从永恒与时间的关系看尼采的“瞬间”概念——兼以克尔凯郭尔为参照
|
摘要
在西方传统哲学中永恒与时间是一种对立关系,为了求得永恒而放逐时间。进入现代性时期,生存则放逐了永恒而沉落于时间碎片以致虚无主义。尼采的永恒复返学说通过瞬间的概念使两者得以和解,永恒就存在于瞬间里。瞬间是过去和未来的交叠碰撞及其无限次重演的时刻,也是包含着转机或未来的有决定性意义的时刻。在无数次重演的时刻里,瞬间成为了永恒。这种瞬间的可能性不在与人无关的纯粹自然的一刹那,也不在与自然对立的非自然的一刹那,而在自然又自由的一刹那,也就是"我"之意志的一刹那。这是尼采提供的摆脱欧洲虚无主义处境的自救之路。而克尔凯郭尔的信仰超越之路与此形成鲜明对照。他提出瞬间的原型是基督降临的时刻,是永恒的原子,是永恒切入并打开时间的缺口,构成面向未来的转机和新生。这一刻在个体生存中通过信心的一跃而实现,这是一条朝向上帝以克服虚无主义的救赎之路。尼采和克尔凯郭尔的瞬间都需要自由的意志作为沟通永恒与时间的桥梁。尼采的瞬间通过"我意愿"永远地再来一次,在自我创造与毁灭的瞬间进入永恒;克尔凯郭尔的瞬间通过自由的意志抉择,做出信心一跃而投入上帝的永恒。然而,尼采虽然抛弃了外在超验的上帝信仰,但自我复归和自我祝福的永恒轮回依然是一种信仰,一种对狄奥尼索斯酒神精神的宗教性崇拜。
In the Western traditional philosophy, Eternity and Time have an opposite relation: for the sake of pursuing Eternity, Time was exiled; When comes to the modern existence, the falling in fragmentation of time leads to the exile of Eternity and nihilism. Nietzsche's theory of Eternal Return made these two reach a compromise through the concept of Moment. The Eternity lies right here in Moment. The Moment is the overlapping and colliding between past and future, the moment that past and future repeat indefinitely. The favorable turn to the future was contained in this decisive Moment. During the indefinite repeating moment, Moment becomes Eternity. The possibility of Moment does not lie in a purely natural second that irrelevant to human, neither in an unnatural second that opposite to nature; it lies in a natural and freewill second, namely the second of Self Will. This is a self-salvation way out of European nihilism that Nietzsche provided. However, Kierkegaard's transcendental way of Faith presents a striking contrast. He proposed that the prototype of Moment is Advent of Christ, Atom of the eternal, and the gap that made by Eternity wedging in Time, it constitutes the favorable turn to the future and rebirth. This moment is accomplished through the leap of faith in individual existence. This is a self-salvation way which overcomes nihilism through facing God. Both Nietzsche's and Kierkegaard's Moment need free will as a bridge of communication between Eternity and Time. What Nietzsche's Moment mean is that through "I will" repeat over and over again, one can enter into Eternity in a second of self-creation and self-destruction. The point of Kierkegaard's Moment is that through one's free will to choose to make a leap of faith and throw oneself into God's Eternity. Although Nietzsche abandoned the external transcendental believing in God, the self-returning and self-blessing Eternal Return is still a belief, a religious worship of Dionysian Spirit.
In the Western traditional philosophy, Eternity and Time have an opposite relation: for the sake of pursuing Eternity, Time was exiled; When comes to the modern existence, the falling in fragmentation of time leads to the exile of Eternity and nihilism. Nietzsche's theory of Eternal Return made these two reach a compromise through the concept of Moment. The Eternity lies right here in Moment. The Moment is the overlapping and colliding between past and future, the moment that past and future repeat indefinitely. The favorable turn to the future was contained in this decisive Moment. During the indefinite repeating moment, Moment becomes Eternity. The possibility of Moment does not lie in a purely natural second that irrelevant to human, neither in an unnatural second that opposite to nature; it lies in a natural and freewill second, namely the second of Self Will. This is a self-salvation way out of European nihilism that Nietzsche provided. However, Kierkegaard's transcendental way of Faith presents a striking contrast. He proposed that the prototype of Moment is Advent of Christ, Atom of the eternal, and the gap that made by Eternity wedging in Time, it constitutes the favorable turn to the future and rebirth. This moment is accomplished through the leap of faith in individual existence. This is a self-salvation way which overcomes nihilism through facing God. Both Nietzsche's and Kierkegaard's Moment need free will as a bridge of communication between Eternity and Time. What Nietzsche's Moment mean is that through "I will" repeat over and over again, one can enter into Eternity in a second of self-creation and self-destruction. The point of Kierkegaard's Moment is that through one's free will to choose to make a leap of faith and throw oneself into God's Eternity. Although Nietzsche abandoned the external transcendental believing in God, the self-returning and self-blessing Eternal Return is still a belief, a religious worship of Dionysian Spirit.
引文
(1)尼采著,梁锡江译:《道德的谱系》,上海:华东师范大学出版社,2015年,第74～88页。
(2)尼采著,长念东、凌素心译:《权力意志——重估一切价值的尝试》,北京:商务印书馆,1991年,第700～701页。
(3)尼采著,孙周兴译:《查拉图斯特拉如是说》,《尼采著作全集》第4卷,北京:商务印书馆,2010年,第352页。
(4)尼采著,孙周兴译:《1880-1882年遗稿》,《尼采著作全集》第9卷,北京:商务印书馆,2010年,第523页。
(5)尼采著,孙周兴译:《快乐的科学》,《尼采著作全集》第3卷,北京:商务印书馆,2010年,第571页。
(6)④ 尼采著,孙周兴译:《查拉图斯特拉如是说》,第355、17页。
(7)转引自克劳斯·黑尔德:《海德格尔通向实事本身之路》,载于孙周兴编,倪梁康等译:《世界现象学》,北京:三联书店,2003年,第130页。
(8)②③④⑤ 尼采著,孙周兴译:《查拉图斯特拉如是说》,第355、509、9～16、347、356～357页。
(9)尼采著,张念东、凌素心译:《权力意志——重估一切价值的尝试》,第701页。
(10)② 尼采著,孙周兴译:《悲剧的诞生》,《尼采著作全集》第1卷,北京,商务印书馆,2012年,第141、56页。
(11)尼采著,孙周兴译:《查拉图斯特拉如是说》,第346页。
(12)尼采著,卫茂平译:《偶像的黄昏》,上海:华东师范大学出版社,2007年,第175页。
(13)与基督降临、“永恒切入时间”的“原型瞬间”不同,克尔凯郭尔还提出了“亚当犯罪的瞬间”,它是“时间切入永恒”,时间在永恒上切开了一个缺口,人一次性地离开了永恒,进入了历史,永恒不在场了。所以,犯罪的瞬间也是一个异质的、决定性的时刻。人的生存从罪开始,人的历史也从罪开始。这意味着,因与神背叛,人是时间中的存在者。若要与永恒和解,只有重复“原型瞬间”,重新转向,再获新生。
(14)克尔凯郭尔著,京不特译:《恐惧的概念》(《克尔凯郭尔文集》6),北京:中国社会科学出版社,2013年,第281页。
(2)尼采著,长念东、凌素心译:《权力意志——重估一切价值的尝试》,北京:商务印书馆,1991年,第700～701页。
(3)尼采著,孙周兴译:《查拉图斯特拉如是说》,《尼采著作全集》第4卷,北京:商务印书馆,2010年,第352页。
(4)尼采著,孙周兴译:《1880-1882年遗稿》,《尼采著作全集》第9卷,北京:商务印书馆,2010年,第523页。
(5)尼采著,孙周兴译:《快乐的科学》,《尼采著作全集》第3卷,北京:商务印书馆,2010年,第571页。
(6)④ 尼采著,孙周兴译:《查拉图斯特拉如是说》,第355、17页。
(7)转引自克劳斯·黑尔德:《海德格尔通向实事本身之路》,载于孙周兴编,倪梁康等译:《世界现象学》,北京:三联书店,2003年,第130页。
(8)②③④⑤ 尼采著,孙周兴译:《查拉图斯特拉如是说》,第355、509、9～16、347、356～357页。
(9)尼采著,张念东、凌素心译:《权力意志——重估一切价值的尝试》,第701页。
(10)② 尼采著,孙周兴译:《悲剧的诞生》,《尼采著作全集》第1卷,北京,商务印书馆,2012年,第141、56页。
(11)尼采著,孙周兴译:《查拉图斯特拉如是说》,第346页。
(12)尼采著,卫茂平译:《偶像的黄昏》,上海:华东师范大学出版社,2007年,第175页。
(13)与基督降临、“永恒切入时间”的“原型瞬间”不同,克尔凯郭尔还提出了“亚当犯罪的瞬间”,它是“时间切入永恒”,时间在永恒上切开了一个缺口,人一次性地离开了永恒,进入了历史,永恒不在场了。所以,犯罪的瞬间也是一个异质的、决定性的时刻。人的生存从罪开始,人的历史也从罪开始。这意味着,因与神背叛,人是时间中的存在者。若要与永恒和解,只有重复“原型瞬间”,重新转向,再获新生。
(14)克尔凯郭尔著,京不特译:《恐惧的概念》(《克尔凯郭尔文集》6),北京:中国社会科学出版社,2013年,第281页。