【作者】 朱丹；

【导师】 范志军；

【作者基本信息】 东南大学 ， 外国哲学， 2021， 硕士

【摘要】 海德格尔起,就注意到尼采对柏拉图主义的终结问题,并认为尼采对柏拉图主义的批判不仅体现为终结,还体现为完成和开端;施特劳斯也指出尼采对柏拉图主义的颠倒是为了回复到柏拉图,包括作为西方文明的教师身份而进行哲学家的政治布局;西美尔也认识到尼采对柏拉图主义的克服是为了建立一种新伦理观。值得注意的是以上哲学家都关注到尼采哲学对传统的批判指向一种“新”哲学的建构,一种以“建构”来指导“批判”的倾向。然而他们又似乎囿于了某一个角度而未展开来。朗佩特曾指出尼采《善恶的彼岸》(1886—1887)的使命就是建立一种区别于传统启蒙运动的“新启蒙”。这种新启蒙之““新”或许体现一种““全面性”:不仅仅是形而上学、政治学、伦理学角度,还应当扩展到对道德观、生命和艺术的审视以及对民主思想中的自由、平等的反思;其次体现为这样一种““底性”:不仅仅是一种与柏拉图主义相对的简单颠倒,还包含着对柏拉图主义合理性的反思,以及找到了“正-反”两个角度统合的基础。本文围绕“尼采对柏拉图主义的批判”和“尼采对启蒙的批判”的相关文献做了概括和提要,试图梳理传统角度对尼采的“颠倒”理解的狭隘性。尼采对柏拉图主义的颠倒,由一种看似全然主观性的批判出发,却得到比所谓的“怨恨”更为基础和公正的反思性结果。即,比最高价值更基础的是生命和透视主义的存在。而这意味着一种全面地去构建出发点的思维。本文第一章从背景上解释尼采为何颠倒柏拉图主义,分别从尼采对柏拉图主义的否定性理解以及他透露的对未来哲学的肯定理解去解释。意在指出尼采是在一种生命视角主义、权力意志的引领下去批判柏拉图主义,并且指向的是一种以比价值和真理更为根本的生命哲学;第二章结合尼采所处历史背景,解释尼采所言的“上帝死了”其实是启蒙哲学留下来的结果,而他所要做的是提醒人们和自身如何去面对“上帝死后”的世界。按尼采的观点,上帝所提供的信仰价值在启蒙运动的洗礼下已经几近消失,但剩下基督教道德的影响力。然而关注生命、生存的尼采同时注意到,这种力量也许反而更为深远。基督教作为尼采眼中的“民众的柏拉图主义”,使得善恶的问题不仅仅是道德问题,还是知识问题,事关着权威和最高价值的设定。尼采对善恶的理解是广义的理解,是理解为一切人类构造的最高价值。此外,尼采对“非善恶”定性,认为从现实操作上来说非道德性是道德所不可避免的属性。但是尼采并不止于根据二元视角揭露其内在矛盾性并将之解读为虚无,还将之诚恳地接受为“伪造的并不意味着坏的”——认为伪造的世界才是人们居住的世界因而是现实的世界而承认其真实性从而抛弃二元视角。第三章本文梳理了尼采同柏拉图主义之间的关系,认为分别可以用“打倒”、“完成”以及“开端”三重意味来理解尼采之对柏拉图主义的“颠倒”,试图以一种不再是简单颠倒和攻讦的形象去看待尼采是否能够底摆脱柏拉图主义。尼采的大量文献中显示出,尼采不仅挖掘出了柏拉图主义所提供的“简单”和“安稳”对人类生存的根本价值,还展示了对“秩序”和“解释”力量关系的思考。而这就是本文认为海德格尔所意图揭示的“尼采通过颠倒想要自然显露的那个东西”,也是尼采自己认为“潜伏在欧洲柏拉图主义的可怕面具下”的“那个伟大的东西”。尼采的生命的视角主义“(也即“解释”;也即“权力意志”,三者一体),是在对柏拉图主义的颠倒尝试中逐渐明晰起来的,指向的是对元思维、对前提性的反思和批判。其中本文以尼采对“二元对立”和“什么是——”这两个元思维习惯的突破做出了例证;而第四章是尝试性地在未来视角下考察可能的道德观、生命及艺术之间的关系以及对民主思想的探讨,力图在开端的意义上尝试挖掘未来哲学的可能特征。更多还原

【Abstract】 Heidegger has been aware of Nietzsche’s end to Platonism,and believes that Nietzsche’s criticism of Platonism is not only embodied in the end,but also in completion and beginning;Strauss also pointed out that Nietzsche’s reversal of Platonism is for returning to Plato,including the political layout of a philosopher as a teacher of Western civilization;Simmel also realized that Nietzsche’s overcoming of Platonism was to establish a new ethical view.It is worth noting that the above philosophers are all concerned that Nietzsche’s critique of tradition points to a "new" philosophical construction,a tendency to use "construction" to guide "criticism".However,they seemed to be confined to a certain angle and not yet unfolded.Lampert once pointed out that the mission of Nietzsche’s "The Beyond of Good and Evil"(1886—1887)is to establish a "new enlightenment" that is different from the traditional enlightenment.The “newness” of this new enlightenment may reflect a “comprehensiveness”: not only from the perspectives of metaphysics,politics,and ethics,but also to the examination of morality,life and art,as well as the freedom and freedom of democratic thought.The reflection of equality;secondly,it is embodied in such a kind of "thoroughness" : not only a simple inversion of Platonism,but also a reflection on the rationality of Platonism,and the discovery of two angles of "positive and negative" The basis of integration.This article summarizes and summarizes the related documents of "Nietzsche’s Criticism of Platonism" and "Nietzsche’s Criticism of Enlightenment",trying to sort out the narrowness of the traditional perspective of Nietzsche’s "reversed" understanding.Nietzsche’s inversion of Platonism started from a seemingly totally subjective critique,but it resulted in a more basic and just reflective result than the so-called "resentment." That is,more fundamental than the highest value is the existence of life and perspectiveism.And this means a kind of thinking to construct a starting point in a comprehensive way.The first chapter of this article explains why Nietzsche reversed Platonism from the background,and explained Nietzsche’s negative understanding of Platonism and his positive understanding of future philosophy.It is intended to point out that Nietzsche criticizes Platonism under the guidance of a kind of life perspective and the will to power,and points to a philosophy of life that is more fundamental than value and truth;Chapter 2 explains Nietzsche’s in historical background that Nietzsche’s "God is dead" is actually a result of the enlightenment philosophy,and what he has to do is to remind people and themselves how to face the "after God" world.According to Nietzsche,the value of faith provided by God has almost disappeared under the baptism of the Enlightenment,but the influence of Christian morality remains.However,Nietzsche,who is concerned about life and survival,also noticed that this power may be more far-reaching.Christianity,as the "Platonism of the masses" in Nietzsche’s eyes,makes the issue of good and evil not only a matter of morality,but also a matter of knowledge,which is related to the setting of authority and the highest value.Nietzsche’s understanding of good and evil is a broad understanding,which is the highest value of all human constructions.In addition,Nietzsche’s characterization of "non-good and evil" believes that non-morality is an inevitable attribute of morality from a practical perspective.But Nietzsche does not stop at exposing its inherent contradictions from a dual perspective and interpreting it as nothingness,but also sincerely accepts it as "forgery does not mean bad"-that the forged world is the world where people live Therefore,it is the real world that recognizes its authenticity and discards the dual perspective.Chapter 3 This article sorts out the relationship between Nietzsche and Platonism,and believes that Nietzsche’s "reversal" of Platonism can be understood with the three meanings of "down","completion" and "beginning." It is a simple upside-down and offensive image to see whether Nietzsche can completely get rid of Platonism.Nietzsche’s large number of documents show that Nietzsche not only unearthed the fundamental value of "simplicity" and "security" provided by Platonism for human survival,but also demonstrated the thinking about the power relationship between "order" and "interpretation".And this is the "thing Nietzsche wants to reveal naturally through inversion" that Heidegger intends to reveal in this article,and it is also "the great thing" that Nietzsche thinks "lurks under the terrible mask of European Platonism".Nietzsche’s perspectiveism of life(also known as “interpretation”;also known as “will to power”,the three-in-one)gradually became clear in the attempt to reverse Platonism,pointing to the metathinking and the precondition.There are reflection and criticism among them,this article exemplifies Nietzsche’s breakthrough of the two meta-thinking habits of "dual opposition" and "what is—";and the fourth chapter tentatively examines possible moral values,life,and life from the perspective of the future.The relationship between the arts and the discussion of democratic ideas try to explore the possible features of future philosophy in the initial sense.更多还原