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基督教和柏拉图主义的结合造就了一种追求“纯粹精神和善的王国”的形而上学诉求。与之前勇敢、积极地面对生命悲苦的文化不同,这种形而上学是出于恐惧而构造那种为之提供依托、安全和希望的超验王国。但尼采对它的揭露批判并没有走到完全否定的地步。因为,它提供的简化图式能满足大众和心智不成熟者。即使对于心智成熟者而言,它作为面具也具有使用价值。只有立足于超越(与其一致的)虚无主义而言,才需要警惕它所衍生的“神圣的简单”及其在各领域中的应用。从与虚无主义内在一致的角度看,柏拉图主义-基督教的形而上学摆脱不了恐惧与焦虑,却换来一种更难摆脱的焦虑与恐惧;而它对深度、基底、“背后世界”的追索,是“形而上学”的拟造、表现和象征。尼采对上述形而上学的批判和对另一种生命世界的追索,显示了其理论结构中存在着一种力欲反对的特殊“形而上学”跟倾向于建构的一般“形而上学”的张力。
The combination of Christianity and Platonism has created a metaphysical appeal to the pursuit of a “purely spiritual and good kingdom.” Contrary to previous bravery and positive attitude to the tragedy of life, metaphysics is out of fear to construct the transcendental kingdoms that provide support, security and hope. But Nietzsche’s criticism of it did not come to a complete negation. Because it provides a simplified schema that meets both the general public and the mentally ill. Even for mature minds, it is also valuable as a mask. It is only necessary to be wary of the “sacred simple” it derives from and its application in all fields only based on the (beyond) nihilism. From the perspective of internalization with nihilism, Platonism-Christian metaphysics can not escape from fear and anxiety in return for an anxiety and fear more difficult to get rid of; instead, it pursues depth, basement, and “the world beyond” Cable, is “metaphysics ” of the proposed creation, performance and symbol. Nietzsche’s criticism of the above metaphysics and his pursuit of another life world show that there is a tension in the theoretical structure between a special “metaphysics ” and a general “metaphysics ” that tends toward construction .