摘要
《善恶的彼岸》第一章是一条从形而上学回到灵魂学的道路。形而上学家遗忘了真理之爱必不可少的前戏,尼采继康德的认识论批判之后,提出真理与生命的关系问题,对形而上学展开灵魂学批判,其实质是对柏拉图主义的柏拉图式批判。灵魂学打破"我思"、"我愿"等灵魂原子,揭示了灵魂的权力意志结构;同样,只有从灵魂学层面出发,权力意志概念才能得到恰当的理解。权力意志的灵魂学重新打开了通往道德、政治、科学、宗教和哲学等诸种基本问题的道路,尤其更新了哲人的自我认识。只有权力欲的哲人必定沦为教士,而仅有求知欲则只能沦为学者。哲学首先是一种生活方式,哲人是以真理之爱为母、以权力意志为父的灵魂类型。权力意志的灵魂学重新张开精神之弓,为现代性的克服开辟了道路。
The first chapter of Beyond Good and Evil is a journey that goes back from metaphysics to psychology. The metaphysicians have forgotten the necessary foreplay of the love of truth. After Kant＇s epistemological critique, Nietzsche puts forward the relation between truth and life; thus, he criticizes metaphysics psychologically, which is actually a platonic critique of Platonism. Nietzschers psychology breaks the psychological atoms, such as ＂I think＂ and ＂I will,＂ through which it discovers the structure of soul, i. e. the will to power. On the other hand, only from the psychological viewpoint can the will to power be properly understood. The psychology of will to power opens again the way to the basic problems, such as morality, politics, science, religion and philosophy. More importantly, it is a renovation of the self-knowledge of philosophers. Only with the desire for power is a philosopher to be reduced to a priest, and only with the desire for knowledge, a scholar. Philosophy is in the first place a way of life. The philosopher is a type of soul, whose mother is the love of truth and whose father is the will to power. The psychology of will to power creates again the tension of the bow of spirit, and blazes a way for the overcoming of modernity.
出处
《同济大学学报（社会科学版）》
CSSCI
北大核心
2015年第3期1-9,共9页
Journal of Tongji University:Social Science Edition
作者简介
余明锋，德国慕尼黑大学哲学系博士后。
