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One of the strangest yet most intriguing aspects of Friedrich Nietzsche's ideas is his repeated enthusiasm for a concept that he called amor fati
弗里德里希·尼采的思想中最奇怪也最有趣的一个方面是他对一个他称之为“热爱命运”的概念的反复热情
(translated from Latin as 'a love of one's fate', or as we might put it, a resolute, enthusiastic acceptance of everything that has happened in one's life).
（从拉丁语翻译过来就是“对命运的爱”，或者我们也可以这么说，对生活中发生的一切的坚定、热情的接受）
The person of amor fati doesn't seek to erase anything of their past, but rather accepts what has occurred,
爱命运的人不寻求抹去他们的过去，而是接受已经发生的一切，
the good and the bad, the mistaken and the wise, with strength and an all-embracing gratitude that borders on a kind of enthusiastic affection.
好的和坏的，错误的和明智的，带着力量和近乎热情的感激之情。
This refusal to regret and retouch the past is heralded as a virtue at many points in Nietzsche's work.
拒绝后悔和篡改过去在尼采的作品中被认为是一种美德。
In his book, The Gay Science, written during a period of great personal hardship for the philosopher, Nietzsche writes:
尼采在他的书《快乐的科学》中写道：
I want to learn more and more to see as beautiful what is necessary in things; then I shall be one of those who makes things beautiful.
我想学习更多，把事物中必要的东西看成是美好的，那么我将成为使事物变得美丽的人之一。
Amor fati: let that be my love henceforth! I do not want to wage war against what is ugly.
热爱命运：让那成为我往后的爱吧！我不想和丑陋的东西作战。
I do not want to accuse; I do not even want to accuse those who accuse. Looking away shall be my only negation.
我不想指责，我甚至不想指责那些指责我的人。我唯一的拒绝就是看向别处。
And all in all and on the whole: some day I wish to be only a Yes-sayer.
总而言之：总有一天，我只希望成为一个说“是”的人。
And, a few years later, in Ecce Homo Nietzsche writes: My formula for greatness in a human being is amor fati: that one wants nothing to be different, not forward, not backward, not in all eternity.
几年后，尼采在《看这个人》一书中写道：“我认为人类伟大的准则是热爱命运：没有什么是不同的、不前进的、不后退的、不永恒的。”
Not merely bear what is necessary, still less conceal it… but love it.
不仅要承担必须承担的，更不要隐瞒它……而且要爱它。
In most areas of life, most of the time, we do the very opposite.
在生活的大部分领域，大多时候我们的行为恰恰相反。
We spend a huge amount of time taking stock of our errors, regretting and lamenting the unfortunate twists of fate – and wishing that things could have gone differently.
我们花费大量的时间来审视自己的错误，对命运的不幸感到遗憾和惋惜，并希望事情能有所不同。
We are typically mighty opponents of anything that smacks of resignation or fatalism.
我们通常会强烈反对任何带有顺从或宿命论味道的东西。
We want to alter and improve things – ourselves, politics, the economy, the course of history –
我们想要改变、改善一些事情——我们自己、政治、经济、历史进程——
and part of this means refusing to be passive about the errors, injustices and ugliness of our own and the collective past.
这在一定程度上意味着拒绝被动地对待我们自己和大家过去的错误、不公正和丑陋。
Nietzsche himself, in some moods, knows this defiance full well.
尼采自己在某些情绪中完全了解这种蔑视。
There is much emphasis in his work on action, initiative and self-assertion.
他的作品中非常强调行动、主动和自信。
His concept of the Wille zur Macht, or Will to Power embodies just this attitude of vitality and conquest over obstacles.
他的权力意志概念恰恰体现了这种生命力和克服障碍的态度。
However, he is aware that, in order to lead a good life, we need to keep in mind plenty of opposing ideas and marshall them as and when they become relevant.
然而，他意识到，为了过上美好的生活，我们需要记住大量相反的观点，并在它们变得有意义时对其加以整理。
We don't – in Nietzsche's eyes – need to be consistent, we need to have the ideas to hand that can salve our wounds.
在尼采看来，我们不需要保持一致，我们需要有可以治愈我们创伤的想法。
Nietzsche isn't therefore asking us to choose between glorious fatalism on the one hand or a vigorous willing on the other.
因此尼采并没有要求我们在光荣的宿命论和强烈的意愿之间做出选择。
He is allowing us to have recourse to either intellectual move depending on the occasion.
他允许我们根据具体情况采取任何一种明智的行动。
He wishes our mental toolkit to have more than one set of ideas: to have, as it were, both a hammer and a saw.
他希望我们的心智工具能有不止一套想法：就像有一把锤子和一把锯子一样。
Certain occasions particularly need the wisdom of a Will driven philosophy; others demand that we know how to accept, embrace and stop fighting the inevitable.
某些场合尤其需要意志驱动哲学的智慧，其他人则要求我们知道如何接受、拥抱和停止与不可避免的事情作斗争。
In Nietzsche's own life, there was much that he had tried to change and overcome.
在尼采的一生中，有许多他试图改变和克服的事情。
He had fled his restrictive family in Germany and escaped to the Swiss Alps;
他逃离了在德国家教严格的家人，逃到了瑞士阿尔卑斯山；
he had tried to get away from the narrowness of academia and become a freelance writer;
他曾试图摆脱学术界的狭隘，成为一名自由作家；
he had tried to find a wife who could be both a lover and an intellectual soulmate.
他想找一个既能做情人又能做智慧的灵魂伴侣的妻子。
But a lot in this project of self-creation and self-overcoming had gone terribly wrong.
但是，在这个自我创造和自我克服的项目中，很多人都犯了严重的错误。
He couldn't get his parents, especially his mother and sister out of his head.
他无法将他的父母，尤其是他的母亲和妹妹从他的脑海中抹去。
Nietzche's books sold dismally and he was forced more or less to beg from friends and family in order to keep going.
尼采的书卖得很惨，他被迫或多或少地向朋友和家人乞讨以维持生活。
Meanwhile his halting, gauche attempts to seduce women were met by ridicule and rejection.
与此同时，他那犹豫不决、笨拙的勾引女人的企图遭到了嘲笑和拒绝。
There must have been so many lamentations and regrets running through his mind in his walks across the Upper Engadine
当他穿过上恩加丁散步时，当他在锡尔斯的简陋木屋的夜晚里，
and his nights in his modest wooden chalet in Sils Maria: if only I had stuck with an academic career;
他的脑海里一定有很多哀恸和遗憾：要是我坚持做学术工作就好了；
if only I'd been more confident around certain women; if only I'd written in a more popular style; if only I'd been born in France…
要是我在某些女人面前更自信些就好了；要是我用更流行的风格写就好了；要是我生在法国就好了……
It was because such thoughts – and every one of us has our own distinct variety of them – can ultimately be so destructive and soul-sapping that the idea of 'amor fati' grew compelling to Nietzsche.
正是因为这样的思想——我们每个人都有自己不同的思想类型——最终会如此具有破坏性和侵蚀灵魂，所以尼采对“热爱命运”的想法越来越感兴趣。
Amor fati was the idea that he needed in order to regain sanity after hours of self-recrimination and criticism.
经历了数小时的自我指责和批评之后，为了恢复理智，他所需要的就是“热爱命运”。
It's the idea we ourselves may need at 4 a.m. finally to quieten a mind that has started gnawing into itself shortly after midnight.
这是我们自己在凌晨4点需要的想法。终于可以让刚过午夜就开始自残的大脑安静下来了。
It's an idea with which a troubled spirit can greet the first signs of dawn.
这是一个能让不安的灵魂迎接黎明曙光的想法。
At the height of the mood of amor fati, we recognise that things really could not have been otherwise,
在热爱命运的情绪高涨时，我们认识到事情本来就不可能不这样
because everything we are and have done is bound closely together in a web of consequences that began with our birth – and which we are powerless to alter at will.
因为我们现在和已经做的一切都紧密地联系在一起，这张后果之网始于我们的出生，我们无力随意改变。
We see that what went right and what went horribly wrong are as one, and we commit ourselves to accepting both, to no longer destructively hoping that things could have been otherwise.
我们知道什么是正确的，什么是可怕的错误，我们承诺接受两者，不再破坏性地希望事情可能不是这样。
We were headed to a degree of catastrophe from the start.
我们从一开始就走向了某种程度的灾难。
We end up saying, with tears in which there mingle grief and a sort of ecstasy, a large yes to the whole of life, in its absolute horror and occasional moments of awesome beauty.
最后，我们哭着说，其中夹杂着悲伤和一种狂喜，在生活的绝对恐怖和偶尔令人敬畏的美丽时刻，我们对整个生活表示绝对的肯定。
In a letter to a friend written in the summer of 1882, Nietzsche tried to sum up the new spirit of acceptance that he had learnt to lean on to protect him from his agony:
在1882年夏天写给朋友的一封信中，尼采试图总结他学会的一种新的接受精神，这种精神使他远离痛苦：
'I am in a mood of fatalistic 'surrender to God' I call it amor fati, so much so, that I would be willing to rush into a lion's jaws'.
“我有一种听天由命的心情，‘向上帝投降’-我称之为‘爱的宿命’，以至于我都愿意冲向狮子的嘴里。”
And that is where, after too much regret, we should learn sometimes to join him.
在经历了太多的遗憾之后，我们有时应该学会像他那样。
Thank you for watching, if you want to learn more about the thinkers from our videos, check out our Great Thinkers book, available worldwide and now as an e-book.
感谢收看，如果你想从我们的视频中了解更多关于思想家的知识，请查看我们的《伟大的思想家》一书，全球都有，现在还有电子书。
