论尼采的生命学说
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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。
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.
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。
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.
引文
①[德]卡尔?雅斯贝尔斯:《尼采——其人其说》,鲁路译,社会科学文献出版社2001年版,第2页。
②[德]卡尔?雅斯贝尔斯:《尼采——其人其说》,第一版序。
③参见[法]吉尔·德勒兹著:《尼采与哲学》,周颖,刘玉宇译,社会科学文献出版社2001年版,第1页。德勒兹认为只有尼采才实现了真正意义上的批判——把意义和价值引入了哲学。
④[法]吉尔·德勒兹:《游牧思想》,汪民安译,见汪民安、陈永国编:《尼采的幽灵——西方后现代语境中的尼采》,社会科学文献出版社2001年版,第167页。
①[美]罗蒂:《自我的偶然性》,见汪民安、陈永国编:《尼采的幽灵——西方后现代语境中的尼采》,第430 页。
①Fink Eugen, Nietzsche's philosophy, London, New York: Continuum, 2003, p8.
①周国平:《尼采与形而上学》,湖南教育出版社1990年版,第21-26页。
①Nietzsche:Der Wille zur Macht, Alfred Kr?ner Verlag, 1930,S.340.
①Nietzsche:Der Wille zur Macht, S.365.
②Descartes: Meditation on first philosophy, Cambridge: Cambridge University Press, 1986, P.19.
①Nietzsche: Der Wille zur Macht, S.332.
②Nietzsche: Der Wille zur Macht, S.332.
③这一词的中译参照周国平的译法。参见尼采:《偶像的黄昏》,周国平译,光明日报出版社1996年版,第119页。
①Nietzsche: Der Wille zur Macht,, S.335.
②Nietzsche: Der Wille zur Macht,, S345.
③Nietzsche: Der Wille zur Macht, S.366.
④Nietzsche: Der Wille zur Macht, S.351.
①Nietzsche: Der Wille zur Macht, S.375.
②Nietzsche: Der Wille zur Macht, SS.350-351.
①Nietzsche: Der Wille zur Macht, S.358.
②戴维·罗宾逊:《尼采与后现代主义》,程炼译,北京大学出版社2005年版,第140-141页。
③Nietzsche: KSA6 G?tzen–D?mmerung, Herausgegeben von Giorgio Colli und Mazzino Moninari, Münnchen: Walter de Gruyter, 1988, S.78.
④周国平:《尼采的哲学贡献》,见《云南大学学报》社会科学版,第三卷,2004年第一期,第28页。
①Nietzsche: Der Wille zur Macht, S.350.
②Nietzsche: Der Wille zur Macht, S.351.
①Nietzsche: Der Wille zur Macht, S.352.
②Nietzsche: Der Wille zur Macht, S.352.
③Nietzsche: Der Wille zur Macht, S.353.
④Nietzsche: Der Wille zur Macht, S.353.
①Nietzsche: KSA1 Die Philosophie im tragischen Zeitalter der Griechen, S.846。
②Nietzsche: Der Wille zur Macht, S.354.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.12.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.47.
①参见邓晓芒著:《中西文化视域中真善美的哲思》,黑龙江人民出版社2004年版,第154-155页
①Nietzsche: KSA1 Die Geburt der Trag?die, SS.141-142.
①Richard Schacht: Nietzsche, London: Routledge, 1983,p489。
②Richard Schacht: Nietzsche, p489。
①Nietzsche: KSA1 Die Geburt der Trag?die, S.29.
②Nietzsche: KSA1 Die Geburt der Trag?die, S.64.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.48.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.137.
①Eugen Fink, Nietzsche’s philosophy. Translated by goetz Richter, New York: continuum, 2003,P36.
①Nietzsche: KSA3 Die fr?hliche Wissenschaft, SS.477-478.
②彭富春:《无之无化》,上海三联书店2000年版,第81页。
③Nietzsche: KSA3 Die fr?hliche Wissenschaft, S.481.
④陈鼓应:《悲剧哲学家尼采》,三联书店1994年版,第60页。
⑤Nietzsche: KSA3 Die fr?hliche Wissenschaft, S.467.
①Nietzsche: KSA4 Also Spake Zararthustra, S.29.
②Nietzsche: KSA4 Also Spake Zararthustra, S.30.
①Nietzsche: KSA4 Also Spake Zararthustra, S.30.
②Nietzsche: KSA4 Also Spake Zararthustra, S.31.
③Eugen Fink, Nietzsche’s philosophy, p36.
①[法]吉尔·德勒兹:《尼采与哲学》,第33页。
①叶秀山:《试论尼采的权力意志》,见于《浙江学刊》,2002年第3期,第7页。
①[德]萨弗兰斯基:《尼采思想传记》,卫茂平译,华东师范大学出版社2007年版,第342页。
①Nietzsche: KSA4 Also Spake Zararthustra, S14.
②Nietzsche: KSA4 Also Spake Zararthustra, SS16-17.
③Nietzsche: KSA4 Also Spake Zararthustra, S23.
①Nietzsche: KSA4 Also Spake Zararthustra, SS148-149.
②Nietzsche: KSA4 Also Spake Zararthustra, S148.
③Nietzsche: KSA4 Also Spake Zararthustra, S14.
①Nietzsche: KSA4 Also Spake Zararthustra, S130.
①Nietzsche: KSA6 Ecce Homo,S.315.
②Nietzsche: KSA6 Ecce Homo,S.312.
③Nietzsche: KSA6 Ecce Homo,S.313.
①[德]卡尔?雅斯贝尔斯:《尼采——其人其说》,第147页。
①[德]卡尔?雅斯贝尔斯:《尼采——其人其说》,第147页。
①Nietzsche: KSA1 Die Geburt der Trag?die, S.109.
②Nietzsche: KSA1 Die Geburt der Trag?die, S.31.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.31.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.24.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.47-48.
①Nietzsche: KSA6 Ecce Homo, S.340.
②Nietzsche: KSA1 Die Geburt der Trag?die, S.33.
①转引自Crawford Claudia:The beginnings of Nietzsche’s theory of Language, Berlin: Walter de Gruyter,1988, p 223.
②转引自Crawford:The beginnings of Nietzsche’s theory of Language, p.222.
①Crawford: Nietzsche on Language, pxi.
②Crawford: Nietzsche on Language, pxi.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.105.
②Nietzsche: KSA1 Die Geburt der Trag?die, S.106.
③Nietzsche: KSA1 Die Geburt der Trag?die, S.106.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.106.
②Nietzsche: KSA1 Die Geburt der Trag?die, SS. 138-139.
③Nietzsche: KSA1 Die Geburt der Trag?die, S.107.
④Nietzsche: KSA1 Die Geburt der Trag?die, S.107.
①Nietzsche: Der Wille zur Macht, S.418.
②Nietzsche: Der Wille zur Macht, S.386.
①Nietzsche: Der Wille zur Macht, S.387.
Kritische Studienausgabe (KSA), Herausgegeben von Giorgio Colli und Mazzino
Moninari, Dünndruck Ausgabe, Deutscher Taschenbuch Verlag GmbH&Co. KG, Münnchen:
Walter de Gruyter, 1988. KSA 1: Die Geburt der Trag?die Unzeitgem?sse BetrachtungenⅠ–ⅣKSA 2: Menschliches, Allzumenschliches KSA 3: Morgenr?te Die fr?hliche Wissenschaft KSA 4: Also sprach ZarathustraⅠ–ⅣKSA 5: Jenseits von Gut und B?se Zur Genealogie der Moral KSA 6: Der Antichrist Ecce Homo G?tzen–D?mmerung
Der Wille zur Macht, Leipzig: Alfred Kr?ner Verlag, 1930.
Basic Writings of Nietzsche, Trans. And Edited, with Commentaries by Walter Kaufmann.
Random House, Inc. 1968.包括: ——The Birth of Tragedy (BT) ——On the Genealogy of Morals (GM) ——The Case of Wagner (CW) ——Ecce Homo (EH)
Untimely Meditations (UM), Trans.by R.J.Hollingdale, London: Combridge University Press,1983.
Human, All Too Human (HAH), Trans.by R.J.Hollingdale, New York: Combridge University Press,1986.
Daybreak (DB), Trans. R.J.Hollingdale. Cambridge: Cambridge University Press, 1982.
The Gay Science (GS), Trans. by Walter Kaufmann, New York: Random House, 1974.
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Beyond Good and Evil (GE), translated, with Commentary, by Walter Kaufmann, New York: Random House, 1966.
The Will to Power, vol.Ⅰ,Ⅱ(WPⅠ/Ⅱ), Trans. by Anthony M. Ludovici, London : George Allen Unwin Ltd., 1910.
Unpublished Writings from the period of Unfashionable Observations, Trans. by Richard T. Gary, Stanford: Stanford University Press, 1995.
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《不合时宜的沉思》,李秋零译,华东师范大学出版社2007年版。
《哲学与真理——1872—1876年笔记选》,田立年译,上海社会科学院出版社1993年版。
《人性的,太人性的》,杨恒达译,中国人民大学出版社2006年版。
《曙光》,田立年译,漓江出版社2000年版。
《快乐的知识》,黄明嘉译,中央编译出版社2005年版。
《查拉斯图拉如是说》,黄明嘉译,漓江出版社2000年版。
《论道德的谱系、善恶之彼岸》,谢地坤、宋祖良、刘桂环译,漓江出版社2000年版。
《偶像的黄昏》,周国平译,湖南人民出版社1987年版。
《看哪这人》,张念东、凌素心译,中央编译出版社2005年版。
《权力意志——重估一切价值的尝试》,张念东、凌素心译,商务印书馆1991年版。
《尼采遗稿选》,虞龙发译,上海译文出版社2005年版。
Knight A. H. J., Some Aspects of the Life and Work of Nietzsche, and particularly of his connection with Greek Literature and Thought, Cambridge: Cambridge University Press, 1933.
Abbey Ruth, Nietzsche's Middle Period, New York: Oxford University Press, 2000.
Allison David B., ed. The New Nietzsche: Contemporary Styles of Interpretatio, New York: Dell, 1977.
Allison David B.,Reading the New Nietzsche, Lanham, Md.: Rowman & Littlefield, 2001.
Ansell Pearson Keith, ed., The Fate of the New Nietzsch, Brookfield, VT: Avebury, 1993.
Ansell Pearson Keith, Nietzsche and Modern German Though, New York: Routledge, 1991.
Bernd Magnus, Kathleen Higgins ed., The Cambridge companion to Nietzsche, Cambridge: Cambridge University Press, 1996.
Blondel Eric, Nietzsche, the body and culture: Philosophy as a philological genealogy, Trans. by Seán Hand, Stanford, Calif.: Stanford University Press, 1991.
Crawford Claudia:The beginnings of Nietzsche’s theory of Language, Berlin: Walter de Gruyter,1988.
Danto Arthur, Nietzsche as Philosopher, New York: Macmillan, 1965.
Deleuze Gilles, Nietzsche and Philosophy, Trans. by Hugh Tomlinson, London, 1983.
Derrida Jacques, Spurs: Nietzsche’s Styles, Trans. by Barbara Harlow. Chicago: University of Chicago Press, 1978.
Emden Christian, Nietzsche on language, consciousness, and the body, Urbana: University of Illinois Press, 2005.
Fink Eugen, Nietzsche’s Philosophy, Trans. by Goetz Richter, Continuum, New York, 2003.
Foucault Michel,“Nietzsche, Genealogy, History”, in Language, Counter-Memory, Practice, Trans. by Donald F. Bouchard and Sherry Simon, Ithaca, NY: Cornell University Press, 1977.
Grimm Rüdiger H., Nietzsche's Theory of Knowledge, Berlin: Walter de Gruyter, 1977.
Hales Steven D. and Welshon, Rex, Nietzsche's perspectivism, Urbana: University of Illinois Press, 2000.
Hayman Ronald, Nietzsche: A Critical Life, New York: Oxford University Press, 1980.
Heidegger Martin, Nietzsch. 2 vols, Pfullingen, Germany: Neske, 1961, Trans. by David Farrell Krell, New York: Harper and Row, 1979-1986.
Higgins Kathleen Marie, Comic Relief: Nietzsche's Gay Science, New York: Oxford University Press, 2000.
Higgins Kathleen Marie, Nietzsche's Zarathustra, Philadelphia: Temple University Press, 1987.
Hill R. Kevin, Nietzsche's Critiques: The Kantian Foundations of his Thought, Oxford: Clarendon Press, 2003.
Hollingdale R. J., Nietzsche: The Man and his Philosophy, Cambridge: Cambridge University Press, 2001.
Kofman S., Nietzsche and Metaphor, Trans. by D. Large, Stanford: Stanford University Press,1993.
Krell David Farrell, and David Wood, ed. Exceedingly Nietzsche: Aspects of Contemporary Nietzsche Interpretation, London: Routledge, 1988.
Lampert L., Nietzsche's Teaching: An Interpretation of "Thus Spoke Zarathustra", New Haven, Conn.: Yale University Press, 1986.
L?with Karl, From Hegel to Nietzsche, Trans. David Green, Garden City, NY: Doubleday Anchor, 1967.
Mandel Siegfried, Nietzsche and the Jews, Amherst, NY: Prometheus Books, 1998.
Haar Michel and Gendre Michael, Nietzsche and metaphysics, Albany: State University of New York Press, 1996.
Moore Gregory, Nietzsche, Biology and Metaphor, Cambridge: Cambridge University Press, 2002.
Morrison R. G., Nietzsche and Buddhism: A Study in Nihilism and Ironic Affinities, Oxford: Oxford University Press, 1997.
Nehamas Alexander, Nietzsche: Life as Literature, Cambridge: Harvard University Press, 1985.
Parkes Graham, ed. Nietzsche and Asian Thought, Chicago: University of Chicago Press,1991.
Richardson John and Leiter B., ed., Nietzsche, Oxford: Oxford University Press, 2001.
Richardson John, Nietzsche's System, New York: Oxford University Press, 1996.
Schacht Richard, ed. Nietzsche, Genealogy, Morality: Essays on Nietzsche's On the Genealogy of Morals, Berkeley: University of California Press, 1994.
Schacht Richard, Nietzsche, London: Routledge and Kegan Paul, 1983.
Sedgwick Peter R., ed. Nietzsche: A Critical Reade, Oxford: Blackwell, 1995.
Sheridan Hough, Nietzsche's noontide friend: The self as metaphoric double, University Park, Pa.: Pennsylvania State University Press, 1997.
Silk M. S.and Stern J. P., Nietzsche on tragedy, Cambridge, New York: Cambridge University Press,1981.
Solomon Robert C. and Kathleen Marie Higgins, What Nietzsche Really Said, New York: Knopf/Schocken Books, 2000.
Solomon Robert C., ed. Nietzsche: A Collection of Critical Essays, Garden City, NY: Doubleday, 1973. Reprint, Notre Dame, IN: University of Notre Dame Press, 1980.
Solomon Robert C., ed. Reading Nietzsche, New York: Oxford University Press, 1988.
Stack George J., Nietzsche and Emerson: An Elective Affinit, Athens: Ohio University Press, 1992.
Kaufmann Walter, Nietzsche: philosopher, psychologist, antichrist, Princeton, New Jersey: Princeton University Press, 1974.
White Alan, Within Nietzsche's Labyrinth, New York: Routledge, 1990.
Wood D. and Krell, D. F. (eds.), Exceedingly Nietzsche, London, 1988.
陈君华:《深渊与巅峰——论尼采的永恒轮回学说》,上海人民出版社2004年版。
恩斯特?贝勒:《尼采、海德格尔与德里达》,李朝晖译,社会科学文献出版社2001年版。
吉尔·德勒兹:《尼采与哲学》,周颖、刘玉宇译,社会科学文献出版社2001年版。
金惠敏、薛晓源:《尼采与中国的现代性》,《文艺研究》2000年第6期。
刘晓枫、倪为国编:《尼采在西方:解读尼采》,上海三联书店2002年版。
马丁·海德格尔:《尼采》,孙周兴译,商务印书馆2002年版。
萨弗兰斯基:《尼采思想传记》,卫茂平译,华东师范大学出版社2007年版。
斯坦利?罗森:《启蒙的面具》,吴松江、陈卫斌译,辽宁教育出版社2003年版。
汪民安、陈永国编:《尼采的幽灵——西方后现代语境中的尼采》,社会科学文献出版社2001年版。
汪民安:《尼采与身体》,北京大学出版社2008年版。
汪顺宁:《权力意志与艺术》,《哲学研究》,2002年第4期。
王江松:《悲剧哲学的诞生》,中国社会科学出版社2009年版。
吴增定:《尼采与柏拉图主义》,上海人民出版社2004年版。
雅斯贝尔斯:《尼采其人其说》,鲁路译,社会科学文献出版社2001年版。
叶秀山:《试论尼采的“权力意志”》,《浙江学刊》,2002年第3期。
余虹:《艺术与归家——尼采·海德格尔·福柯》,中国人民大学出版社2005年版。
周国平:《尼采:在世纪的转折点上》,上海人民出版社1986年版。
周国平:《尼采与形而上学》,湖南教育出版社1990年版。
Aristotle, The Complete Works of Aristotle, ed. Jonathan Barnes, Princeton: Princeton University press, 1994.
Descartes: Meditation on first philosophy, Cambridge: Cambridge University Press, 1986.
Gadamer: Truth and method, Beijing: China Social Sciences Pub. House, 1999.
Heidegger: Basic Writings, edited by David Farrell Krell, New York: Harper & Row, 1977.
Ameriks Karl(ed.): The Cambridge Companion to German Idealism,三联书店2006年版。
Plato: Complete Works, ed. John M. Cooper, Indianapolis: Hackett Publishing Company, 1997.
Schopenhauer: The World as Will and Representation, Tran.by E.F.J. Payne,中国社会科学出版社, 1999年版。
邓晓芒:《中西文化视域中真善美的哲思》,黑龙江人民出版社2004年版。
黑格尔:《精神现象学》,贺麟、王玖兴译,商务印书馆1979年版。
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黑格尔:《哲学史讲演录》,第一卷,贺麟、王太庆译,商务印书馆1981年版。
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彭富春:《哲学美学问题》,武汉大学出版社2005年版。
汝信:《美的找寻》,中国社会科学出版社1992年版。
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王柯平:《〈理想国〉的诗学研究》,北京大学出版社2005年版。
叶秀山:《前苏格拉底哲学研究》,三联书店1982年版。
叶秀山:《哲学作为创造性的智慧——叶秀山西方哲学论集》,江苏人民出版社2003年版。
张世英:《天人之际:中西哲学的困惑与选择》,人民出版社2007年版。
张世英:《进入澄明之境:哲学的新方向》,商务印书馆1999年版。
②[德]卡尔?雅斯贝尔斯:《尼采——其人其说》,第一版序。
③参见[法]吉尔·德勒兹著:《尼采与哲学》,周颖,刘玉宇译,社会科学文献出版社2001年版,第1页。德勒兹认为只有尼采才实现了真正意义上的批判——把意义和价值引入了哲学。
④[法]吉尔·德勒兹:《游牧思想》,汪民安译,见汪民安、陈永国编:《尼采的幽灵——西方后现代语境中的尼采》,社会科学文献出版社2001年版,第167页。
①[美]罗蒂:《自我的偶然性》,见汪民安、陈永国编:《尼采的幽灵——西方后现代语境中的尼采》,第430 页。
①Fink Eugen, Nietzsche's philosophy, London, New York: Continuum, 2003, p8.
①周国平:《尼采与形而上学》,湖南教育出版社1990年版,第21-26页。
①Nietzsche:Der Wille zur Macht, Alfred Kr?ner Verlag, 1930,S.340.
①Nietzsche:Der Wille zur Macht, S.365.
②Descartes: Meditation on first philosophy, Cambridge: Cambridge University Press, 1986, P.19.
①Nietzsche: Der Wille zur Macht, S.332.
②Nietzsche: Der Wille zur Macht, S.332.
③这一词的中译参照周国平的译法。参见尼采:《偶像的黄昏》,周国平译,光明日报出版社1996年版,第119页。
①Nietzsche: Der Wille zur Macht,, S.335.
②Nietzsche: Der Wille zur Macht,, S345.
③Nietzsche: Der Wille zur Macht, S.366.
④Nietzsche: Der Wille zur Macht, S.351.
①Nietzsche: Der Wille zur Macht, S.375.
②Nietzsche: Der Wille zur Macht, SS.350-351.
①Nietzsche: Der Wille zur Macht, S.358.
②戴维·罗宾逊:《尼采与后现代主义》,程炼译,北京大学出版社2005年版,第140-141页。
③Nietzsche: KSA6 G?tzen–D?mmerung, Herausgegeben von Giorgio Colli und Mazzino Moninari, Münnchen: Walter de Gruyter, 1988, S.78.
④周国平:《尼采的哲学贡献》,见《云南大学学报》社会科学版,第三卷,2004年第一期,第28页。
①Nietzsche: Der Wille zur Macht, S.350.
②Nietzsche: Der Wille zur Macht, S.351.
①Nietzsche: Der Wille zur Macht, S.352.
②Nietzsche: Der Wille zur Macht, S.352.
③Nietzsche: Der Wille zur Macht, S.353.
④Nietzsche: Der Wille zur Macht, S.353.
①Nietzsche: KSA1 Die Philosophie im tragischen Zeitalter der Griechen, S.846。
②Nietzsche: Der Wille zur Macht, S.354.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.12.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.47.
①参见邓晓芒著:《中西文化视域中真善美的哲思》,黑龙江人民出版社2004年版,第154-155页
①Nietzsche: KSA1 Die Geburt der Trag?die, SS.141-142.
①Richard Schacht: Nietzsche, London: Routledge, 1983,p489。
②Richard Schacht: Nietzsche, p489。
①Nietzsche: KSA1 Die Geburt der Trag?die, S.29.
②Nietzsche: KSA1 Die Geburt der Trag?die, S.64.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.48.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.137.
①Eugen Fink, Nietzsche’s philosophy. Translated by goetz Richter, New York: continuum, 2003,P36.
①Nietzsche: KSA3 Die fr?hliche Wissenschaft, SS.477-478.
②彭富春:《无之无化》,上海三联书店2000年版,第81页。
③Nietzsche: KSA3 Die fr?hliche Wissenschaft, S.481.
④陈鼓应:《悲剧哲学家尼采》,三联书店1994年版,第60页。
⑤Nietzsche: KSA3 Die fr?hliche Wissenschaft, S.467.
①Nietzsche: KSA4 Also Spake Zararthustra, S.29.
②Nietzsche: KSA4 Also Spake Zararthustra, S.30.
①Nietzsche: KSA4 Also Spake Zararthustra, S.30.
②Nietzsche: KSA4 Also Spake Zararthustra, S.31.
③Eugen Fink, Nietzsche’s philosophy, p36.
①[法]吉尔·德勒兹:《尼采与哲学》,第33页。
①叶秀山:《试论尼采的权力意志》,见于《浙江学刊》,2002年第3期,第7页。
①[德]萨弗兰斯基:《尼采思想传记》,卫茂平译,华东师范大学出版社2007年版,第342页。
①Nietzsche: KSA4 Also Spake Zararthustra, S14.
②Nietzsche: KSA4 Also Spake Zararthustra, SS16-17.
③Nietzsche: KSA4 Also Spake Zararthustra, S23.
①Nietzsche: KSA4 Also Spake Zararthustra, SS148-149.
②Nietzsche: KSA4 Also Spake Zararthustra, S148.
③Nietzsche: KSA4 Also Spake Zararthustra, S14.
①Nietzsche: KSA4 Also Spake Zararthustra, S130.
①Nietzsche: KSA6 Ecce Homo,S.315.
②Nietzsche: KSA6 Ecce Homo,S.312.
③Nietzsche: KSA6 Ecce Homo,S.313.
①[德]卡尔?雅斯贝尔斯:《尼采——其人其说》,第147页。
①[德]卡尔?雅斯贝尔斯:《尼采——其人其说》,第147页。
①Nietzsche: KSA1 Die Geburt der Trag?die, S.109.
②Nietzsche: KSA1 Die Geburt der Trag?die, S.31.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.31.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.24.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.47-48.
①Nietzsche: KSA6 Ecce Homo, S.340.
②Nietzsche: KSA1 Die Geburt der Trag?die, S.33.
①转引自Crawford Claudia:The beginnings of Nietzsche’s theory of Language, Berlin: Walter de Gruyter,1988, p 223.
②转引自Crawford:The beginnings of Nietzsche’s theory of Language, p.222.
①Crawford: Nietzsche on Language, pxi.
②Crawford: Nietzsche on Language, pxi.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.105.
②Nietzsche: KSA1 Die Geburt der Trag?die, S.106.
③Nietzsche: KSA1 Die Geburt der Trag?die, S.106.
①Nietzsche: KSA1 Die Geburt der Trag?die, S.106.
②Nietzsche: KSA1 Die Geburt der Trag?die, SS. 138-139.
③Nietzsche: KSA1 Die Geburt der Trag?die, S.107.
④Nietzsche: KSA1 Die Geburt der Trag?die, S.107.
①Nietzsche: Der Wille zur Macht, S.418.
②Nietzsche: Der Wille zur Macht, S.386.
①Nietzsche: Der Wille zur Macht, S.387.
Kritische Studienausgabe (KSA), Herausgegeben von Giorgio Colli und Mazzino
Moninari, Dünndruck Ausgabe, Deutscher Taschenbuch Verlag GmbH&Co. KG, Münnchen:
Walter de Gruyter, 1988. KSA 1: Die Geburt der Trag?die Unzeitgem?sse BetrachtungenⅠ–ⅣKSA 2: Menschliches, Allzumenschliches KSA 3: Morgenr?te Die fr?hliche Wissenschaft KSA 4: Also sprach ZarathustraⅠ–ⅣKSA 5: Jenseits von Gut und B?se Zur Genealogie der Moral KSA 6: Der Antichrist Ecce Homo G?tzen–D?mmerung
Der Wille zur Macht, Leipzig: Alfred Kr?ner Verlag, 1930.
Basic Writings of Nietzsche, Trans. And Edited, with Commentaries by Walter Kaufmann.
Random House, Inc. 1968.包括: ——The Birth of Tragedy (BT) ——On the Genealogy of Morals (GM) ——The Case of Wagner (CW) ——Ecce Homo (EH)
Untimely Meditations (UM), Trans.by R.J.Hollingdale, London: Combridge University Press,1983.
Human, All Too Human (HAH), Trans.by R.J.Hollingdale, New York: Combridge University Press,1986.
Daybreak (DB), Trans. R.J.Hollingdale. Cambridge: Cambridge University Press, 1982.
The Gay Science (GS), Trans. by Walter Kaufmann, New York: Random House, 1974.
The Portable Nietzsche, selected and translated, with an introduction, prefaces, and notes, by Walter Kaufmann, New York: The Viking Press, 1962.包括: ——Thus Spoke Zarathustra (SZ) ——Twilight of the Idols (TI) ——The Antichrist (AC) ——Nietzsche Contra Wagner (NCW)
Beyond Good and Evil (GE), translated, with Commentary, by Walter Kaufmann, New York: Random House, 1966.
The Will to Power, vol.Ⅰ,Ⅱ(WPⅠ/Ⅱ), Trans. by Anthony M. Ludovici, London : George Allen Unwin Ltd., 1910.
Unpublished Writings from the period of Unfashionable Observations, Trans. by Richard T. Gary, Stanford: Stanford University Press, 1995.
《悲剧的诞生——尼采美学文选》,周国平译,三联书店1986年版。
《希腊悲剧时代的哲学》,周国平译,商务印书馆1994年版。
《历史的用途与滥用》,陈涛、周辉荣译,上海人民出版社2005年版。
《不合时宜的沉思》,李秋零译,华东师范大学出版社2007年版。
《哲学与真理——1872—1876年笔记选》,田立年译,上海社会科学院出版社1993年版。
《人性的,太人性的》,杨恒达译,中国人民大学出版社2006年版。
《曙光》,田立年译,漓江出版社2000年版。
《快乐的知识》,黄明嘉译,中央编译出版社2005年版。
《查拉斯图拉如是说》,黄明嘉译,漓江出版社2000年版。
《论道德的谱系、善恶之彼岸》,谢地坤、宋祖良、刘桂环译,漓江出版社2000年版。
《偶像的黄昏》,周国平译,湖南人民出版社1987年版。
《看哪这人》,张念东、凌素心译,中央编译出版社2005年版。
《权力意志——重估一切价值的尝试》,张念东、凌素心译,商务印书馆1991年版。
《尼采遗稿选》,虞龙发译,上海译文出版社2005年版。
Knight A. H. J., Some Aspects of the Life and Work of Nietzsche, and particularly of his connection with Greek Literature and Thought, Cambridge: Cambridge University Press, 1933.
Abbey Ruth, Nietzsche's Middle Period, New York: Oxford University Press, 2000.
Allison David B., ed. The New Nietzsche: Contemporary Styles of Interpretatio, New York: Dell, 1977.
Allison David B.,Reading the New Nietzsche, Lanham, Md.: Rowman & Littlefield, 2001.
Ansell Pearson Keith, ed., The Fate of the New Nietzsch, Brookfield, VT: Avebury, 1993.
Ansell Pearson Keith, Nietzsche and Modern German Though, New York: Routledge, 1991.
Bernd Magnus, Kathleen Higgins ed., The Cambridge companion to Nietzsche, Cambridge: Cambridge University Press, 1996.
Blondel Eric, Nietzsche, the body and culture: Philosophy as a philological genealogy, Trans. by Seán Hand, Stanford, Calif.: Stanford University Press, 1991.
Crawford Claudia:The beginnings of Nietzsche’s theory of Language, Berlin: Walter de Gruyter,1988.
Danto Arthur, Nietzsche as Philosopher, New York: Macmillan, 1965.
Deleuze Gilles, Nietzsche and Philosophy, Trans. by Hugh Tomlinson, London, 1983.
Derrida Jacques, Spurs: Nietzsche’s Styles, Trans. by Barbara Harlow. Chicago: University of Chicago Press, 1978.
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