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尼采作为“道德的破坏者”、“非道德主义者”不是要反对所有的道德。他将柏拉图-基督教道德、康德的伦理学以及功利主义伦理学看成是对生命本能条件的否定,即作为“症候”乃是生命颓废的征兆。尼采的“狄俄尼索斯VS十字架上的耶稣”要求对道德进行价值重估。一方面他的谱系学恢复了历史中的互相斗争的、多元的价值谱系,使道德的外在强制不再有效。另一方面它强调了强力意志解释世界的无穷性。道德作为解释,不论是出于被驯服的本能,还是饱满激情的释放,都是出于强力意志。
Nietzsche as “moral saboteur”, “non-moralist” is not to oppose all morality. He regarded the Platonic-Christian morality, Kant’s ethics and utilitarian ethics as the negation of the life instinct, that is, as a “symptom”, it is a symptom of decadent life. Nietzsche’s “Dionysus VS Jesus on the Cross” called for a moral revaluation. On the one hand, his pedigree restores the struggling and pluralistic pedigree of history in history, so that the external coercion of morality is no longer valid. On the other hand, it emphasized the strong will to explain the infinite nature of the world. Morality as an explanation, whether out of tame instincts or full of passion, is out of strong will.