哲人的自然与道德：尼采《善恶的彼岸》讲疏

by Leo Strauss, 列奥·施特劳斯, Mark Blitz (Editor)

尼采似乎是标签最多的哲学家：生机主义者、后现代主义者、启蒙主义者、反形而上学主义者、虚无主义者、古典主义者、敌基督论者、法西斯主义者……问题在于，形形色色的标签到底有助于我们理解尼采，还是阻碍了我们触及尼采这一“自由精神”？如果有人想从尼采那里学到点什么东西的话，最为稳妥而谦逊的做法，就是踏踏实实地阅读尼采。

尼采的《善恶的彼岸》一书有个副标题：“未来哲学的序曲”。我们知道，尼采一生都致力于一种“未来哲学”，而《扎拉图斯特拉如是说》则是这一努力的思想结晶——可同样众所周知的是，此书又十分难懂。为了进入尼采的思想宫殿，从“序曲”着手最为稳妥。

在1971年至1972年，施特劳斯在美国圣约翰学院开设了一期尼采研讨班，专门讨论《善恶的彼岸》。在这次讲课中，施特劳斯将尼采视为一位严谨而有深度的写作者，并力图像尼采本人一样来理解尼采。通过对文本进行字里行间地推敲，施特劳斯直击尼采思想的核心：对哲人的捍卫，或者说，对哲学生活——这一最卓越的生活方式——的捍卫。

Genres: Philosophy

307 pages, Hardcover

First published January 1, 1971

About the author

Leo Strauss was a 20th century German-American scholar of political philosophy. Born in Germany to Jewish parents, Strauss later emigrated from Germany to the United States. He spent much of his career as a professor of political science at the University of Chicago, where he taught several generations of students and published fifteen books.
Trained in the neo-Kantian tradition with Ernst Cassirer and immersed in the work of the phenomenologists Edmund Husserl and Martin Heidegger, Strauss authored books on Baruch Spinoza and Thomas Hobbes, and articles on Maimonides and Al-Farabi. In the late 1930s, his research focused on the texts of Plato and Aristotle, retracing their interpretation through medieval Islamic and Jewish philosophy, and encouraging the application of those ideas to contemporary political theory.

Reviews

[Ashley Adams · Rating 3 out of 5]

* This is my cheaterly Goodreads way if collecting a page count. Found a recording of Strauss' lectures on Beyond Good and Evil given at St. John's College in 1971.

Helpful, though not as much as I'd hoped. I got a kick out of Strauss' total unwillingness to offer a definition, though. The word means all things at once!

[Mehmet Ektirir · Rating 3 out of 5]

Fena değil.

[Larry · Rating 2 out of 5]

Just making it clear: I didn't actually read this article taken from Studies in Platonic Political Philosophy, I rather read his series of lectures on Beyond Good and Evil. It wasn't great. He should stick closer to the text. Because when he does, it's greatly illuminating, like when he makes the case that fact and interpretation are the same in sect. 28 by analyzing how Nietzsche writes: “man vergebe mir die Thatsache, dass selbst Goethe’s Prosa” instead of going something like “pardon me for stating the fact that...” (as it says in Zimmern's very poor translation). Other examples, but not a lot. Strauss also validly stresses importants landmarks of Nietzsche's thought in this book, such as the idea that the striving for innocence is pointless, as one always ends up consciously or unconsciously hurting other people (which is not to say that one should (especially if that is meant purposefully) do so). I guess it is still a good idea to read it while getting through BGE in order to keep in mind the general framework of the argumentation. I'll edit this when I'll have read his actual article to say what I think.

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