primarily an organ of feeling, or affection,
不像我们现在 the way it is for us.
而主要是一个认知器官 It's primarily an organ of perception.
因此耶稣某种程度上是在说 So that what Jesus is saying in a way is that
你的问题是 your problem is
你希望婚姻中有应急出口 when you want an escape hatch in your marriages,
那是因为你的听力硬化了 you're hard of hearing,
你没有听进去该听的东西 you are not listening to something.
特别是 你没有听进去 And in particular, what you are not listening to is
你最初究竟想从婚姻中获得什么 what you really wanted out of marriage in the first place.
在婚礼上你可以看到夫妻 You can see in the eyes, the sparkle of a couple
眼里的泪光 on their wedding day that
当他们说出誓言时 when they say those vows,
丰腴困厄 至死不渝 "for better, for worse, till death,"
可以发现 you can see that
他们这么说的时候确实是这么希望的 they really want to mean what they are saying.
但这里有种自我保留 But there's a kind of self-reservation,
一种担心 a kind of fear,
使我们没能很好地听进这些词 that makes us not quite hear the very words
当我们在说出它们的时候 that we're saying as we are saying them.
仿佛有个声音在悄悄说 As if there is an undertone of
不是现在 大概再过会儿 maybe later, but not quite yet,
这个声音混在那些誓言中 in those words that pledges to something
丰腴困厄 至死不渝 till death, for better for worse.
因而是因为我们心硬 So it's our sklerocardia, our hardness of heart
我的译本说"头脑闭塞" my translator has it our closed minds
这过分强调认知层面了 maybe that's a little too cognitive.
你没听进去的 It's not just that
不仅仅是一些思想 there's some thought that you're not letting in,
还有一些情感 一些体验 there's also some feeling, or some experience
你没有融入自己 that you're not letting in.
耶稣在这里的意思是 And what Jesus says here is that
让那些思想回来的时候已经到来 the time has come to let that thought back in,
把它们听进去的时候已经到来 the time has come to listen to it again.
门徒们的反应非常有趣 Now the reaction of the disciples is really interesting.
这些门徒 Now the disciples,
有的跟你们现在一般大 I mean some of them were as young as you are.
约翰可能还没你们大 John was probably younger than you are right now.
有几个则大一些 Some of them were quite a bit older.
但都是男的 But they were all men.
他们站在一边 And they are standing around
听耶稣说完之后 and they just heard what he said
挤眉弄眼地相互 and they are kind of looking at each other
看着别人 at the side of their eyes.
他说的什么呀？ What the hell is he saying?
于是一个门徒说 And so one of the disciples
可能是好几个 因为是复数 —or it sounds like quite a few of them because it's plural
门徒对耶稣说 the disciples said to Jesus,
有丈夫或有妻子就这样子 "well, if that's the position with husband and wive,
还不如不娶不嫁 it's better not to marry."
我见过那样的妻子 I mean I've seen some wives.
我可不想冒这样的险 耶稣 I don't think I would take that risk Jesus.
那听起来简直疯了 太不明智了 This sounds like a mad course. It's imprudent.
谁会愿意发誓结婚呢 Nobody could pledge themselves to be married,
怎么都不行 no matter what.
必须得有应急出口 It's got be to an escape hatch.
造房子都得有消防通道啊 I mean, we wouldn't build a building without a fire escape.
婚姻也不能违反了这个道理 It's like against the building codes of marriage somehow.
耶稣看着他的眼睛说 And Jesus looked him in the eyes and said,
对 你说的可能没错 "Yeah you know, you might be right.
你这样的人可能不适合结婚 You might not be the kind of guy who should get married.
你可能还不是一个合格的可以结婚的男人 You might not be a man enough to get married,
因为不是每个人都能领受的 since not everyone can accept it.
你怎么就觉得 But why did you think that
每个人都有结婚的资格呢 everybody was big enough to get married.
天哪 你现在说不定只是个微不足道的小男人 O lord, you might be a teeny tiny little man right now.
还得成长一阵子才能结婚 You got to grow quite a bit before you can get married."
耶稣接着说 And then Jesus goes on to say.
这话不是人人都能领受的 "He says it's something which not everyone can accept,
惟独赐给谁 谁才能领受 but only those for whom God has appointed it."
接着他继续说 And then he goes on to say
有的人是没有结婚的能力的 there are some who are incapable of marriage
要么生来如此 要么出于他人的缘故 because they were born so, or who were made so by men
他指的是阉人 —he's thinking of eunuchs
他又说还有些人 But he says there are others
他们自己放弃结婚 who have themselves renounced marriage
这时有些门徒在想 and some of the disciples are thinking
还不如这样呢 "you know, it sounds better.
要是不能离婚 我也要放弃结婚 If there is no divorce, I think I'm gonna renounce marriage."
接着 耶稣的点睛之笔出来了 But then Jesus gives him his punchline.
他说 没错 他们是放弃了结婚 He says yeah, they've renounced marriage
但那是为了天国的缘故 for the sake of the Kingdom of Heaven.
所以 如果你自省一番后说 So look, if you look into your heart and you say
我不能结婚 "I can't marry someone
因为没有离婚这一应急出口啊 without having the escape hatch of divorce."
门徒们对耶稣说这话的时候 Jesus doesn't tell his disciples when they say that to him.
耶稣没有说 嗨 那就别结婚了 He doesn't say, "well ok, just don't get married."
而是说 What he says is
你完全可以得出结论说 "Look, it can make sense for you to decide that
婚姻不适合你的生活 marriage isn't the way of life for you."
但不能因此 But don't do it
而让你的心变硬 because you're gonna leave your hard heart.
而是要让你的心 Do it because you are gonna open your heart
比在婚姻中更为开阔 even more than marriage does.
你放弃婚姻应当是为了 That you are going to give up marriage for the sake of
把自己奉献给天国 devoting yourself to the Kingdom of Heaven.
不是一个容易实现的理想 Not for a less-demanding ideal,
而是为了一个更难的理想 but for one that might be even more demanding
能让你放弃你那闭塞的心 that requires you to give up your closed heart.
对婚姻敞开怀抱 The openness of marriage
成了一种可能性的标志和象征 becomes then a sign and a symbol of the possibility
即能向一种没有进入过思想的东西敞开怀抱 of an openness that haven't even entered their minds.
这种完全敞开怀抱的可能 The possibility of a complete openness that
是不存在于对一个小家的满足的 doesn't have within the satisfactions of a private family,
而需完全投身于 but that devotes one entirely to
对天国的服务之中 servicing the Kingdom of Heaven.
因此 当耶稣在强调 So, when Jesus is emphasizing here that
人类追求婚姻时 there's something in what human beings want from each other
对相互的需求中 when they desire marriage,
有种可怕的东西 that is frightening,
似乎需要冒很多风险 很难审慎 that seems to take on too much risk to be prudent,
他同时也在试图强调 what Jesus is also trying to emphasize is that
生活很多方面都是如此 a lot of life is like this.
不仅是婚姻需要你冒风险 It's not just marriage that asks you to take this on.
他教诲中的所有事都是如此 It's everything about following his teaching,
尤其是根本而言 particularly in a radical way that
一种单身的生活也是如此 a life of our celibacy might require.
但从耶稣刚才说教的角度来看 But from the point of view that Jesus has just preached here,
结了婚的男人或女人 it turns out that a married man or a married women
比那些没结婚的男人女人 is more like a priest than like an unmarried man
更像一个牧师 or an unmarried woman.
一旦你订了婚 It turns out that when you get engaged,
就跟上了神学院一样 you went to the seminary.
有一种连续性存在于单身的生活 There's a continuity between the life of celibacy
和婚姻中表达性爱的生活 and the life of expressed sexuality in marriage,
因为对这两种生活的投入 because both of those commitments
都需要克服硬化的心 require an overcoming of sklerocardia.
因而 It's no wonder
门徒们都觉得这有些惊讶 the disciples found this all a little surprising
这个福音中的这些门徒悟性都不高 and the disciples are very slow learners in the Gospel.
并不是说他们都跑过来拥抱耶稣 It's not like they all ran over and gave Jesus a hug
然后说 我太高兴了 什么都弄清了 and said "I'm so glad I'm clear on all that now."
我们来看看接下去发生了什么 Here's the next thing that happens.
《马太福音》是... Matthew is...
如果你大脑正常 会看到这福音很搞笑 It's a very funny Gospel if you are in the right mood.
接下来 So the next thing that happens is
人们带着孩子来见耶稣 people brought children to Jesus
紧接着前面 this is right after.
有人带着孩子来见耶稣 "People brought children for Jesus
要耶稣给他们按手祷告 to lay his hands on them with prayer,
门徒就责备那些人 the disciples rebuked them."
把孩子弄出去！ Get those kids out of here!
耶稣在思考！ Jesus is thinking!
但耶稣对门徒们说 But Jesus said to the disciples,
让孩子们来我这儿 let the children come to me.
为了天国 别拦他们 Do not try to stop them for the Kingdom of Heaven...
别忘了他刚对他们说过 Remember he had just told them
好好想想婚姻是怎么回事 "look, think through what marriage is
你就会发现 and you'll see that
也许完全忠于我的生活就意味着 maybe a life of complete devotion to me would be
为了天国甚至放弃了婚姻 to give up even marriage for the Kingdom of Heaven."
因此天国的话题又回来了 So the Kingdom of Heaven's coming back here
且带着一个新的象征 即孩子 with a new emblem, the emblem of child-likeness.
耶稣说让孩子们来我这儿 Jesus says let the children come to me.
别拦着他们 Do not try to stop them
因为在天国的 正是这样的人 for the Kingdom of Heaven belongs to such as these.
耶稣给他们按手 就离开那地方去了 And he laid his hands on the children and went his way.
这些门徒刚刚在想着 So the first thing after the disciples wish
要让婚姻有个应急出口 there were an escape hatch in a marriage,
紧接着发生的事是 the very next thing that happens is
他们还不理解孩子 they don't understand children.
相反 耶稣给他们示范了 And instead, Jesus gives them an example
怎么接受孩子 of openness to children
这种开阔心怀也象征着 and that openness is emblematic of
天国有怎样的胸怀 what acceptance the Kingdom of Heaven would be.
包含在《马太福音》第19章的 So the myth of marriage
婚姻的神话 it's embodied in Matthew 19,
特别是当我们回过头去看 especially when we look back at the way
《创世纪》开头的两章 that was in beginning, the first two chapters of Genesis,
就会发现其中有很多方面 the myth of marriage there has many points
可以与阿里斯托芬的神话相联系 of contact with Aristophanes's myth.
但《马太福音》中的婚姻 But the myth of marriage in Matthew
有更高的要求 is much more demanding in its way.
而另一方面 But on the other hand,
也更乐观 it's much more optimistic,
因为《创世纪》中的神话没有把 because the myth in Genesis does not
人类的性作为其不完美的结果 make human sexuality a function of our imperfection.
而是作为一种对完美的表达 It makes it instead an expression of our perfection.
阿里斯托芬的神话中 性本身不是惩罚 In Aristophanes sexuality is not a punishment,
而是惩罚的结果 but it's the result of a punishment.
《创世纪》中 性与惩罚无关 In Genesis, sexuality has nothing to do with punishment.
堕落之后的惩罚 The punishment after the fall
即《创世纪》下一章所讲的 which is the next chapter of Genesis
那个惩罚使性堕落削减了 corrupts sexuality, diminishes it.
但此处性是伊甸园的一部分 But sexuality as such is a part of the Garden of Eden.
同时也是构成人类所能达到的 It's a part of what it would be to be
最完美状态的一部分 as perfect as a human being can be.
在比较阿里斯托芬的神话 One of the most striking philosophical issues then
和《创世纪》的神话时 that's raised by the competition
出现的最突出的哲学问题是 between Aristophanes's myth and the Genesis's myth
驱动人类爱情的力量是什么? is the question of whether the human erotic drive,
伏尔甘神下到人间 whether what we are trying to listen to
问那对床上情人的问题 and articulate like those lovers in their bed
也是我们要回答的问题 that the god Vulcan comes down and visits,
我们是否认为爱情驱动力 what we are trying to articulate is something that
同时包含了对结合与创造的渴望? combines a desire for union with the desire for creation?
阿里斯托芬将繁衍生息的话题 Aristophanes introduced the theme of reproduction,
引入了《会饮篇》 of procreativity into the Symposium.
而在他的神话中 But in Aristophanes's myth,
结合和创造是分开的 union and creation are kept separate
人类的情爱冲动 and the human erotic drive
仅仅来自于其中的结合 focuses on only the one, on union.
在《创世纪》的神话中 In the Genesis's myth,
至少按照耶稣在《马太福音》中的解读 at least as interpreted by Jesus in Matthew 19,
这两者统一在了 there's an integration of those two into
一种人类欲望中 one form of human desire,
我们想要听到这种欲望 a form that we can listen to
只能通过克服一些硬化 only if we can overcome certain hardness,
和一些恐惧 or certain fearfulness.
我们下周在苏格拉底的演讲中 What we'll turn to next week in Socrates' speech
会看到在《会饮篇》的这个点上 is that moment in the Symposium
也试图将生育和结合 that also tries to integrate the procreative and the unitive
统一到同一个人类情爱欲望中 into one unified form of human erotic desire.