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Martin Heidegger is without doubt the most incomprehensible German philosopher that ever lived.
马丁·海德格尔无疑是有史以来最难以理解的德国哲学家。
Nothing quite rivals the prose in his masterpiece Being and Time, which is filled with complex compound German words like 'Seinsvergessenheit' 'Bodenst?ndigkeit' and 'Wesensverfassung'.
在他的代表作《存在与时间》中，没有任何文字能与之匹敌，书中充满了复杂的德语复合词，比如“Seinsvergessenheit”、“Bodenst?ndigkeit”和“Wesensverfassung”。
Yet beneath the jargon, Heidegger tells us some simple, even at times homespun truths about the meaning of our lives, the sicknesses of our time and the routes to freedom. We should bother with him.
然而，在这些术语的背后，海德格尔告诉了我们一些简单的，有时甚至是朴素的真理，关于生命的意义、我们这个时代的疾病和通往自由的道路。我们应该好好研究一下。
He was born, and in many ways remained, a rural provincial German, who loved picking mushrooms, walking in the countryside and going to bed early.
他出生在德国乡下，喜欢采蘑菇、在乡下散步，很早就上床睡觉。
He hated television, aeroplanes, pop music and processed food.
他讨厌电视、飞机、流行音乐和加工食品。
At one time, he'd been a supporter of Hitler, but saw the error of his ways.
他曾经是希特勒的支持者，但也认识到了自己的错误。
Much of his life he spent in a hut in the woods, away from modern civilisation.
他一生的大部分时间都是在森林中的小屋里度过的，远离现代文明。
He diagnosed modern humanity as suffering from a number of diseases of the soul.
他诊断现代人类患有一系列的灵魂疾病。
Firstly: We have forgotten to notice we're alive.
首先：我们忘记了自己还活着。
We know it in theory, of course, but we aren't day-to-day properly in touch with the sheer mystery of existence, the mystery of what Heidegger called 'das Sein' or in English, 'Being'.
当然，我们在理论上知道这一点，但我们并不是每天都能恰好接触到纯粹的存在之谜，即海德格尔所谓的“das Sein”的奥秘，翻译成英文是“存在”的奥秘”
It's only at a few odd moments, perhaps late at night, or when we're ill and have been alone all day, or are on a walk through the countryside,
只有在一些奇怪的时刻，也许是深夜，或者当我们生病了整天独自一人，或者在乡村散步
that we come up against the uncanny strangeness of everything: why things exist as they do, why we are here rather than there, why the world is like it is.
我们碰到神秘陌生的一切：为什么事物会这样存在？为什么我们在这里而不是那里？为什么世界是这样的？
What we're running away from is a confrontation with the opposite of Being, what Heidegger called: 'das Nichts' (The Nothing).
我们逃避的是与“存在”的对立面的对抗，海德格尔称之为“无”。
The second problems is we have forgotten that all Being is connected Most of the time, our jobs and daily routines make us egoistic and focused.
第二个问题是，我们已经忘记了所有的生命在大多数时候都是联系在一起的，我们的工作和日常生活让我们变得自私和专注。
We treat others and nature as means and not as ends.
我们把他人和自然当作手段，而不是目的。
But occasionally (and again walks in the country are particularly conducive to this realisation), we may step outside our narrow orbit - and take a more expansive view.
但偶尔(在乡间散步尤其有助于认识到这一点)，我们可能会走出狭窄的轨道，以更开阔的视野看待问题。
We may sense what Heidegger termed 'the Unity of Being', noticing for example that we, and that ladybird on the bark,
我们可以感受到海德格尔所称的“存在的统一”，例如注意到我们、树皮上的瓢虫、
and that rock, and that cloud over there are all in existence right now and are fundamentally united by the basic fact of our common Being.
岩石和云块都在当下存在着，并且从根本上被我们共同存在的基本事实所联系起来。
Heidegger values these moments immensely - and wants us to use them as the springboard to a deeper form of generosity,
海德格尔非常重视这些时刻，并希望我们利用它们作为跳板，以达到一种更深层次的慷慨，
an overcoming of alienation and egoism and a more profound appreciation of the brief time that remains to us before 'das Nichts' claims us in turn.
一种克服异化和利己主义的方式，一种对短暂时间的更深刻的欣赏，而在“无”反过来要求我们之前，这仍是我们的问题。
The third problem is we forget to be free and to live for ourselves. Much about us isn't of course very free.
第三个问题是，我们忘记了自由，为自己而活当然，我们的很多方面并不是很自由。
We are - in Heidegger's unusual formulation - 'thrown into the world' at the start of our lives:
按照海德格尔不寻常的表述，我们在生命之初就被“抛入世界”:
thrown into a particular and narrow social milieu, surrounded by rigid attitudes, archaic prejudices and practical necessities not of our own making.
被抛入一个特殊而狭隘的社会环境，被僵化的态度、陈旧的偏见和非我们自己制造的实际需要所包围
The philosopher wants to help us to overcome this 'Thrownness' ('Geworfenheit' as he puts it in german) by understanding it.
这位哲学家想要通过理解它来帮助我们克服这种“抛性”(他在德语中称之为“Geworfenheit”)。
We need to grasp our psychological, social and professional provincialism - and then rise above it to a more universal perspective.
我们需要把握自己心理上、社会上和专业上的地方主义，然后超越它，以一个更普遍的视角看待问题。
In so doing, we'll make the classic Heideggerian journey away from 'Uneigentlichkeit' to 'Eigentlichkeit' (from Inauthenticity to Authenticity).
通过这样做，我们将进行经典的海德格尔之旅，从“非本真状态”到“本真状态”。
We will, in essence, start to live for ourselves. And yet most of the time, for Heidegger, we fail dismally at this task.
从本质上说，我们将开始为自己而活。但大多时候，在海德格尔看来，我们在这个任务上败得很惨。
We merely surrender to a socialised, superficial mode of being he called 'they-self' (as opposed to 'our-selves').
我们只是屈服于一种社会化的、表面的存在模式，他称之为“他们自己”(与“我们自己”相对)。
We follow The Chatter ('das Gerede'), which we hear about in the newspapers, on TV and in the large cities Heidegger hated to spend time in.
我们闲聊着自己在报纸上、电视上和大城市里听到的东西，然而，海德格尔讨厌在这些东西上花费时间。
What will help us to pull away from the 'they-self' is an appropriately intense focus on our own upcoming death.
对自己即将到来的死亡的适当的强烈关注会帮助我们远离“他们自己”。
It's only when we realise that other people cannot save us from 'das Nichts' that we're likely to stop living for them;
只有当我们意识到他人无法将我们从“无”中拯救出来时，我们才可能停止为他人而活，
to stop worrying so much about what others think, and to cease giving up the lion's share of our lives and energies to impress people who never really liked us in the first place.
不要太担心别人的想法，不要为了给那些从来就不喜欢我们的人留下好印象而放弃我们生活中大部分的精力。
When in a lecture, in 1961, Heidegger was asked how we should better lead our lives, he replied tersely that we should simply aim to spend more time 'in graveyards'.
在1961年的一次演讲中，有人问海德格尔我们应该如何更好地生活，他简单回答道：我们应该简单地把更多的时间花在“墓地”上。
It would be lying to say that Heidegger's meaning and moral is ever very clear.
如果说海德格尔的意义和道德始终是非常清晰的，那肯定不符合事实。
Nevertheless, what he tells us is intermittently fascinating, wise and surprisingly useful.
然而，他告诉我们的东西时而迷人，时而睿智，时而出人意料地有用。
Despite the extraordinary words and language, in a sense, we know a lot of it already.
尽管这些词汇和语言非同寻常，但从某种意义上说，我们已经了解了很多。
We merely need reminding and emboldening to take it seriously, which the odd prose style helps us to do.
我们只需要有人提醒和鼓励我们认真对待它，而奇特的散文风格帮助我们做到了这一点。
We know in our hearts that it is time to overcome our 'Geworfenheit', that we should become more conscious of 'das Nichts' day-to-day,
我们内心知道，是时候克服我们的“被抛状态”了，我们应该更加意识到每天的“无”，
and that we owe it to ourselves to escape the clutches of 'das Gerede' for the sake of 'Eigentlichkeit' - with a little help from that graveyard.
为了“本真状态”，我们有责任逃离“闲聊”的魔爪——在墓地里得到一点帮助。
