十字架、罪與愛－分別從《新約聖經》與尼采的視角看

Cross, Sin and Love-From the Perspective of New Testament and Nietzsche Respectively

戴勁(Dai Jin)

《宗教哲學》 83期 (2018/03) Pp. 131-141

https://doi.org/10.6309/JORP.201803_(83).0010

摘要

本文討論的核心是人類的罪的問題：第一部分以《新約聖經》為視角：基督宗教的十字架是罪和愛兩方面的共同構架。基督宗教指認在原罪之下人人平等的意義在於肯定人在人性上是平等的。既然每個人在罪上是平等的，那麽，每個人在對罪的赦免上就同樣是平等的。第二部分透過電影《烈日灼心》來檢視法律上的犯罪與罪的觀念之間的張力。第三部分以尼采為視角：首先，尼采的「永恆輪迴」實質上是罪的永恆輪迴。其次，由於罪的永恆輪迴，因而罪是虛無的。所以，再次，對罪的永恆輪迴的救贖、即基督宗教的愛同樣是虛無的。最後，尼采訴諸於「命運之愛」、即對這種虛無性本身的愛。此乃積極的虛無主義。

關鍵字

十字架 ； 耶穌 ； 聖經 ； 烈日灼心 ； 尼采

並列摘要

The core's issue of this article is the fall of man. The first part is based on the New Testament: the cross of Christian religion is the common framework of sin and love. The significance of the Christian religion in identifying the equality of all men under the original sin is to affirm that men are equal in humanity. Since everyone is equal in sin, every person is equally equal in their confession of sin. The second part examines the tension between the concept of crime and sin in the movie The Dead End. The third part is from the perspective of Nietzsche: Firstly, Nietzsche's ＂eternal reincarnation＂ is essentially the eternal reincarnation of sin. Secondly, because of the eternal return of sin, sin is nothingness. Therefore, once again, the redemption of the eternal return of sin, that is, the love of Christian religion is also nothingness. In the end, Nietzsche appeals to ＂the love of fate＂, the love for this emptiness itself. This is positive nihilism.

並列關鍵字

cross ； Jesus ； Bible ； The Dead End ； Nietzsche