Chapter 82 The Attempt to Revaluate All Values ​​The Will to Power Section XIV

the will to power attempt to revaluate all values Section Fourteen <86> Henrik Ibsen is a man I know well.He and his stubborn idealism and "will to truth" did not dare to transcend the moral illusion of the material world.Although this theory talks a lot about "freedom", it doesn't want to admit what freedom is. The second metamorphosis of "will to power" in those who lack the will to power.In the second stage, people talk about "freedom", that is, people want to get rid of those who have power.In the third stage, people want to talk about "equal rights", that is, as long as people have not gained an advantage, he wants to hinder the growth of the power of competitors.

<855> Determining rank, emphasizing rank, which refers only to the amount of power, otherwise it is nothing. <981> It's not about "improving" people, it's not about speaking to people with a certain kind of morality, as if there really is a "natural morality" or an ideal person.But to create the environment necessary for the strong, who will need and possess a strengthening morality (more precisely: a physical and spiritual discipline)! Don't be tempted by blue eyes, or tall breasts.For there is nothing romantic about the greatness of the soul itself.And, sadly, not even an iota of loveliness.

<250> Let us see how the "true Christian" proceeds to act against his instinct:--to profane and doubt what is beautiful, splendid, rich, haughty, self-assured, wise, powerful-- —they intend to deprive culture of its pure conscience, in general. . . . <865> A belief that calls itself "idealism" and is unwilling to let mediocrity remain mediocre, and women are still women! — don't wear a uniform!We know how costly virtue is, that virtue is not something banal and agreeable, but noble madness, wonderful particularity, the privilege of voting for the strong...

<887> Where people are looking for a strong nature. —The destruction and transformation of non-social species is a far greater and more terrible thing.Because they have herd instincts, that is, traditions that oppose their own values.Their defensive instruments, their defensive instincts, were not strong and insecure from the first place—the many boons of chance are one of the causes of their multiplication (—they are always at the lowest and most superstitious society; if one seeks individuality, one will find it there, even more securely than in the middle classes!). The class and class struggle for "equality of rights"—if it is almost over, the struggle against non-social characters is in the ascendant. (In a sense, such characters are most likely to survive and thrive in a democratic society, that is, when they do not need the more brutal means of defense and are accustomed to order, honesty, justice, and trust).

A strong man should put on shackles and guard them strictly, because the herd instinctively wants to do this.In their view, this is a self-denying, ascetic withdrawal, or "obligation" through harmful labor, because once engaged in this labor, people can no longer return to themselves. <102> Why the Pessimistic Christian Century Is Stronger Than the Eighteenth - The eighteenth century corresponds to the age of Greek tragedy——. The nineteenth century against the eighteenth century.Here's the legacy - here's the retrograde against the 18th century (more boring, dry) - and here's the progress beyond the 18th century (darker, more realistic, more powerful).

<891> An absurd and abominable idealism that does not want mediocrity for mediocrity, feels triumphant not in particular beings, but is exasperated by cowardice, deceit, smallness, and wretchedness.People shouldn't think otherwise of this!And don't widen the divide! —One will force the higher species to castrate itself, because this species will bring sacrifices to their existence. Main point: Create distance, but don't create any confrontation.To replace mediocrity, and to influence it to shrink: this is the chief means of keeping distance. <810> In relation to music, everything is conveyed in terms that are shameless: shallow and vulgar; impersonal; making the vile even more vile.

<886> Hierarchy of human worth. —— a) A person should not be judged by his individual actions.Contagious behavior, personality action is not uncommon.Hierarchy, status, race, circumstance, contingency - all this predates "personality" in work or behavior. b) It is not a premise that many people have personalities.But some have rich personalities, and the vast majority have no personalities.Wherever the mediocre qualities on which the continuation of a species depends predominate, the existence of individuality becomes a waste, a luxury, and the demand for "individuality" is, so to speak, meaningless.Because it is the carrier and the transmission device.

c) "Individuality" is a relatively independent fact; individuality becomes almost unnatural in its growing importance of continuity and mediocrity.Temporal isolation, an urgent need for defense and armed existence, something like a barrier, a greater determination, etc., are also among the conditions for the production of personality; Sexual—with even less sensitivity. The first question of hierarchy: how does one become asocial, or herd. (In the latter case, the value of the person consists in securing the existence of one's herd, the species; in the former case, the value of the person consists in the person's superiority, isolation, protection, and realization of asociality).

Conclusion: I don't think people should judge nonsocial, solitary people by herd people, nor the other way around. . If viewed from a certain height, then both are inevitable.In the same way, their confrontation is also inevitable; - there is nothing more to be discarded than "consensuality", and perhaps from these two kinds of people there will be a third sex ("virtue" is the two sexes) .This, like the approach and understanding between the sexes, is not very "desirable".The archetypes continue to evolve, the divide deepens... The concept of metamorphosis in two cases: when the herd approaches the properties of the asocial man and when the asocial man approaches the properties of the herd—in short, the concept of metamorphosis when these two properties approach each other is not subject to moral morality. Impact.

<786> A history of moralization and amoralization. Theorem 1: There is no moral action at all: it is all a fabrication.Not only because they cannot be proven (like, say, what Kant promised, so does Christianity),—but because they simply cannot be produced.One conjures up an antithesis to the driving force by psychological misunderstanding, and thinks that another of these forces has been marked; one invents a first driving force which does not exist at all.One estimate presents an opposition between "moral" and "immoral," whereby one should say: only immoral intentions and actions.

Theorem Two: The whole point of departure for the distinction between "moral" and "immoral" is that both moral and immoral actions are free, spontaneous actions—in short, there may be such actions, or, in other words: moral assertions Concerned only with free intention and action.But this whole class of intentions and behaviors is a pure fabrication.For, the world on which moral standards are based is simply nonexistent—there is no moral or immoral action. The emergence of the opposing concepts of "morality" and "immorality" is the result of psychological errors. "Selfless," "selfless," "self-denying"—all this is untrue, invented. Dogmatism about "self" is wrong.For the ego, which is an atomistic formulation, is false in its opposition to the not-self; in the same way, from the point of view of becoming, the self becomes a being. The substantiation of the self is false: because this This substantiation (belief in the immortality of the individual) is a creed born out of the force of religious moral education. In terms of the artificial liberation and genuine interpretation of the self, one finds a value opposition that seems undeniable: the individual The Ego and the Great Not-Self. It seems self-evident that the value of the individual self consists only in its relation to, or belonging to, and precisely for the sake of, the Great Not-Self. — Herd of Animals Instinct determines this. For there is nothing so repulsive to this instinct as the sovereignty of the individual. But if the self is understood as a matter of course, its value must lie in the negation of the self. That is to say: 1. Mistakenly turning "individuals" into atoms; 2. To reverence the herd, which categorically rejects the wish to remain an atom and considers it hostile; 3. Conclusion: overcome the individual by changing the purpose of the individual; 4. There seems to have been self-denial behavior.Because, around these actions, people once imagined a field full of opposites; 5. Someone asks: In what behavior does a person affirm himself most powerfully, around which (sex, greed, tyranny, cruelty, etc.) gather prohibitions, hatred, contempt.Because, people think there are selfless desires.All selfish instincts are cast aside, and unselfish instincts are demanded. 6. Consequences: What did people do?The strongest and most natural desires are exiled.Not only that, but the only real desire is given up,—that an instinct must be denied the presence of an instinct in an action in order for it to be considered boastful in the future—the great deceit that occurs in psychological matters.Even all kinds of "self-satisfied" people can only recreate themselves in the following way: In the eyes of the good, that is to misunderstand and transform themselves.On the contrary: Those who benefit from depriving man of self-satisfaction (exponents of the herd instinct, such as missionaries and philosophers), possess fine sensibility and psychological acuity, and point out that selfishness omnipresent.Christianity concludes: "Everything is sin; our virtues are no exception. Man is absolutely vile. Selfless acts are impossible." Original sin.In short: since man has opposed his instincts to a purely invented world of goodness, he has ended his self-contempt and inability to do "goodness". Note: In this way, Christianity describes a great advance in psychological vision therapy: La Roosevelt and Pascal.Christianity believes that the essential equality of human behavior and the equality of behavior value are the key issues (——everyone is immoral). It is, then, that the education of those who have lost their selfishness--the missionaries and the saints--has to be earnestly educated.And if people doubt the possibility of becoming "perfect," they do not doubt knowing what is perfect. The psychology of saints, missionaries, "good people" is out of order for reasons of pure illusion of nature.Actual motives for action are interpreted as bad: because, in order to be able to act, to be able to prescribe behavior, one has to make possible actions which are impossible at all, as if to worship them.What was denied by deceit is now worshiped and idealized in the same way.Anger against the life instinct is considered: "sacred", worthy of reverence.Absolute chastity, absolute obedience, absolute poverty: such was the theory of the missionaries.Charity, sympathy, sacrifice, denial of beauty, reason, sensuality, all the powerful qualities of man are seen with a morose eye: the ideal of the vulgar. People moved on.For the disenfranchised instincts also come to power (e.g., the Lutheran Reformation; the most primitive form of moral deceit under the guise of "freedom of the Gospels"), - people rename the Reformation with the Holy Name; —The negated instinct seeks to prove itself necessary in order to make the virtuous man entirely possible; one must live, and live for others.For egoism is a means to an end. —One goes on, one tries to ascribe survival to both egoistic and altruistic impulses.Because it is necessary to implement equal rights to the two groups of people (from the perspective of utilization); —one moves on, one seeks higher utility, favoring egoism over altruistic views.Because (egoism) is more beneficial in terms of the happiness of the vast majority of people, or in terms of promoting human development, etc.That is, egoistic rights predominate, however, subject to extreme altruistic perspectives ("good for humanity in general"); — People try to reconcile altruistic behavior with naturalness.One looks for something altruistic at the basis of life; one looks for egoism as well as altruism, thinking that they have the same root in the very nature of life and nature. —one dreams that the opposition will disappear at some future moment, when, as a result of continuous adaptation, what is egoistic is at the same time altruistic; —at last, it will be understood that acts of altruism are but one type of acts of egoism—that the degree to which one attains love disappears of itself, a testament to individual power and personality.In short, since people make people worse, they also make people better - it becomes clear that people are interdependent... And so the curtain opens for the great perversion of psychology hitherto, the truth Understand. Conclusion: Only non-moral intentions and actions. — That is to say, what is called moral should be immoral.All desires are derived from the will to power.Because they are essentially the same.The concept of life:—it appears as an apparent opposition of the forces of instincts ("good and evil"), a temporal hierarchy in which certain instincts are to be regulated, or exploited. — To justify morality: economics, etc. For Theorem 2.Determinism, because it is an attempt to save the moral world, by transposing it—that is, becoming unknown. Since the mechanistically conceived world does not accommodate our valuations, determinism is merely a means of allowing such valuations to be conjured up.Therefore, one should attack and destroy determinism.Likewise, we must deny our right to decide the separation between the free world and the phenomenal world. <88> Protestantism is a decadent form of spiritual impurity and boredom.It is in this form that Christianity has hitherto learned conformity in the mediocre Northland.Because it is worth studying as a semi-finished product and a synthesis, because it brings together in one mind the experience of different institutions and sources. <120> The naturalization of man in the nineteenth century (—the eighteenth century was the century of sophistication, of refinement and generosity). — not "return to nature".For there was no natural man then.The scholastic philosophy of unnatural and anti-natural values ​​is the statute, the beginning; man goes to nature after a long struggle - man will never "return"...Nature: that is, dares to exist in an amoral way like nature. We deal with magnanimity with brutal, direct, outright cynicism, even when we are less than it. Our first society was more natural. It was a society of the rich, of the idle, and people vying for each other.Sex is a sport, a sport that removes barriers and stimulates marriage; people live for pleasure; people prioritize physical fitness, people are curious and bold. Even more natural is our attitude to knowledge; we are the most innocent of spirits, we hate solemnity and hierarchical ceremonies, and we delight in what is forbidden in every possible way.If we were really bored on the road to knowing, we probably would not know the interest of knowing. Even more natural is our attitude towards morality.Principles have become a laughing stock; those who dare to talk about their "obligations" are not without irony.But one values ​​wholesome, well-meaning beliefs (--people think instinct is morality, depreciating all the rest. In addition, a few honorable concepts are devalued--). Even more natural is our political attitude.We see the problem of power, a certain share of power against another share.We do not believe that rights that are not based on power will succeed.Because, we think that all rights are occupations. It is more natural that we value great men and great deeds.Because, we see passion as a privilege.We hold that there is no greatness where there is no great crime; and we conceive of all greatness as acts outside morality. Even more natural is our attitude towards nature.Because we no longer love nature for "purity", "rationality", "beauty" and so on, we make nature "scary" and "stupid" subtly.But I don't despise nature because of this, but I feel very kind and harmonious with it since then.It does not force people to respect morality, so we respect it. What is more natural is our attitude towards art, because we do not require art to produce superficially beautiful deceptions, etc.; positivism is popular now, it is not exciting, but argumentation. All in all, there are indications that nineteenth-century Europeans were less ashamed of their instincts; they had taken a considerable step toward one day acknowledging their absolute naturalness, that of ammorality.There is no resentment, on the contrary, it is strong enough to sustain the situation alone. To some people's ears, it sounds like an advocacy of corruption, but the reality is that man has not come close to the "nature" that Rousseau called, but has taken a great step forward in the civilization that he categorically rejected.We ourselves are strengthened because we are re-approaching the seventeenth century, especially its aesthetics (Dancourt, Lesage, Legnard). ① Florentin Cartan Dancourt (1661-1725) - French dramatist. - translator ② Allin René Lesage (1668-1747) - French dramatist, novelist. - translator ③ Jean-Francis Legnard (1655-1709) - French comedy master. - translator <850> The nihilism of the formalist artist. --Cruel nature with their gaiety; cynicism with their rising sun.We are opposed to excitement, we flee to where nature touches our senses and inspires our imagination; where we love nothing; where we can forget the natural moral surface and sensibility of the Northland;— — and also in art.We prefer that which makes us forget "good and evil".The human touch of our morals and our ability to create pain.Seems to be saved by nature and sensuality of terror and bliss and fatalism of force.There is no such thing as a good life. Good deeds consist in the appearance of indifference and generosity that nature gives to good and evil. There is no justice in history, and there is no kindness in nature.Hence the pessimist, as soon as he becomes a formal artist, goes into history.There, where the absence of justice itself expresses extraordinary refinement, and there precisely perfectness appears—and there also comes into nature, where evil and indifferent characters do not conceal their true purpose, where nature expresses perfection. The character of ... a nihilistic artist who gives away his secrets due to his love and preference for cynical history and nature. <740> Crime falls under the concept of "insurrection against social institutions".One does not want to "punish" an insurgent.Because people oppressed him.A rebel can be a poor and despised person.Because, in the first place, the uprising should not be despised. ——As far as the type of our society is concerned, uprising will not damage the value of people.In some cases, people should respect the insurgent for this, because he felt from our society that the problem cannot be solved by means of war-he woke us up like a dream. The fact that the criminal commits an individual crime on an individual man does not prove that all his instincts are directed against the system as a whole in a state of war.Because behavior is only a symptom. One should boil down the concept of "punishment" as follows: the suppression of uprisings, the security measures (full and partial imprisonment) imposed on the suppressed.However, one should not use punishment as a sign of contempt.For a criminal is, after all, a man, a man who risks his life, his honor, his liberty—a hero!Likewise, one should not think that punishment is a penance; or a sort of reckoning, as if there were some quid pro quo between crime and punishment. ——Punishment can't be used to clear the air, because crime is not dirty. One should not close to the criminal the possibility of reconciliation with society: if he does not belong to the criminal race.If it belongs, people should preemptively (once captured, first surgery: castration). Neither the bad words and deeds of the criminal should be counted as his shortcomings, nor his low intelligence should be regarded as his shortcomings.Nothing is more common than that he himself misunderstands himself (especially his rebellious instincts, his crippling resentments, which often fall short of self-awareness, and do not read books).Affected by the sense of fear and failure, he wanted to deny and slander his crimes.The exact opposite is the case where, psychologically speaking, the criminal succumbs to an inexplicable desire and ascribes a false motive to himself through a subplot (for example, in cases where he intended only to rob property, and ended up killing someone by mistake). People should be careful not to determine a person's worth based on individual actions.Napoleon had warned.Petty theft is even less important.Suppose someone commits a crime, such as murder, but doesn't take it seriously.What is the reason?Because we lack some circumstances in our lives that are conducive to confessing crimes.What will we do if it hinders our value?People look down on us if they don't believe that our strength can kill a man sometimes.In almost all cases of crime there are qualities indispensable to a man.The prisoners in Dostoyev's Siberian penitentiary are not without reason.And these people constitute the strongest and most precious part of the Russian people.It would be disgraceful to our social system if, in our case, the criminal was a malnourished, withered plant; the Renaissance proliferated criminals, and created their own virtues—the Renaissance, of course. virtue, that is, virtue that is divorced from morality. One can exalt only what one cannot despise; moral contempt is a greater insult than any crime. <292> The denaturalization of morality is that people separate behavior from others; that is, people's hatred or contempt for "evil"; that is, people think that some behaviors are inherently good or evil. Rebuild "nature".Free acts have no value at all, because what matters is who does them.The same crime may be in one place the highest privilege, and in another the mark of punishment.In fact, this is a selfish act of judges, who analyze the case, or the perpetrator, in terms of their own interests (—or in terms of their closeness to themselves). <327> One should gradually narrow and limit the moral realm.For, since instinct has long been branded in the name of hypocritical morality, one should justify and pay respect to the instinct that is at work here; one should forget, deny, and To wash away the shame of natural instinct.This is the measure of whether one can give up moral power; to conceive a height at which the concept of "morality" would be so alien to one's sense of it that it would sound like the pronunciation of Renaissance virtue, like a detached from morality. virtue.But sometime in the future—we're still pretty far from that ideal! The narrowing of the moral sphere is a sign of moral progress.Wherever man is not yet capable of causal thinking, he thinks morally. <924> What is the result of the man who has no reason to defend and attack himself?If a man loses his desire to be able to attack and defend well, what is left of him? <192> "Faith" or "Ritual"?A particular valuation and belief arises for a particular "ritual" and custom, as naturally as the "ritual" arises from a mere valuation.One should exercise oneself, not by growth of worth, but by deeds; one should first be able to make a difference... Lutheran Christians are superficial.Faith is an aid.The background is that the belief in Luther, and the like incapacity to the Christian cause, is a personal fact, clouded by a layer of extreme doubt, that is, doubt whether there is really a certain act so completely sinful and extravagant that it is worth living Falls to the point where the individual is inactive, and thus, assumes a state of tension (prayer, confession, etc.). —Finally, and perhaps he was right, the instinct, the instinct of which the whole conduct of the Reformers manifested itself, was the cruelest instinct in the world.For them, life consists only in the absolute avoidance of itself, in the descent into the opposite, in the blind enduring of illusion ("faith"). <21> Complete nihilist. —the idealized eye of the nihilist has become mean, the eye is not faithful to its own memory—.For the eye decays the memory, and withers like an autumn leaf; the eye cannot prevent memory from decaying to a cadaverous paleness, as the weak pour memory into distant and passing things.And what the nihilist does not put into himself, he does not do to the whole past of man - he decays memory. <28> Imperfect nihilism, in all its forms: we live in it. Trying to escape nihilism without revaluing what has hitherto been worth: it will backfire and freeze the problem. <217a> War against the Christian ideal, against the claim that "bliss" and "salvation" are the ends of life, against the supremacy of the simple-minded, the pure-hearted, the suffering, and the troubled. <280> The herd instinct regards middle and near-middle valuations as supreme and invaluable, for this is the position of the majority; in the same manner and method as they use.In this way, instinct becomes the enemy of all hierarchies, and it regards ascension from below to be at the same time a process of descending from a supermajority to a minimum.Those who feel special to the herd, whether they live above or below them, are their enemies and harmful to them.The way they deal with the special ones above, the strong, the powerful, the wise, the brave, is to persuade them to be protectors, shepherds, guards—to be the first servants.Because the herds of animals take this opportunity to turn danger into safety, turn harm into benefit, and turn danger into safety.The sense of fear disappears in the middle layer, because here, people have no competition with the world; here, there is no room for misunderstanding, and there is equality; here, one's own existence is not considered an obstacle, but is considered legitimate.There is an air of complacency here.Doubt is the business of the particular; the existence of the particular is considered a sin. <817> If women and women's careers are missing in the entire art and science chain, is there really a missing link?Let's acknowledge the existence of the special!They will testify to the following common fault—that women excel in all non-professional trades, from letters and memoirs to the most delicate handicrafts in the world, in short, from all non-professional trades precisely because women It perfects itself in this way, because woman thereby submits to the only artistic drive she possesses—the pleasure of sinking... But what can a woman do with the violent indifference of a true artist?This is the artist who thinks that trifles are more important than acknowledging himself; therefore he rummages for the most private and inner things.He believes that unless a woman is good at being a form (—giving herself to others, making herself public—), she has no value.Art, the art of the artist—you don't know what it is, it's the stab at all chastity? ! . . . Only from the beginning of this century have women ventured into literature (and badly, to use old Mirabeau's words).Because women wrote books and created works, but lost their instincts.for what?If I may ask a word. ①Gabriel Dericai Mirabeau (1749-1791) - French politician, earl, served as chairman of the Jacobin Club in 1790, and chairman of the National Assembly in 1791. - translator <827> Modern art is the art of brutality. —logic sketched crudely and sharply; motives reduced to formulas, and formulas are torture.These lines appear in a disorderly mass, thrilling, and the senses are blurred; the color, material, and desire all show a murderous appearance.Zola, for example, Wagner; in a more spiritual order there is Taine.All in all logic, multitude and brutality. ① Emile Zola (1840-1902) French writer, representative of naturalism. - translator <322> —vice habits are so closely entangled with embarrassing things that in order to finally break free from their ties to themselves, one has to abandon them.This is the famous Tannhauser event.Tannhauser was made impatient by Wagner's music, and could no longer suppress the lust in Nai's heart with this woman Venus.Suddenly virtue triumphed over flirtation; a Thuringian girl's worth rose, and, to put it mildly, he even admired the craft of Wolfram von Eschenbach  … ②Tanghauser (1205-1270)——Originally a lyric poet (knight) of the South German court, the protagonist of Wagner's opera of the same name. - translator ③Wolworam von Eschenbach (1170-1220) author of the German epic "Parsifal", a famous middle and high German poet. - translator <814> Artists are not great passionate people, this is what they often say to us, but also to themselves.For two reasons: first, they lose their sense of shame about themselves (they look at their faces because they are alive; they lurk, they are too curious), and they also lose their sense of shame about their great passions (they exploit the Own).But, secondly, you devils, you geniuses, you envy their squandering of force (also called passion). —Even if there is talent, people will become victims of their own talent, because people live under the control of the devil of their own talent. One cannot subdue passion by describing it.Rather, if one describes passion, one dies with it. (Goethe taught otherwise; however, it seems that he is trying to misunderstand himself here—out of tenderness.) <217b> Once upon a time there was a man who stood out and resembled the Christian ideal.time and location?At least in the eyes of psychologists and full-body detectors! —Please read through Plutarch's book of heroes! ① Plutarch (about 50-125) - ancient Greek philosopher, writer, moralist. - translator <877> The Revolution created Napoleon, and he is the apologist for the Revolution.At the same price, one might welcome anarchism to destroy our civilization.Napoleon created nationalism, he is the apologist for nationalism.The value of a person (the addition of morality and immorality is appropriate, since the concept of morality does not deal with human value at all) does not lie in the utility of that person.Even if others do not get any benefit from him, he may still exist.But why can't this extremely harmful person become the pinnacle of the entire human race?He is so exalted and so superior that all things perish because of him! <310> A．The road to power, that is, recommending a new morality in the name of the old one - arousing interest ("happiness" is the result and vice versa) - denying the art of immorality, - making the most of advantage and chance Glorification of Moral Service - Turning Moral Believers into Fanatics through Sacrifice and Isolation; - Symbols of Greatness. B．Obtained power: 1.Moral means of coercion; 2.3. Moral seduction means;Moral etiquette (courtier). <826> "False Reinforcement":— 1) Imitation of Romanticism: Continuous emphasis on expressiveness.This is not a sign of strength, but a sign of inadequacy; 2) picturesque music, so-called dramatic music, whose main feature is lighter (like the expressions and behavior in naturalistic novels are savage and vulgar); 3) "passion", which is the work of nerves and tired souls ; as is the case with the enjoyment of mountains, deserts, storms, licentiousness, and ugliness--enjoying things of great quantity and violence (for example, among historians); (—How is it possible that powerful ages have a completely opposite artistic need—the need to go beyond passion?) 4) A preference for exciting material (sex, or socialism, or pathological things), all of which are symptoms of who is writing for today, the overloaded, the distracted, or the weakened. 为了全面发挥作用，人们应该制造残暴。