{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"296fac69-2927-4952-8b17-011f7141a0cd","title":"现代性的哲学话语","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787544715829","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"296fac69-2927-4952-8b17-011f7141a0cd","id":"296fac69-2927-4952-8b17-011f7141a0cd","uuid":"296fac69-2927-4952-8b17-011f7141a0cd","title":"现代性的哲学话语","normalized_title":"现代性的哲学话语","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787544715829","isbns":["9787544715829"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":463,"navigation_url":"https://workshop.closeclaw.top/ai/book/296fac69-2927-4952-8b17-011f7141a0cd","title_url":"https://workshop.closeclaw.top/ai/title/%E7%8E%B0%E4%BB%A3%E6%80%A7%E7%9A%84%E5%93%B2%E5%AD%A6%E8%AF%9D%E8%AF%AD","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/296fac69-2927-4952-8b17-011f7141a0cd/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/296fac69-2927-4952-8b17-011f7141a0cd/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/296fac69-2927-4952-8b17-011f7141a0cd","page_url":"https://workshop.closeclaw.top/api/ai/books/296fac69-2927-4952-8b17-011f7141a0cd/page","search_url":"https://workshop.closeclaw.top/api/ai/books/296fac69-2927-4952-8b17-011f7141a0cd/search"},"page":{"printed_page":110,"pdf_page":118,"physical_index":118,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"1a92de355f3808acdc74371d4735739c3fb6496a2c85ffeccaf44c24d93637b9"},"chapter":"现代性的哲学话语","content":"早在《悲剧的诞生》中，生活就低于艺术。这里已经可以见到一种特有的神正论。根据这种神正论，世界只能被证明为审美现象。①内心深处的残酷无情和痛苦不堪，一如享乐，被视为创造精神的投射。而创造精神毫无顾忌地沉酒于从其表象结构的权力和随意性中获得杂乱的享乐。世界表现为既无目的也无文本作为其基础的想像和解释的拼合。和各种不同的感性刺激一起，创造意义的潜能构成了“权力意志”的核心。权力意志同时也是“表象意志”(Wille zum Schein)，单面意志和表面意志；艺术可以算是人类所固有的形而上学活动，因为生命本身就扎根于表象、欺骗、光学以及透视和错觉的必然性当中。②\n\n只要尼采把一切存在物或应在物还原成审美，他就会把这种思想提升为一种“艺术家的形而上学”。既不允许存在本体现象，也不可以存在道德现象一起码在尼采所说的审美现象意义上是这样。实用主义认识论和道德博物学把“真”和“假”、“善”和“恶”的区别，归结为对实用物和高雅物的偏爱。这个著名的论点有助于证明我们的这一假定。①由此分析，在似乎普遍有效的要求背后，隐藏着主体对于价值评估的权力要求。而超主体的权力意志更多地还是表现在无可名状的陶醉过程的消长当中。\n\n① 尼采把这一学说概括为这样一句话：“任何一种不幸都是有其道理的，看到这一点，上帝很高兴。”(尼采：《全集》，第5卷，第304页)\n\n② 尼采：《全集》，第1卷，第17页以下；第12卷，第140页。\n\n110","previous_page":109,"next_page":111}