尼采的自然主义、自由和文化超越

Naturalism, Freedom and Cultural Transcendence in Nietzsche

《查拉图斯特拉如是说》和《善恶的彼岸》以及同时期并未出版的笔记展示了尼采如何克服那种要么选择自然主义、要么选择自由论的单一可能性。(1)查拉图斯特拉关于超人的讲话并非教条或者一种命令,而是劝导和邀请——劝导和邀请人们去尝试更高的人性发展。(2)尼采利用他对同时期的生理科学的解读,发展出将人看作动态的身体—组织的构想。在这个构想中,他将自然主义的动机与一种超越实践联系起来。(3)人类物种的自然—文化—历史的发展,创造了意识的进一步发展的可能性。个性通过审美可以得到验证。这种设计既不是由天性决定的,也不是出于道德需要,而是由一种"可能事物的规范性力量"引起的,而这个可能事物可以通过文化演练而实现。尼采是自由的政治人类学的倡导者。

Based on an interpretation of passages from Thus spoke Zarathustra and Beyond Good and Evil as well as unpublished notes in the same period, this paper shows how Nietzsche overcomes the exclusive attitude towards naturalism and freedom. The first section explains Zarathustra's talk of the Over-Human not as a doctrine or a commandment, but as persuasion and invitation to attempt a higher development of humanity. The second section shows how Nietzsche uses his readings of contemporary physiology to develop a conception of human as a dynamic body-organization. In this conception he combines naturalistic motivations with practices of transcendence. In the third section, it is argued that the natural cultural and historical development of the human species has created a possibility for further conscious transformation. The design is neither naturally determined nor morally required, but results from, as I call it," a normative force of the possible", which can be realized through cultural exercises. Nietzsche thus proves to be the proponent of the political anthropology of freedom.