60 Matching Annotations
  1. Oct 2019
  2. May 2019
    1. Słowa kluczowe: Bad Behaviour, kolektyw artystyczny, Nędza symboliczna, Świat Sztuki, Estetyka Behawioralna, Bernard Stiegler, Sztuka Behawioralna

      Keywords: Bad Behaviour Art Collective, Symbolic Misery, Art World, Behavioral Aesthetics, Bernard Stiegler, Behavior Art.

    2. B. F. Skinner postulował technologię zachowań w 1971 roku. Tematyka ludzkich zachowań jest analizowana w oparciu o koncepcję τέχνη(gr. Tekhnē -rdzeń zarówno dla sztuki, jak i techniki). Proponuję pytanie o sztukę zachowań. Ta nowa problematyzacja umożliwia filozoficzną konceptualizację zachowań człowieka zapośrednictwem jego technologii i artyzmu, a więc poprzez jego sztuczność i„nienaturalność". Prace artystów behawioralnych zestawiane są z innymi nawykami życia codziennego w ramach Organologii Ogólnej Bernarda Stieglera, która zapewnia możliwość badania zachowań poprzez ich fizjologiczne, sztuczne i organizacyjne funkcje oraz dysfunkcje (innymi słowy: poprzez analizę farmakologiczną Stieglera). Wszczególności, wybrani artyści z londyńskiego kolektywu artystycznego „Bad Behaviour" są prezentowani jako wyzwanie dla "dysfunkcyjnego" rynku sztuki.

      B. F. Skinner has called for a technology of behavior in 1971. The topic of human behavior is analyzed through the framework of τέχνη (gr. Tekhnē the root for both art and technics). Thus, the question of an art of behavior is proposed. This new problematization allows for the philosophical conceptualization of human behavior through its technology and artistry, so through its artificiality and “unnaturalness”. The works of behavioral artists are juxtaposed with other modes of everyday habit through the framework of Bernard Stiegler’s General Organology, which provides the task of studying behavior through its physiological, artificial, and organizational functions and dysfunctions (in other words through a Stieglerian pharmacological analysis). Specifically, select artists from the London based art collective “Bad Behaviour” are presented as a challenge to a “dysfunctional” art market.

    3. Złe zachowanie a płodność symboliczna. Technologiczne funkcje idysfunkcje estetyki

      Bad Behavior and Symbolic Fertility. The Technological Functions and Dysfunctions of Aesthetics.

  3. Feb 2019
    1. concepts in their raw, unverbalized form

      There is a way to use symbols to evoke an original message in a natural language. Unlike shorthand, which are symbols that have a direct reference to words or syllables, Rozan's notetaking method for interpreters focuses on concepts. Originally published in French in 1956, it was probably not well known at the time Engelbart wrote this report. Interpreters do not work finding word equivalence, but concepts recreated in another language. An example here: https://en.m.wikipedia.org/wiki/Interpreting_notes

    1. openbookpublishers/identifier_translation_service:1
    2. openbookpublishers/identifiers_db:1
    3. "That Greece Might Still Be Free: The Philhellenes in the War of Independence", "That Greece Might Still Be Free"

      There is a many-to-many relationship between work and title, allowing multiple versions of the same title to be linked to the publication in order to maximise the chances of title resolution.

  4. Jan 2019
    1. vir bonus dicendi peritus

      "good man, skilled in speaking"

    2. Speculum principis

      "Prince's Mirror." It's basically like a bound finishing school for rulers. Think Emily Post for aristocrats.

  5. Dec 2018
    1. Es denkt:

      The translation "one thinks" is not accurate. Better: "it thinks" or "something thinks"

  6. Nov 2018
    1. Concerning the discipline of sociology, he described the dichotomy of sedentary life versus nomadic life as well as the inevitable loss of power that occurs when warriors conquer a city. According to the Arab scholar Sati' al-Husri, the Muqaddimah may be read as a sociological work. The work is based around Ibn Khaldun's central concept of 'aṣabiyyah, which has been translated as "social cohesion", "group solidarity", or "tribalism". This social cohesion arises spontaneously in tribes and other small kinship groups; it can be intensified and enlarged by a religious ideology. Ibn Khaldun's analysis looks at how this cohesion carries groups to power but contains within itself the seeds – psychological, sociological, economic, political – of the group's downfall, to be replaced by a new group, dynasty or empire bound by a stronger (or at least younger and more vigorous) cohesion. Some of Ibn Khaldun's views, particularly those concerning the Zanj people of sub-Saharan Africa,[27] have been cited as a racist,[28] though they were not uncommon for their time. According to the scholar Abdelmajid Hannoum, Ibn Khaldun's description of the distinctions between Berbers and Arabs were misinterpreted by the translator William McGuckin de Slane, who wrongly inserted a "racial ideology that sets Arabs and Berbers apart and in opposition" into his translation of the Muqaddimah.
  7. Jun 2018
    1. Here is my sense of the topics that resonated most clearly:

      Here is my sense of what you say in translation:

      A Numbered LIst

      1. I am aware, so aware, that definitions rule. They make us imagine our practice.
      2. I am aware that less is so often more.
      3. The R&D arm of each generation is already at work constraining and cajoling.
      4. Our poets and dogs drag home the damndest things: bones, mirrors and seeds.
      5. And still it is not enough.
      6. The margins are a moving target that even its authors may no longer recognize.
      7. Even if Yeats is right and the best lack all conviction and the worst are full of passionate hootery, we still note our thanks, we continue to add to the pile, and we keep open and keep on. and get down now.

      https://www.youtube.com/watch?v=BARAHLk-8dk

  8. Apr 2018
    1. Since September 27, 2004, the jinmeiyō kanji (人名用漢字, kanji for use in personal names) consist of 3,119 characters, containing the jōyō kanji plus an additional 983 kanji found in people's names.

      人名用漢字(じんめいよう・かんじ)literally means "person's-name-use kanji" or "kanji for use in peoples' names."

      Kanji have been added and (re)moved from the list several times throughout its history. See the page Wikipedia: Jinmeiyoo Kanji

    2. The jōyō kanji (常用漢字, regular-use kanji) are 2,136 characters consisting of all the Kyōiku kanji, plus 1,130 additional kanji taught in junior high and high school[9].

      常用(じょうよう)漢字(かんじ)means "daily use" kanji.

  9. Feb 2018
    1. Bhí triúr mac agam a bhí oilte tóigthe,Cé gur ghearr an lón dhom iad, céad faraor géar;Mar d’fhág siad a máithrínn bhocht ag silt na ndeoraGach aon lá Domhnaigh is a bhris a  croí. Ní raibh suim ar bith agam ins an mac ba óige,Cé go mba deas an t-ógánach é Peadar fhéin;Ach an mac is sine acu sé a chráigh go mór mé‘Gus mí ní beo mé le cumha in do dhiaidh. Mo Pheadar muirneach a bhí oilte múinte‘S a chuaigh ar chúntar a bheith ní b’fhearr;Bhí gean na gcomharsan ort an fhad is bhí tú liomsa,‘S nach mba ait an cúntóir thú amuigh le Seán. ‘S tá súil agamsa go bhfaighidh tú umhlaíocht‘Gus pardún cumhachtach ó Rí na nGrást,A thabharfas abhaile agam sibh ó slán gan chontúirt,Mar is mór mo chumha-sa i ndiaidh mo mhaicín bán. ‘S dá bhfuil trua in Éirinn is mó ná mé anois I ndiaidh an chéad mhac a chráigh mo chroí ‘Gur ag guibhe Dé a bhím agus ag iarraidh déirce Mar scéal ní fhaighim uaibh ar mhuir ná ar tír. Is nuair a fheicim gach bean acu is a gclann fré chéileGo gcaillim mo radharc agus meabhair mo chinnIs tá deireadh mo sheanchais agus mo chomhrá déanta ‘S ní labhród aon smid go dté mé i gcill. Is nach mac gan cuntas thú anois dar liomsa Nach dtiocfadh ar cuairt agam d’oíche ná láGur chaith mé trí ráithe mhór ar fad go t’iomparAgus chuaigh mé i gcontúirt leat aon oíche amháin. Nach dtug mé scoil díbh  ‘gus beagán foghlaimGur d’léir mo chuntaíocht nach rinneas thar barrIs nach beag a ghoileanns mo ghalra dumhach ortNó fébí cúige ina mbíonn sibh ann. Cá bhfuil truaighe in Éirinn is mó ná mé anoisI ndiaidh an chéad mhac a chráigh mo chroíA  d’oil  go cneasta sibh   gan  guth   ná náireFuair bia  ‘gus anlann deas glas a chionn  Ach má’s sé an bás  a chlis orm agus a d’fhág faoi bhrón méMar is iomaí geall mór a chur mé i gcillGurb é an fortún deireanach a  bhí dhá bharr agamGur gheal mo cheann-sa agus dhubh mo chroí Is nach beag a ghoilleans mo ghalra dumhach ortIs a liachtaí brón mhór  dul fré mo chroíGur dtáinig an tinneas orm agus chaill mé móránIs níl luach mo chónra agam anois faraor. Ach ní hé sin is measa dhom ná d’fhág mé buartha Ach rinne mé an pósadh ar m’ais aríst,Gur bhain sé an chlann díom a bhí oilte tógtha‘Gus d’fhág muirín óg orm  ‘s mé go lag ina gcionn. Is dá bhfuil truaigh in Éirinn ach mac ‘gus máthairBheith ag goil le fána ar a chéile chóichínA chuaigh go Sasana in san Arm Gallda‘S gan fios a bpáighe ach beagán bia. 'S dá mba i mBaile na Cille agam a bheadh a gcnámhaNí bheinn chomh cráite ná a leath ina ndiaidh,Ach mo chúig chéad beannacht libh go Ríocht na nGrástaMar a bhfuil sé i ndán dhom sibh a fheiceáil choíchín.

      I had three songs, had them reared and taught, But their use to me did not last, They left their poor mother weeping Every Sunday, and break her heart The youngest son wasn’t the dearest to me, Even though he, Peadar, was a fine young man, It was the eldest son whose lost hurt me deepest, He has me nearly killed with sorrow

      My darling Peadar who was most polite, Who life to make a better life, Our neighbours loved you when you dwelt here, And you were the best of help when out with Seán

      I hope you’ll be greeted forgivingly, with a powerful pardon from God above, Who might bear you home to me, safe from danger, Because I sorely miss my baby son,

      And you are the heedless son, That won’t visit me by day or by night, After me carrying you for 9 months, And graving great danger to give birth to you, Didn’t I give you schooling and a bit of learning, But it seems now that I didn’t do well, My heartbreak concerns you little, Where you are

    1. Bhí aithne a’m is eolas ar sheanfhear sách dóighiúil‘Sé an áit a raibh cónaí air thíos ins an ngleann,Bhí sé i ndeis mhór ann, ‘s bhí eallach go leor aige,Airgead ‘s ór buí le cur ina cheann. Thóg sé suas comhairle bean óg a phósadh,Go gcoinneodh sí a chúrsaí seacht n-uaire ní b’fhearr,Ach ar maidin is tráthnóna bhí fearg is gruaim air Faoi eochair an trunc mar ní raibh sí le fáil. ‘S nach suarach an ní dhuitse bualadh faoi mhnaoi ar bith‘Gus fios ag do chroí istigh nach dtabharfaidh dhuit gráNuair nach mór é do ghnaoi ort nár fhága tú de shaol é ,Go bhfanfainnse taobh leat a sheanspleantair cam.’ ‘S nach dtug mé go leor dhuit, airgead ór buí,Báid bheaga, báid mhóra, capall is carr,Le nithe do dhóthain ’gus beatha mhaithe chóiriúilTogha leaba chlúmhaigh is cead codladh go sámh. Gach uile shórt eile dár chuir do chroí spóirt ann,Go fiú an parasól le tabhairt leat i do lámh,Capall nó pónaí le cur fút i gcónaí,Goil ag an aifreann Dé Domhnaigh dá dtográ a dhul ann. Dá dtabharfá an saol mór le n-ithe is le n-ól dom,Saibhreas Rí Sheoirse is ba mhór é le rá,Loingis faoi sheolta ‘gus cóistí ar bhóithrí,‘S b’fhearr liom fear óg ná thú, a sheanduine cam.’ Mar a nglacfaidh tú comhairle téirigh dhá thóraíocht,Cuir ort do chóta is do chlóca ar do bhráid.Bí ag na crosbhóithrí le theacht an tráthnóna,Is beidh seans ar fhear óg agat má bhíonn tú i bhfad ann. Is nuair a thiocfas an oíche ‘s nach bhfaigh tú aon dídean,Tosóidh tú ag caoineadh ‘s gan aon mhaith dhuit ann.Thabharfainnse an Bíobla, anois le glanfhírinne,Go mb’fhearr leat a bheith arís ag do sheanduine cam. ‘S nach suarach an tslí dhom mo shamhail de mhnaoi,Bheith ag caitheamh mo shaoil leat gan súgradh ná greann,Shá fhairsinge do shaol é Ghaillimh go Luimneach,Is a liachtaí sin Muimhneach i gCo. an Chláir. Dhá bhfaighinnse dídean timpeall na Saoirseacht,Ó d’fhéadfainn an geimhreadh seo a chaitheamh go sámhShasódh sé m’intinn ‘s ní bheadh briseadh croí orm,Ná a bheith sínte síos leatsa a sheanspleantair cham! Dhá mbeifeá chomh críonna ‘s ba chóir do bhean tí a bheith,Ó d’fhéadfá an geimhreadh seo a chaitheamh go sámh,Mar olann na gcaorach d’íocfadh sé an cíos dúinn,‘S an méid eile a bheith agat le cur faoi do láimh. Ach ní mar sin a bhí tú ach lán de dhroch smaointe,Mar is iomaí sin intinn a thagann do mhná,Tá mé ríchinnte dá mbeifeá sách críonna,Go mb’fhearr leat a bheith arís ag do sheanduine cam!

      I was well acquainted with a well-off old man, And his place of dwelling was down in the glen He was well propertied, with plenty of livestock, And silver and gold to go along with it

      He took the advice that he should marry a young woman, As she’d look after his house much better than he, But by morning and night she was cross and upset, About the key to the trunk which was not to be found

      Isn’t it a pitiful case, that you’d approach any woman, When you know in your heart you couldn’t be loved, Amn’t I kind to you, that you’d ever be so lucky, That I’d stay by your side you crooked old wretch

      Didn’t I give you much, silver and gold, Small boats and big ones, a horse and cart, Your fill of fine things, and of good hearty good, A fine bed of feathers, where you sleep at your ease

      If you gave me the world, and all it has to eat and drink, All the wealth of King George which is known to be grand, A fleet under fine sail and coaches under the road, I’d rather have a young man than you, you old wretch

      If you can’t see sense, go find your young man Put on your coat, and your cloak round your neck, Be at the crossroad when evening comes, And you’ll get yourself a young man if you wait long enough

      If I could find shelter somewhere in the Liberties Oh how happily I’d spend winter there It would gladden my mind, and not at all break my heart Like it does to lie with you, you old wretch

    1. Love

      ‘S í an teanga Ghaodheilge is greannta cló, Go blasta léightear í mar cheol ‘S í chanas briathra binn-ghuth beóil, ‘S is fíor gur mór a h-áille (v)

      Hyde’s romantically excessively verse translates roughly as:

      It is the Gaelic language whose shape is most fine, She reads as a tuneful music, It is she who sings the mouth’s sweetest syllables, And truly her beauty is great

  10. Apr 2017
    1. It's important to understand that books that have been translated have a second layer of meaning that is transmitted by the person who provided the translation.

    1. invention

      Interesting point. If I'm understanding this correctly, the translation is what makes the situation significant . But, shouldn't the situation already be significant? Wouldn't the the translation just be the form of delivery?

    1. It's been a bad year for corn

      This is interesting with Kathryn's note that she doesn't translate her mother's tongue. Is Nune speaking English to Gloria?

    2. Pa' hallar buen trabajo tienes que saber hablar el ingles. Que vale toda tu educaci6n si todav{a hablas ingles con un 'accent,"'

      Of course, it's significant that she refuses to directly translate her mother's words, here. Although Anzaldua is speaking to a predominantly white audience, she refuses to relieve the burden of language that is not for the audience.

    3. Pachuco

      For as difficult as it was making sense of the postmodern writers, Anzaldua's patois raises some really interesting and unique issues for my reading. I have two semesters of Spanish from half a decade ago, plus google, but also talking with my San Antonian wife, and the difference (or differance) between the results with these words is interesting.

  11. Mar 2017
    1. [dessiner]

      I like the inclusion of the original French words throughout this piece, because I think they add more depth and dimension to Derrida's argument. For instance, "dessiner" can be translated into English as "depict" but it's more direct translation is "draw." I'm actually curious if the inclusion of the original French was something that Derrida insisted upon in the English version (and that's just me assuming that he wrote this text in his native French...) or whether that was an decision made by the editor(s) of this version? Anyway, these alternative French words and their alternative definitions/English translations have got me thinking here about Byron's earlier annotation, when he undertook defining polysemy...

    2. there is nothing outside of the text

      I prefer the "there is no outside-text" translation, cause Spivak's translation makes it sound like a criticism of things like these annotations, when really, he's just saying there's no outside reference, as the text explains in the next sentence. But I've always found the outside-text to be a clearer way of getting that across.

  12. Oct 2016
  13. Jul 2016
    1. Translation apps continue to leave much to be desired.

      Cue Roman Jakobson. In a way, by giving the illusion of mutual understanding, these apps exacerbate the problem. Also, because they do the worst job with rich language work (nuance, subtlety, wordplay, polysemy, subtext…) they encourage a very “sterile” language which might have pleased Orwell like it pleases transhumanists, but which waters down what makes language worth speaking.

  14. Jun 2016
  15. Feb 2016
    1. Hi! I'm interested in translate the handbook into spanish, but I have a couple of questions: 1) Is someone already doing this? and 2) is there any methodology or guidelines of the flow of information among translators?

  16. Jan 2016
    1. Translational human studies based on results from the reinstatement model As mentioned in the “Introduction,” several medications that have been used to treat opiate, nicotine, and alcohol addiction decrease drug priming and cue-induced reinstatement of drug seeking. These findings support the predictive validity of the reinstatement model (Epstein et al. 2006), but they fall short of demonstrating the translational value of the model. This is because the medications were retrospectively assessed in the reinstatement model after they have demonstrated efficacy in human drug addicts. In other words, the medications demonstrated ‘postdictive’ validity, a situation in which effective medications in humans were subsequently found to also be effective in the animal model (Goldstein and Simpson 2002). To date, there are no instances of ‘prospective’ predictive validity with the model; that is, medications/drugs found effective in the reinstatement model that were subsequently found to prevent drug relapse in humans. However, there are several examples of pharmacological similarities between results from rat studies using the reinstatement model and follow-up human laboratory studies on stress-, cue-, and drug-induced craving and other self-report measures, which are to some degree predictive of subsequent drug relapse (Back et al. 2010; Sinha et al. 2006, 2011). We discuss below these examples.
  17. Nov 2013
    1. I had to use google to translate what is deterrence in Spanish. It is no a common language word as, I think, it might be in English. The most related word was intimidation, but I guess that have more subtle meanings.

  18. Sep 2013
    1. Verwandlungen

      metamorphoses

      wandlung--change ver--stronger/negative association, not always the case (for)

    2. Ein Umweg zu meinem Zwecke

      a detour to my purpose

    3. Was der Sinn fühlt, was der Geist erkennt, das hat niemals in sich sein Ende. Aber Sinn und Geist möchten dich überreden, sie seien aller Dinge Ende: so eitel sind sie.

      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.

    4. Aber der Erwachte, der Wissende sagt: Leib bin ich ganz und gar, und Nichts ausserdem; und Seele ist nur ein Wort für ein Etwas am Leibe. Der Leib ist eine grosse Vernunft, eine Vielheit mit Einem Sinne, ein Krieg und ein Frieden, eine Heerde und ein Hirt. Werkzeug deines Leibes ist auch deine kleine Vernunft, mein Bruder, die du „Geist“ nennst, ein kleines Werk- und Spielzeug deiner grossen Vernunft.

      But the awakened one, the knowing 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 (having or showing keen mental discernment and good judgment; shrewd, but Vernunft means rational/sane), a plurality with one sense, a war and a peace, a flock and a shepherd.

    5. Leib bin ich und Seele

      Body am I and Soul

    6. Von den Verächtern des Leibes.

      THE DESPISERS OF THE BODY

    7. Milde ist Zarathustra den Kranken. Wahrlich, er zürnt nicht ihren Arten des Trostes und Undanks. Mögen sie Genesende werden und Überwindende und einen höheren Leib sich schaffen! Nicht auch zürnt Zarathustra dem Genesenden, wenn er zärtlich nach seinem Wahne blickt und Mitternachts um das Grab seines Gottes schleicht: aber Krankheit und kranker Leib bleiben mir auch seine Thränen noch. Vieles krankhafte Volk gab es immer unter Denen, welche dichten und gottsüchtig sind; wüthend hassen sie den Erkennenden und jene jüngste der Tugenden, welche heisst: Redlichkeit.

      Gentle is Zarathustra to the sickly. Verily, he is not indignant at their modes of consolation and ingratitude. May they become convalescents and overcomers, and create higher bodies for themselves! Neither is Zarathustra indignant at a convalescent who looketh tenderly on his delusions, and at midnight stealeth round the grave of his God; but sickness and a sick frame remain even in his tears. (Vieles... (Redlichkeit--fidelity and honest))

    8. Kranken und Absterbenden

      sick and perishing

    9. Ja, diess Ich und des Ich’s Widerspruch und Wirrsal redet noch am redlichsten von seinem Sein, dieses schaffende, wollende, werthende Ich, welches das Maass und der Werth der Dinge ist. Und diess redlichste Sein, das Ich — das redet vom Leibe, und es will noch den Leib, selbst wenn es dichtet und schwärmt und mit zerbrochnen Flügeln flattert. Immer redlicher lernt es reden, das Ich: und je mehr es lernt, um so mehr findet es Worte und Ehren für Leib und Erde. Einen neuen Stolz lehrte mich mein Ich, den lehre ich die Menschen: nicht mehr den Kopf in den Sand der himmlischen Dinge zu stecken, sondern frei ihn zu tragen, einen Erden-Kopf, der der Erde Sinn schafft!

      Yea, this ego, with its contradiction and perplexity, speaketh most uprightly of its being — this creating, willing, evaluing ego, which is the measure and value of things. And this most upright existence, the ego — it speaketh of the body, and still implieth the body, even when it museth and raveth and fluttereth with broken wings. Always more uprightly learneth it to speak, the ego; and the more it learneth, the more doth it find titles and honours for the body and the earth. A new pride taught me mine ego, and that teach I unto men: no longer to thrust one’s head into the sand of celestial things, but to carry it freely, a terrestrial head, which giveth meaning to the earth!

    10. Aber „jene Welt“ ist gut verborgen vor dem Menschen, jene entmenschte unmenschliche Welt, die ein himmlisches Nichts ist; und der Bauch des Seins redet gar nicht zum Menschen, es sei denn als Mensch.

      But that “other world” is well concealed from man, that dehumanised, inhuman world, which is a celestial naught; and the bowels of existence do not speak unto man, except as man.

    11. Gut und böse und Lust und Leid und Ich und Du — farbiger Rauch dünkte mich’s vor schöpferischen Augen. Wegsehn wollte der Schöpfer von sich, — da schuf er die Welt. Trunkne Lust ist’s dem Leidenden, wegzusehn von seinem Leiden und sich zu verlieren. Trunkne Lust und Selbst-sich-Verlieren dünkte mich einst die Welt. Diese Welt, die ewig unvollkommene, eines ewigen Widerspruches Abbild und unvollkommnes Abbild — eine trunkne Lust ihrem unvollkommnen Schöpfer: — also dünkte mich einst die Welt.

      Good and evil, and joy and woe, and I and thou — coloured vapours did they seem to me before creative eyes. The creator wished to look away from himself,— thereupon he created the world. Intoxicating</b.> joy is it for the sufferer to look away from his suffering and forget himself. Intoxicating joy and self-forgetting, did the world once seem to me. This world, the eternally imperfect, an eternal contradiction’s image and imperfect image — an intoxicating joy to its imperfect creator:— thus did the world once seem to me.

    12. Ein Zauber wohnt selbst in seinem Lehrstuhle. Und nicht vergebens sassen die Jünglinge vor dem Prediger der Tugend. Seine Weisheit heisst: wachen, um gut zu schlafen. Und wahrlich, hätte das Leben keinen Sinn und müsste ich Unsinn wählen, so wäre auch mir diess der wählenswürdigste Unsinn.

      A magic resideth even in his academic chair. And not in vain did the youths sit before the preacher of virtue. His wisdom is to keep awake in order to sleep well. that is to say, there is not much substanceAnd verily, if life had no sense, and had I to choose nonsense, this would be the desirablest nonsense for me also.

    13. Was kann ich dafür, dass die Macht gerne auf krummen Beinen wandelt?

      How can I help it, if power like to walk on crooked legs?

    14. Zehn Mal musst du des Tages dich selber überwinden: das macht eine gute Müdigkeit und ist Mohn der Seele. Zehn Mal musst du dich wieder mit dir selber versöhnen; denn Überwindung ist Bitterniss, und schlecht schläft der Unversöhnte. Zehn Wahrheiten musst du des Tages finden: sonst suchst du noch des Nachts nach Wahrheit, und deine Seele blieb hungrig. Zehn Mal musst du lachen am Tage und heiter sein: sonst stört dich der Magen in der Nacht, dieser Vater der Trübsal. Wenige wissen das: aber man muss alle Tugenden haben, um gut zu schlafen. Werde ich falsch Zeugniss reden? Werde ich ehebrechen? Werde ich mich gelüsten lassen meines Nächsten Magd? Das Alles vertrüge sich schlecht mit gutem Schlafe. Und selbst wenn man alle Tugenden hat, muss man sich noch auf Eins verstehn: selber die Tugenden zur rechten Zeit schlafen schicken.

      Ten times a day must thou overcome thyself: that causeth wholesome weariness, and is poppy to the soul. Ten times must thou reconcile again with thyself; for overcoming is bitterness, and badly sleep the unreconciled. Ten truths must thou find during the day; otherwise wilt thou seek truth during the night, and thy soul will have been hungry. Ten times must thou laugh during the day, and be cheerful; otherwise thy stomach, the father of affliction, will disturb thee in the night. Few people know it, but one must have all the virtues in order to sleep well. Shall I bear false witness? Shall I commit adultery? Shall I covet my neighbour’s maidservant? All that would ill accord with good sleep. And even if one have all the virtues, there is still one thing needful: to send the virtues themselves to sleep at the right time.

    15. Schamhaft ist noch der Dieb vor dem Schlafe: stets stiehlt er sich leise durch die Nacht. Schamlos aber ist der Wächter der Nacht, schamlos trägt er sein Horn.

      Modest is even the thief in presence of sleep: he always stealeth softly through the night. Immodest, however, is the night-watchman; immodestly he carrieth his horn.

    16. Ehre und Scham vor dem Schlafe! Das ist das Erste! Und Allen aus dem Wege gehn, die schlecht schlafen und Nachts wachen

      Respect and modesty in presence of sleep! That is the first thing! And to go out of the way of all who sleep badly and keep awake at night!

    17. Keine geringe Kunst ist schlafen: es thut schon Noth, den ganzen Tag darauf hin zu wachen. Zehn Mal musst du des Tages dich selber überwinden: das macht eine gute Müdigkeit und ist Mohn der Seele. Zehn Mal musst du dich wieder mit dir selber versöhnen; denn Überwindung ist Bitterniss, und schlecht schläft der Unversöhnte. Zehn Wahrheiten musst du des Tages finden: sonst suchst du noch des Nachts nach Wahrheit, und deine Seele blieb hungrig. Zehn Mal musst du lachen am Tage und heiter sein: sonst stört dich der Magen in der Nacht, dieser Vater der Trübsal. Wenige wissen das: aber man muss alle Tugenden haben, um gut zu schlafen. Werde ich falsch Zeugniss reden? Werde ich ehebrechen? Werde ich mich gelüsten lassen meines Nächsten Magd? Das Alles vertrüge sich schlecht mit gutem Schlafe.

      No small art is it to sleep: it is necessary for that purpose (Noth) to keep awake all day. Ten times a day must thou overcome thyself: that causeth wholesome weariness, and is poppy to the soul. Ten times must thou reconcile again with thyself; for overcoming is bitterness, and badly sleep the unreconciled. Ten truths must thou find during the day; otherwise wilt thou seek truth during the night, and thy soul will have been hungry. Ten times must thou laugh during the day, and be cheerful; otherwise thy stomach, the father of affliction, will disturb thee in the night. Few people know it, but one must have all the virtues in order to sleep well. Shall I bear false witness? Shall I commit adultery? Shall I covet my neighbour’s maidservant? All that would ill accord with good sleep.

    18. Tugend

      virtue

    19. Aber sagt, meine Brüder, was vermag noch das Kind, das auch der Löwe nicht vermochte? Was muss der raubende Löwe auch noch zum Kinde werden? Unschuld ist das Kind und Vergessen, ein Neubeginnen, ein Spiel, ein aus sich rollendes Rad, eine erste Bewegung, ein heiliges Ja-sagen. Ja, zum Spiele des Schaffens, meine Brüder, bedarf es eines heiligen Ja-sagens: seinen Willen will nun der Geist, seine Welt gewinnt sich der Weltverlorene.

      Innocence (Unshuld) is the child, and forgetfulness, a new beginning, a game, a self– rolling wheel, a first movement (Bewegung), a holy Yea. Aye, for the game of creating, my brethren, there is needed a holy Yea unto life: ITS OWN will, willeth now the spirit; HIS OWN world winneth the world’s outcast.

    20. „Aller Werth ward schon geschaffen, und aller geschaffene Werth — das bin ich. Wahrlich, es soll kein „Ich will“ mehr geben!“ Also spricht der Drache. Meine Brüder, wozu bedarf es des Löwen im Geiste? Was genügt nicht das lastbare Thier, das entsagt und ehrfürchtig ist? Neue Werthe schaffen — das vermag auch der Löwe noch nicht: aber Freiheit sich schaffen zu neuem Schaffen — das vermag die Macht des Löwen. Freiheit sich schaffen und ein heiliges Nein auch vor der Pflicht: dazu, meine Brüder, bedarf es des Löwen. Recht sich nehmen zu neuen Werthen — das ist das furchtbarste Nehmen für einen tragsamen und ehrfürchtigen Geist. Wahrlich, ein Rauben ist es ihm und eines raubenden Thieres Sache. Als sein Heiligstes liebte er einst das „Du-sollst“: nun muss er Wahn und Willkür auch noch im Heiligsten finden, dass er sich Freiheit raube von seiner Liebe: des Löwen bedarf es zu diesem Raube.

      All values have already been created, and all created values — do I represent. Verily, there shall be no ‘I will’ any more. Thus speaketh the dragon. My brethren (Brother?), wherefore is there need of the lion in the spirit? Why sufficeth not the beast of burden, which renounceth and is reverent? To create new values — that, even the lion cannot yet accomplish: but to create itself freedom for new creating — that can the might of the lion do. To create itself freedom, and give a holy Nay even unto duty: for that, my brethren, there is need of the lion. To assume the right to new values — that is the most formidable assumption for a load-bearing and reverent spirit. Verily, unto such a spirit it is preying, and the work of a beast of prey. As its holiest, it once loved “Thou-shalt”: now is it forced to find illusion and arbitrariness even in the holiest things, that it may capture freedom from its love: the lion is needed for this capture.

    21. Seinen letzten Herrn sucht er sich hier: feind will er ihm werden und seinem letzten Gotte, um Sieg will er mit dem grossen Drachen ringen. Welches ist der grosse Drache, den der Geist nicht mehr Herr und Gott heissen mag? „Du-sollst“ heisst der grosse Drache. Aber der Geist des Löwen sagt „ich will“.

      Its last Lord it here seeketh: hostile will it be to him, and to its last God; for victory will it struggle with the great dragon. What is the great dragon which the spirit is no longer inclined to call Lord and God? “Thou-shalt,” is the great dragon called. But the spirit of the lion saith, “I will.” will vs. want

    22. sich erbeuten

      capture

    23. Ist es nicht das: sich erniedrigen, um seinem Hochmuth wehe zu thun? Seine Thorheit leuchten lassen, um seiner Weisheit zu spotten? Oder ist es das: von unserer Sache scheiden, wenn sie ihren Sieg feiert? Auf hohe Berge steigen, um den Versucher zu versuchen? Oder ist es das: sich von Eicheln und Gras der Erkenntniss nähren und um der Wahrheit willen an der Seele Hunger leiden? Oder ist es das: krank sein und die Tröster heimschicken und mit Tauben Freundschaft schliessen, die niemals hören, was du willst? Oder ist es das: in schmutziges Wasser steigen, wenn es das Wasser der Wahrheit ist, und kalte Frösche und heisse Kröten nicht von sich weisen? Oder ist es das: Die lieben, die uns verachten, und dem Gespenste die Hand reichen, wenn es uns fürchten machen will?

      Is it not this: To humiliate oneself in order to mortify one’s pride? To exhibit one’s folly in order to mock at one’s wisdom? Or is it this: To desert our cause when it celebrateth its triumph? To ascend high mountains to tempt the tempter? (versucher vs. verfuerer) Or is it this: To feed on the acorns and grass of knowledge, and for the sake of truth to suffer hunger of soul? Or is it this: To be sick and dismiss comforters, and make friends of the deaf, who never hear thy requests? Or is it this: To go into foul water when it is the water of truth, and not disclaim <a href=http://books.google.com/books?id=Sh5Cz1IRGpUC&pg=PA56&lpg=PA56&dq=%22cold+frogs+and+hot+toads%22&source=bl&ots=xzRLt_9LBz&sig=zimFFL317hAvHqYYzwAsbRRKmzY&hl=en&sa=X&ei=qLknUvnKN8iWiAKutIF4&ved=0CDwQ6AEwAw#v=onepage&q=%22cold%20frogs%20and%20hot%20toads%22&f=false>"cold frogs and hot toads"</a>? Or is it this: To love those who despise us, and give one’s hand to the phantom when it is going to frighten us?

    24. Stärke

      strength

    25. tragsame

      burden-carrying

    26. Ehrfurcht

      reverence

    27. und zum Löwen das Kamee

      how a camel becomes a lion

    28. Geist

      spirit oder?