本文選題：因果關(guān)系 + 權(quán)力意志��； 參考：《湘潭大學》2017年碩士論文

【摘要】：尼采所處的歐洲近現(xiàn)代時期正是人文理性精神覺醒、自然科學發(fā)展迅速之時,以往的價值觀念、傳統(tǒng)宗教信仰不僅成為時代反思的對象,而且還面臨著破除和消解的危機。傳統(tǒng)形而上學的瓦解和歐洲社會的宗教信仰危機使得歐洲呈現(xiàn)出一切無價值、無意義的時代“虛無主義”景象。尼采在探討“虛無主義”產(chǎn)生的根源問題時,將研究視角放在了人自身上。他通過對人在認識世界、解釋世界的過程中所使用的理性思考、思維邏輯、語言模式等工具的分析,發(fā)現(xiàn)形而上學和宗教信仰的產(chǎn)生根源深刻地內(nèi)涵在人對世界的觀待方式上。對思維和語言模式的信仰必然會引導出對形而上學之本體性存在和宗教之彼岸世界的信仰。因此,問題不是出在“形而上本體”或者“上帝”身上,而是出在創(chuàng)造它們的人自身上面;不是本體或上帝創(chuàng)造了我們,而恰恰相反是我們?nèi)藙?chuàng)造了他們。這種創(chuàng)造活動本身實際上就是人類對自我和世界建立的各種“名相”和“色相”的解釋,“色相解釋”建構(gòu)了為我們感知到的現(xiàn)實物質(zhì)世界,“名相解釋”則建構(gòu)了我們?nèi)祟愓Z言系統(tǒng)和思維邏輯的抽象理論,這種“物質(zhì)和思維同出于人的解釋”的觀念也解釋了為什么我們可以通過抽象的邏輯思維把握物質(zhì)世界的規(guī)律,現(xiàn)實的物質(zhì)和抽象的思維在“人”身上達到了同一。因此,無論是以往階段對彼岸世界或者超越精神的信仰還是近現(xiàn)代對自然世界的探索和對物質(zhì)生活的追求,都是人意識之執(zhí)取,只是執(zhí)取對象有“名色之分”。尼采的哲學工作主要是對“名相”的解析,這一工作不僅為其提出“權(quán)力意志”的世界本質(zhì)理念提供了理論基礎(chǔ),更為人作為生存主體如何把握世界的本然掃清了固有的思維障礙,同時也為其之后的現(xiàn)象學發(fā)展提供了理論支撐。因此,挖掘尼采“名相”解析思想不僅對于理解尼采整體哲學思想十分必要,而且對于理解現(xiàn)象學的理論動機、探索方法上都具有奠基性作用。同時,尼采的工作也間接地幫我們打開了就此問題本身來審視東方思想尤其是佛教里對此觀點的視角,為我們從多角度考察認知問題提供了指引。
[Abstract]:Nietzsche is in the modern European period is the awakening of humanistic rational spirit, natural science developed rapidly, the value of the past, traditional religious beliefs not only become the object of reflection, but also face the crisis of breaking down and dispelling. With the disintegration of traditional metaphysics and the crisis of religious belief in European society, all kinds of nihilism appeared in Europe. Nietzsche put his research perspective on human being when he discussed the root causes of nihilism. Through the analysis of the tools of rational thinking, thinking logic and language model used by people in the process of understanding and explaining the world, he found that the origin of metaphysics and religious belief lies in the way people treat the world. The belief in the mode of thought and language will inevitably lead to the belief in the metaphysical existence of the ontology and the other world of religion. The problem, therefore, is not in the metaphysical ontology or God, but in the person who created them; it is not the ontology or God that created us, but on the contrary we the people who created them. This kind of creative activity itself is in fact the interpretation of the various "famous forms" and "hue" created by human beings and the world, which constructs the real physical world that we perceive for ourselves. "the explanation of names" constructs the abstract theory of our human language system and thinking logic. This concept of "matter and thinking out of human interpretation" also explains why we can grasp the laws of the material world through abstract logical thinking. Therefore, whether it is the belief of the other world or transcending spirit in the past period or the exploration of the natural world and the pursuit of material life in the modern times, it is the pursuit of human consciousness, only that there is a "distinction of name and color" in the object of taking possession. Nietzsche's philosophical work is mainly an analysis of the "famous phase", which not only provides a theoretical basis for his idea of the world essence of "will of power". As the main body of existence, how to grasp the world clears the inherent obstacles of thinking, and provides theoretical support for the development of phenomenology. Therefore, it is necessary not only to understand Nietzsche's overall philosophy, but also to understand the theoretical motivation of phenomenology and to explore the method. At the same time, Nietzsche's work has indirectly opened up the perspective of the oriental thought, especially in Buddhism, to examine this issue itself, which provides us with guidance to study the cognitive problem from various angles.
【學位授予單位】：湘潭大學
【學位級別】：碩士
【學位授予年份】：2017
【分類號】：B516.47

【參考文獻】

相關(guān)期刊論文 前2條

1 郭繼民;;《楞嚴經(jīng)》關(guān)于“心”的追問[J];五臺山研究;2015年03期

2 劉李;;尼采對認識現(xiàn)象的闡釋及其理論性質(zhì)[J];河南社會科學;2013年09期

，

本文編號：1898845