论尼采的生命学说

【作者】 院成纯；

【导师】 汝信；

【作者基本信息】 中国社会科学院研究生院 ， 外国哲学， 2009， 博士

【摘要】 如何肯定个体生存,是尼采生命学说的基本问题。个体生存作为一种存在者,它并非存在自身,这种有限性决定了它必须要从其自身之外寻找某种根据或本源作为规定,从而获得意义与价值,并在这种价值体系之中求得继续保持自身的理由。在传统形而上学那里,思想家们努力构筑各种不同意义上的彼岸存在以图可以更好地为人生建立某种根据,这样一种为生存寻求外在根据的形而上学式的做法在尼采看来是行不通的。尼采考察了现代人的生存经验以及欧洲柏拉图主义的历史,指出柏拉图主义者们将彼岸存在看成是规定个体生存的根据。他们认为个体生存只有在对彼岸存在的肯定与追寻之中才能获得其意义。这样一来,他们把确定的“本体”作为其哲学的主题,而将生存本身排除出这一主题之外。生存问题的缺失导致了欧洲虚无主义历史的发生以及现代人对“无家可归”的生存经验的遭遇。尼采批判了以柏拉图主义为代表的传统形而上学,认为他们的“存在”谱系以及此岸与彼岸的两重世界结构都是建立在虚构的“主体”概念之上的。尼采的批判意在揭示彼岸存在的虚假性,将哲学的主题还原到个体生存问题上来。尼采的思想可以分为早、中、晚三个时期。早期尼采持有一种艺术形而上学的观点。他认为在古希腊悲剧之中,个体之中的日神冲动和酒神冲动这两种艺术冲动被调动起来,藉此人们可以超出个体性的边界进入到悲剧形而上学的世界之中,体会到与本源“生命”融合为一的快乐,从而可以积极地肯定生存。中期尼采放弃了早期的形而上学观点,转而从生存内部寻求超越其有限性的可能。他分析了个体生存的条件和方式,认为生存的本性在于其创造性。“自由精神”在打破各种既定原则或观念的束缚、回归自身创造性本性的过程中,彰显出一种不断超越自身的积极的生存方式。晚期尼采将生存的本性表达为“权力意志”,这是一种不断命令生存去创造的冲动。权力意志作为内在的规定让生存不断地去创造。个体立于创造性之中,体验到因自身的创造力丰盈所带来的超出个体性界限之外而融于天地万物之中的陶醉感.这时的个体已不再作为有限的存在者困缚于各种具体的生存痛苦之中,而是获得了一种深层存在意义上的视角,可以审美式地把握整个世界,体验到过剩的生命力所带来的本源的快乐。这样一种审美意义上的体验被尼采所强调,他认为在这种体验之中包含了个体生存超越自身而通达无限的可能。由此出发,个体才可以走上一条积极的不断超越自身的自我升华之路。本源“生命”的表达问题是尼采生命学说的一个重要问题。本源“生命”何以表达?尼采认为这种表达所使用的并不是概念,而是一种更为广泛的语言。它可以是隐喻式的话语,如神话和寓言;也可以是艺术式的语言,如酒神式的音乐;甚至也可以是肢体性的语言,如查拉图斯特拉的舞蹈。这种“语言”相关于个体生存与本源“生命”融合为一的体验,它道说了个体生存超越自身生存有限性的可能道路。在“生命”与“世界”的关系问题上,“生命”显现为“世界”的“视角”。尼采“生命”视角的基本特征在于它不是一个固定的视角,而是一种不断生成的视角。“生命”视角作为出于生存本性的内在于生存的视角,肯定了个体生存的创造性活动。立于自身本性之中的个体生存,不断地否定既定的生存方式,同时积极地开拓新的生存可能,在这种否定与开拓的活动之中,体验到了生命力丰盈所带来的深层快乐。更多还原

【Abstract】 How to affirm individual existence is the basic question of Nietzsche’s life theory. As beings, individual existence is not the Being itself. This finity decides that existence has to look for some basis or origin in the outer as the determination, so as to get some meaning, value and reason for survival. Traditional metaphysicians try to construct various Beyond-Being in order to build up a better basis for human life; however, Nietzsche thinks this metaphysical way is impossible in looking for outer basis for existence.Nietzsche investigates the existential experience of modern people and the nihilism history, and points out that Platonists believes Beyond Being is the basis of individual existence. In their mind, individual existence can get its meaning merely by affirming and pursuing Beyond-Being. What’s more, they make certain“ontology”as the subject of their philosophy, which excludes the existence. The loss of existence results in the European nihilism history and modern people’s homeless experience. Nietzsche criticizes the traditional metaphysics that is represented by Platonism. He believes that their genealogy of“Being”and the double-deck structure of temporality and beyond world are built up on the fictive concept“subject”. Nietzsche’s aim is to discover the falsehood of Beyond-Being and to recover the individual existence to the philosophy subject.The thought of Nietzsche can be divided into three periods, the early, the middle and the late period. Early Nietzsche holds some ideas of art-metaphysics. He believes that two individual art emotions, Apollo and Dionysus, can be aroused in the ancient Greek Tragedy. With them, one can transcend the boundary of individual, and get into the metaphysical world to concretize the primary“life”and to enjoy the deep happiness. Meanwhile, one can get an aesthetical perspective, so as to affirm the existence positively.Middle Nietzsche abandons his metaphysical idea and turns to looking for the possibility to transcend the finity of existence within the inner domain of existence. He examines the condition and manner of individual existence, and argues that the nature of existence lies in creativity.“The free spirit”exploits a positive living manner during the process of breaking various chains and going back to its own creative nature.Late Nietzsche expresses the nature of existence as“the will to power”. This is a kind of emotion that orders existence to do some creative activities. As the inner determination, the will to power makes existence keeping on creating. Individual stands in its creativity, and experiences the sense of intoxication in transcending the individual boundary and merging into the whole collection of beings brought by the overmuch creative power. This individual is not the finite being that is chained in the various trivial difficulties. But it can get a perspective on the dimension of Being. It can enjoy this world aesthetically and experience the primary happiness that is brought by the rich life power. Nietzsche emphasizes this aesthetical experience. To his opinion, there is a possibility of individual existence transcending itself to attain infinity. With the possibility, individual can sublime and transcend itself.The expressing pattern of primary“life”is an important question in Nietzsche’s life theory. How to express the primary“life”? Nietzsche assumes that the expression is not identical with concepts, but is a kind of body language that is wider. Body language is multiform. It can be the metaphorical language in myth and fable, and the article languages, such as Dionysus’music, as well as the body languages just like Zarathustra’s dance. This kind of language confers the concretizing experience of individual existence with the primary“life”. It becomes the opening of the possible way that individual uses to transcend its finity.Upon the relationship between the“life”and the“world”, Nietzsche believes that life appears as the perspective of the world.“Life”perspective is not a certain perspective, but a kind of becoming perspective. As the inner perspective that comes out from the inner nature of existence,“life”perspective affirms the creative activities of individual existence. The individual existence, which stands in its own nature, keeps on denying the fixed life pattern and exploiting new existing possibilities. It can experience the deep happiness that is brought by the rich life power within the denying and exploiting activities.更多还原