叔本华as Educator

不合时宜的沉思

尼采on叔本华 as educator

按主题，顺序任意。

一. 通向 “我的生存”，海德格尔基础存在论的预演。

人的本性倾向Laziness = 逃避自己的存在。

Theyness “常人”/“公开闲谈”: “generation of public opinion” (128)

成为“常人”，社会角色，自欺逃避“how should one live”的问题: “being cheated out of himself…”于是沉沦于操劳： “in a hundred masquerades, as youths, men, gerybeards, fathers, citizens, preists, officials, merchants…” (154)又 “flee from the task we ought to performing… but hasten to give our heart to money-making, to state, to science, or sociability merely so as no longer to possess it ourselves” (158)

结论：逃避自己的生存: “haste is universal because everyone is in flight from himself” (158)

同动物animality无异 “desire for life”, “only conscious” (157)

但同时生存只是我的Mineness :“ he will be in the world only once and that no imaginable chance will for a second time gather together … an assortment as he is.” (127) 因此 我们的生存是“single path along which no one can go except you” (129)

决断: resoluteness “we are responsible to ourselves for our own existence”

本真: truthfulness

迎上虚无：叔本华: truthfulness involved suffering

唤醒，conscience: “there are spirits all around us, every moment of our life wants to say something to us.” - 海德格在存在时间中对存在的理解：此在的疏忽沉沦是存在者遮蔽存在的原因。（第七节 section C phenomenology）

唤醒这一自我本真，是preliminary to answer positively (160): 海德格：唤醒本真是存在意义解答的门径。于是正面回答：

二.正面回答- 关键： 尼采对叔本华的理解：

1. “fundamental culture”是“everyone of us has but one task: to promote the production of the philosopher, the artist and the saint within us and without us and thereby to work at the perfecting of nature”. (160)

引用歌德：“the causa finalis of the activities of men and the world is dramatic poetry.” (160)

2. 但注意，philosopher and artist是目的，saint是手段：

“it is true that, as we usually are, we can contribute nothing to the production of the man of redemption: that is why we hate ourselves, as we usually are, and it is this hatred which is the root of that pessimism which Schopenhauer had again to teach our age.” 因此 “its root, not its flower, its commencement not its goal.”

所以结论：3. 我们将会learn something universal ，并且 In that elevated condition， 我们将“love something else, which is something we are now unable to love”. (161) 此处指的是 诗人/未来哲人。

“preventing us from becoming such Schopenhauerean man ourselves.” (161) 此处指的是saint。

三. 对现代社会的批判：

1. 几乎重复了柏拉图理想国中对timocracy 和 oligarchy的批判：”money-makers and military despots” (150, 164-5) （165 “happiness and profit” 指的是亚当斯密）
2. 又把 柏拉图的beauty eidos也加进去 第三种 (166)
3. 进而greed of science for German particular 作为第四种 (167-9): a.尼采的法国德国-强者弱者paradigm：法国elegance, fashion, 德国: greyness, stupidity , coarseness in more delicate affairs,加上”envy, feverish restlessness, search for success” ，b. 德国面对法国的弱者道德：急于用 “pursue of beautiful form 伪装 ugly contemporary man”(167-168)，c. 这一ugly的伪装是“pure science”：因此 German 的 “greed of science”算作第四种堕落。

Freedom 同时作为 可能性和heavy debt：

1. 叔本华 not scholar education
2. heavy debt 无法承受

四.哲学生活与职业哲学家 -

1. 嘲讽scholar

a. 三点基本sin: a. Curiosity b.seeking as pleasure （福柯将其historicize, 放入具体web of techniques of power语境，发展出 modern scientific art erotica 见性史一 pleasure of analysis 作为现代社会特殊的art of pleasure) c. Truth as insidious 阴险隐秘的 power struggle of getting upper hand. (福柯的general theme，过于明显不详述)

b. 现代scholar的十三点罪过 followed—— 深意subtle：最后一点， 第十三点是“impulse to justice”

第九点是 “truth for the sake of salaries and advancement” 职业化哲学家之问题。

2. 职业化哲学家与哲学生活：

“I profit from a philosopher only in so far as he can be an example”(136)

生活-Bios , not theoretical : “this example must be supplied by his outward life, and not merely in hisbooks - in the way in which the philosophers of Greece taught, through their bearing, what they wore and ate, and their morlas, rather than by what they said, let alone by what they wrote.” (167)

哲学生活。福柯 （亚历山大·内哈马斯论述 苏格拉底-蒙田-尼采-福柯）尼采此文中提到蒙田是唯一的同道——他当然不会承认苏格拉底

哲学生活的例子：反面例子：康德 - 正面例子: 瓦格纳 （康德不是没有哲学生活）

又引用Diogenes: 哲学必须disturbing（福柯1984讲座 parrhesia as risk speech）

3. 批评康德:

1. 物自身与怀疑论
2. pure science的开始 ：康德哲学使天才 “lets go the reins of his talent, for him to perish as a human being and to lead a ghostly life in nothing but pure science”

1.不在点子上，2.准确。