大江健三郎：歷史重演
生於愛媛縣喜多郡大潮村。1954年考入東京帝國大學文科，兩年後轉入法文科，並在薩特哲學和歐美現代小說的影響下開始從事創作。短篇小說《奇妙的工作》（1957）使大江一舉成名，獲 「五月祭獎」，並為著名文藝評論家平野謙所盛讚。緊接著，《死者的奢華》（1957）又受到川端康成的稱讚。中篇小說《飼育》（1958）獲「芥川文學獎」。這一時期的作品大都表現青年學生厭惡現實卻又不得不以矛盾、孤獨的意識去思考現實及自身的精神狀態。 1959年大學畢業後，大江作為青年左翼知識分子的代言人與開高健等一起訪問過中國。自60年代初期起，大江的創作進入鼎盛期，重要作品有長篇小說《個人的體驗》（1964），獲新潮文學獎，《萬延元年的足球隊》（1967）獲谷崎潤一郎獎，《洪水湧上我的靈魂》（1973）獲野間文藝獎，《傾聽雨樹的女人們》（1982）獲讀賣文學獎，系列短篇《新人啊，醒來吧》獲大佛次郎獎，長篇三部曲《燃燒的綠樹》（1993）獲義大利蒙特羅文學獎。此外，還有隨筆集《廣島札記》（互964）、《沖繩札記》（1970），理論著作《小說的方法》（1978）、《為了新的文學》（1988）等。 大江在小說創作觀念上提倡與傳統主流文化相對立的邊緣文化。1994 年，由於他的作品「通過詩意的想像力，創造出一個把現實和神話緊密凝縮在一起的想像世界，描繪出了現代的芸芸眾生相，給人們帶來了衝擊」，而獲得了諾貝爾文學獎。
也許是機緣巧合，就在地震前一天，我寫下一篇文章，在幾天之後的《朝日新聞》晨報上發表了。文章講的是我的一位同輩人，他是一位漁民，在1954年比基尼環礁附近海域捕魚作業時受到了島上氫彈實驗的輻射（譯者註：1954年3月1日，美國在比基尼環礁上秘密試爆了一枚氫彈。事先對試驗毫不知情的當地居民、一些美國士兵、以及正在附近海域進行捕魚作業的一艘日本漁船上的船員，都受到了核輻射）。在我19歲時我得知了他的其人其事，他一直都致力於反對"核武器威懾論"以及這種理論的倡導者。恰恰在地震前夕，我為這位漁民撰寫文章，這難道是一種預兆？因為他同時也在與核電站建設及其產生的危險進行著堅決的鬥爭。一直以來我都有這樣一個想法：要通過三類人群來看待日本的近代史--廣島和長崎原子彈襲擊遇難者、比基尼環礁核試驗中受輻射的船員、核設施事故的犧牲者。如果能夠從這些人的角度看待日本歷史，我們就可以意識到，產生今天這場悲劇的原因是不言而喻的。核反應堆的危險已被證實是確切無疑的真相，無論這場悲劇的結局為何，我在對救援工作表示敬意的同時，也認為此次事件意義非凡。它標誌著日本歷史的一個新階段，我們必須重新站在核事故死難者的角度上看待我們的歷史，必須重新透過痛苦但依然勇敢的倖存者的雙眼看待我們的國家。日本是否真正能從災難中汲取教訓完全取決於人們是否願意彌補過錯，杜絕歷史的重演。這場災難將兩種完全不同的現象結合在一起--地震多發國家以及核能帶來的危險。第一個現象是日本自古就必須要面對的一個現實。而第二個現象帶來的是比地震和海嘯更大的災難，這也是人為的災難。日本究竟從廣島原子彈襲擊中得到了什麼教訓？ 2008年逝世的日本當代最偉大的思想家之一加藤秀一在談到原子彈與核反應堆時，曾引用女作家清少納言在一千年前寫就的《枕草子》中的一句話："看起來雖遠，卻近在眼前"。核災害看起來像是一個遙遠的假想，但它一直潛伏在我們身邊。日本人不應該從工業生產角度看待核能，廣島的悲劇給我們的教訓不應該是將核能當做經濟增長的"訣竅"。就如同地震、海嘯和其他自然災害一樣，在廣島發生的一切應該被人們所銘記。那一場悲劇之所以帶來了比自然災害更深重的災難恰恰因為它是人為的災難。建造核反應堆是在重複歷史的悲劇，是對生命的褻瀆，也是對廣島遇難者最為嚴重的背叛。日本戰敗時我十歲，第二年日本就通過了新的憲法。此後的很多年內，我不停地在問自己，新憲法中的和平主義包括放棄使用武力以及"非核三原則"（不持有、不生產、不進口核武器），這是否確切的說明了日本在戰後的基本主張和立場呢？然而事實是，日本已經逐漸對軍事力量進行了整組改編，並在上世紀六十年代與美國簽署秘密協議，允許其向日本出售核武器，這樣一來，所謂的"非核三原則"便成了一紙空文。但是，戰後的人性理想並未被徹底遺忘。死難者的冤魂在敦促著我們尊重這些理想，他們的遭遇令我們不能打著政治現實的旗號而大肆發展核武器。我們不能這麼做。當代日本有著這樣一個矛盾的特性：她是一個躲在美國核保護傘下的和平主義國家。人們希望看到的是，現在在福島核電站發生的事故能夠使日本人民重新審視廣島和長崎的悲劇，真正認識到核能的危險，並放棄"核武器威懾論"這種錯誤的想法。我在我文學創作成熟期時寫了一部小說《教我們超越瘋狂》。現在我已邁入人生的暮年，正在創作自己的"最後一部作品"。如果我能成功超越現在的這場瘋狂，我將會以但丁《神曲》之《地獄篇》最後一行詩作為自己這本書的開場白："我們於是走出這裡，重見滿天繁星"。英文原文：History Repeatsby Kenzaburo Oe March 28, 2011By chance, the day before the earthquake, I wrote an article, which was published a few days later, in the morning edition of the Asahi Shimbun. The article was about a fisherman of my generation who had been exposed to radiation in 1954, during the hydrogen-bomb testing at Bikini Atoll. I first heard about him when I was nineteen. Later, he devoted his life to denouncing the myth of nuclear deterrence and the arrogance of those who advocated it. Was it a kind of sombre foreboding that led me to evoke that fisherman on the eve of the catastrophe? He has also fought against nuclear power plants and the risk that they pose. I have long contemplated the idea of looking at recent Japanese history through the prism of three groups of people: those who died in the bombings of Hiroshima and Nagasaki, those who were exposed to the Bikini tests, and the victims of accidents at nuclear facilities. If you consider Japanese history through these stories, the tragedy is self-evident. Today, we can confirm that the risk of nuclear reactors has become a reality. However this unfolding disaster ends-and with all the respect I feel for the human effort deployed to contain it-its significance is not the least bit ambiguous: Japanese history has entered a new phase, and once again we must look at things through the eyes of the victims of nuclear power, of the men and the women who have proved their courage through suffering. The lesson that we learn from the current disaster will depend on whether those who survive it resolve not to repeat their mistakes.This disaster unites, in a dramatic way, two phenomena: Japan"s vulnerability to earthquakes and the risk presented by nuclear energy. The first is a reality that this country has had to face since the dawn of time. The second, which may turn out to be even more catastrophic than the earthquake and the tsunami, is the work of man. What did Japan learn from the tragedy of Hiroshima? One of the great figures of contemporary Japanese thought, Shuichi Kato, who died in 2008, speaking of atomic bombs and nuclear reactors, recalled a line from "The Pillow Book," written a thousand years ago by a woman, Sei Shonagon, in which the author evokes "something that seems very far away but is, in fact, very close." Nuclear disaster seems a distant hypothesis, improbable; the prospect of it is, however, always with us. The Japanese should not be thinking of nuclear energy in terms of industrial productivity; they should not draw from the tragedy of Hiroshima a "recipe" for growth. Like earthquakes, tsunamis, and other natural calamities, the experience of Hiroshima should be etched into human memory: it was even more dramatic a catastrophe than those natural disasters precisely because it was man-made. To repeat the error by exhibiting, through the construction of nuclear reactors, the same disrespect for human life is the worst possible betrayal of the memory of Hiroshima"s victims.I was ten years old when Japan was defeated. The following year, the new Constitution was proclaimed. For years afterward, I kept asking myself whether the pacifism written into our Constitution, which included the renunciation of the use of force, and, later, the Three Non-Nuclear Principles (don"t possess, manufacture, or introduce into Japanese territory nuclear weapons) were an accurate representation of the fundamental ideals of postwar Japan. As it happens, Japan has progressively reconstituted its military force, and secret accords made in the nineteen-sixties allowed the United States to introduce nuclear weapons into the archipelago, thereby rendering those three official principles meaningless. The ideals of postwar humanity, however, have not been entirely forgotten. The dead, watching over us, oblige us to respect those ideals, and their memory prevents us from minimizing the pernicious nature of nuclear weaponry in the name of political realism. We are opposed. Therein lies the ambiguity of contemporary Japan: it is a pacifist nation sheltering under the American nuclear umbrella. One hopes that the accident at the Fukushima facility will allow the Japanese to reconnect with the victims of Hiroshima and Nagasaki, to recognize the danger of nuclear power, and to put an end to the illusion of the efficacy of deterrence that is advocated by nuclear powers.When I was at an age that is commonly considered mature, I wrote a novel called "Teach Us to Outgrow Our Madness." Now, in the final stage of life, I am writing a "last novel." If I manage to outgrow this current madness, the book that I write will open with the last line of Dante"s Inferno: "And then we came out to see once more the stars." ?（原文鏈接：http://m.newyorker.com/talk/2011/03/28/110328ta_talk_oe）
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