[英中] 請指點翻譯錯誤的地方
Körper versus Leib: German dualism
Körper與Leib：德文的雙重性
The binary distinction between two words which are used for ‘the body’
seems, at first glance, to be most pronounced in the German language – and
most dichotomous.
第一眼認為，兩者最大的差異是用在「身體」的時候，在德語中是最明顯也是最有差異的
。
In German, Körper is confronted with Leib – though both terms are often
(confusingly) used as synonyms, too.
在德國，Körper被拿來與Leib比較，也常常(難理解)被拿來當同義字使用。
The linguistic Körper-Leib dualism may be the reason why German thinking has
produced a great deal of literature concerning the dichotomous distinction of
body concepts, mostly in the fields of philosophy (Hegel; Scheler; Plessner
1941) and pedagogical anthropology (Schmitz 1965), in sports science
(Meinberg 1986) and in sociology (Horkheimer and Adorno 1944; zur Lippe 1974;
1978; 1988).
德國思想可能是因為語言學上Körper-Leib的雙重性，所以在哲學、教學法的人類學、運
動科學、社會學有大量文獻將「身體」的概念分為兩種。
Often, however, studies have jumped quickly from the linguistic – and
specific German – distinction between Körper and Leib to a philosophical
generalization of this dualism.
然而，研究常常跳脫語言學和特定的德語在哲學歸納法中的雙重性，去區分Körper 和
Leib。
An historical analysis of its societal background has rarely been offered.
在史學研究的歷史背景很少被提到。
And a comparison with ‘bodies’ in other languages is still more lacking.
在其他語言中，和「身體」的比較依然是缺乏的。
What do etymology and semantics tell about the two different notions?
為何詞形變化和語義學要講述這兩種不同的見解？
Körper: the body of geometry and materialism
Körper：幾何學和唯物主義中的「身體body」
The word Körper was borrowed during the thirteenth century from Latin corpus
via its stem corpor- (Kluge 1967, 395-6).
Körper這個字是在是13世紀由拉丁文引入的。
This transfer from Latin to German was connected to the Christian cult with
its veneration of the dead corpse at the cross and with the Holy Communion as
ritual cannibalism.
從拉丁文轉換到德文，和基督教對那種在苦難中死去屍體的尊敬、基督教的聖餐禮這種儀
式有關。
The religious influence was supplemented by the diffusion of medical
knowledge in the Latin language.
拉丁語言中醫學知識的普及用來補充宗教的影響力。
From this origin, lines lead into two different directions of modern German
language: to the living Körper or Leib of human beings and animals on one
hand, and to the dead, physical Körper on the other hand.
基於這種原因，○○使現代德國語言進入兩種不同的方向：一方面是人類和動物活著的
Körper 或 Leib；二方面是死去的肉體Körper。
For the latter, one uses exclusively the word Körper, never Leib.
近期是使用專有名詞Körper，而不是Leib。
For instance, one speaks of Fremdkörper (the foreign body in the eye), Festk
örper (the solid body in physics), Himmelskörper (the celestial body or
star) and Körpergeometrie (solid geometry). There is not anything like
Leibesgeometrie.
例如，有人使用Fremdkörper (眼中的異物)、Festkörper(強壯的身體)、Himmelskö
rper(？？？)、Körpergeometrie(固體幾何學)，而沒有Leibesgeometrie這個字。
Because of this ‘material’ undertone, materialism in nineteenth century’s
natural sciences as well as philosophical materialism in social sciences have
tended to prefer the notion of Körper instead of the more idealistic Leib.
因為物質上的意義，19世紀自然科學中的唯物主義偏好Körper的見解，代替理想派的
Leib。
The Körper discourse could consequently – from the adherents of idealistic
philosophy – be criticized as giving priority to the dead and physical body
rather than the living Leib.
Körper的論述結果，被哲學理想主義擁護者批評較適合用在死去身體，而不是活著的。
And, indeed, physicalism – an orientation towards physics as basis science
and towards the physical body – characterised different forms of
philosophical materialism.
的確，唯物主義在醫學上的定位如基礎科學和肢體
在哲學的唯物主義被分為不同類型。
However, the criticism levelled against the one-sidedness of Körper – as
being dead, mechanical and physical – did not correspond to social reality
in modern Germany.
然而批評者認為反對Körpe那些人的言論，如死亡、機械的、身體的，並不符合現今德國
社會真實面。
From the years around 1900, the Körperkultur movement and became highly
influential for subsequent generations.
在1900年前後，Körper文明運動在後代有很大的影響力。
This was a cultural movement, which aimed at reforming people's whole life –
and this happened just in the name of Körper.
這是一個改革人們的生活文化運動，而這個運動就發生在Körper。
A better life should be unfolded by the reform of nutrition, abstinence of
alcohol and nicotine, natural medicine, new forms of clothing, games, sports,
gymnastics and folk dancing, hiking and rambling, joint singing and
alternative community life.
更美好的生活必須由養生的改革做起，如戒菸戒酒，服用天然藥物、新式服裝材質、遊戲
、運動、體操、土風舞、爬山、散步、合唱比賽、選擇性的社交。
Nudism was especially conspicuous, in German called Freikörperkultur, free
body culture (not Freileibeskultur) (Wedemeyer-Kolwe 2004).
裸體主義在德國是特別明顯的，被稱為Freikörperkultur，解放身體文化。
In all these activities, the bodily dimension was central.
在這些活動中，身體的特點是核心。
The reform tendency found its expression in the years 1900/1905 in the
comprehensive notion of Körperkultur, body culture.
這個改革趨勢源自於1900-1905年 Körperkultur肢體文化的廣泛見解
This programmatic word as well as the ideas of the body culture movement in
general contained materialist as well as neo-romantic elements, which were
often highly idealistic (‘Change your life!’) or even spiritualistic.
這個有計劃性的文字，如同一般唯物主義者肢體文化運動的概念，也有創新的浪漫元素，
它通常是很高的理想(改變你的生活)，甚至是唯心論的。
And the body-cultural ideas were always concerned with the living and
en-cultured body, not the dead corpus.
而且肢體文化的概念總是關於有知識的軀體，而非死去屍體。
One of the most famous documents of the reform movement were the letters of
"Lukanga Mukara" of Hans Paasche (1912/13), describing the discovery of
everyday life in industrial capitalist Germany by a fictional African
observer.
在改革運動中一個最有名的是Hans Paasche書中的
「Lukanga Mukara」，它描述一個虛構的非州人，在德國工業資本主義社會裡，每日生活
中的發現。
Repelled by the clothes, shoes, nourishment, smoking habits and general
lifestyle of the Wilhelminian bourgeoisie, the African complained especially
about the alienation of his body: The manners of these people threaten me and
my health.
他抵制Wilhelminian中產階級的一般生活，如衣服、鞋子、營養品、菸。那個非州人特別
討厭自己的身體和健康被那些人虐待、異化。
What my Körper experiences from outside and what I am forced to fill into
it while living here, does me harm.
身體外在感受以及被迫在此生活，著著實實的是在傷害著他。
Smoking and drinking beer, driving cars and hurrying on capitalist business
destroyed the "beauty and vigour of the Körper" as the African knew it from
his home country.
吸菸、喝酒、開車和汲汲營營的資本主義生活，摧毀了像是那個非州人家鄉般美麗和活力
的Körper。
The author of this ironical-fictional European anthropology was a German
former military officer who turned to radical ecologism and pacifist cultural
criticism. He was shot by right-wing gunmen in 1922 (Paasche 1992).
這個諷刺、虛構的歐州人類學的作者是早期德國軍官，之後轉變為激進的生態、和平主義
評論家。他在1922年遭右派人士槍殺身亡。
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