《摘抄|笔记|随笔|游记合集》厄芙拉

30、阳否阴述（apophasis）

　　齐奥朗是19年读的，Boitani是今天读的，其间是六年的时光。阳否阴述、隐喻图景一遍又一遍地试图脱下矫饰，赤条条地诉说、歌唱。褪去蝉壳与蛇皮的文字如月亮般再生，肌体柔软、闪闪发光，是神的模样。

　　阳否阴述（apophasis）是一种欲迎还拒的伎俩，作者把真正要说的话藏在迷魂阵里，借此筛选预期的读者——他不低估我们的智力，我们也别辜负他的苦心。（E.M.齐奥朗《眼泪与圣徒》）

　　列奥·施特劳斯的隐微：哲学的危险性与崇高性——不仅会对个人造成影响，而且有可能会对社会造成影响，所以只能留待有天赋和机运的人去发现、探讨。古人不认为人人平等，而认为根据天赋与命运的不同，人都是不同的，因此这类具有崇高性和危险性的存在只适合那些有资格的人去进入。

　　《查拉图斯特拉如是说》不仅深奥，而且透露出来的思想还有可能有害，所以尼采采用他的写作技艺来筛选读者，若有哪位高明的读者能谨慎地阅读这本书，那么他就能真正地和尼采笔下的查拉图斯特拉开展对话。

　　正如《恶之花》的献词：“献给我的读者，我丑恶的同类！＂严格而言，书只写给同类。有些书即便翻破书页仍然无法读懂，而另外的书，未及开封已知晓其意谓，需要补上的只是细节。维特根斯坦无疑清楚这一点，在《逻辑哲学论》的前言中，他指定了他的读者：“只有那些其自身一度思考过这本书中表达的思想或类似思想的人才会理解。”（刘云卿《维特根斯坦：从沉默到沉默》）

　　??

　　Both Longinus, reputed to be the author of On the Sublime, and Pro??clus highlighted two main qualities of the Timaeus, one being its logical, rational reasoning, and the other its meta??phorical language: its ‘veri??similar’ discourse or myth—??the eikòs lógos Plato used in so many of his works. This is the very same language of which Dante speaks in the fourth canto of Paradiso, seeing it as equivalent to that of the Bible. In that canto, Beatrice tells Dante that ‘[q]uel che Timeo de l’anime argomenta’ (‘what Timaeus argues about the souls’: that is, about their return to their stars ??after death) is not true, as he can now himself see with his own eyes; ??unless, that is, Plato is speaking like the Bible, which ‘piedi e mano / attribuisce a Dio e altro intende’ (endows God with hands and feet but means something ??else)—in other words, ??unless Plato speaks by ??metaphors like Scripture. For some time, this line of Beatrice’s was my title. This was ??because I wanted to travel along the paths of figurative language that lead from Plato to Dante: paths that are not always straight, not always recognisable at first sight, but often oblique, hidden, camouflaged. ??（Piero Boitani《Timaeus in Paradise: Metaphors and Beauty from Plato to Dante and Beyond》）