尼采在《敵基督者》中的耶穌學策略

論文摘要耶穌是誰？如何理解耶穌？在十九世紀，耶穌議題是當時候的顯學。追溯那些耶穌學在十九世紀的發展，指出兩種耶穌學類型──大衛‧斯特勞斯和歐內斯特‧勒南。尼采強烈反對這兩種類型。在尼采晚期的著作：《敵基督者》（Der Antichrist, 1888年）中，尼采批評大衛‧斯特勞斯和歐內斯特‧勒南，並規劃他的耶穌學策略。他回到中世紀，企圖找出耶穌學的主要問題。藉由「寓意解經」(Allegorical Interpretation of the Scripture)方法，尼采可以區別來自「象徵」中的「隱喻」。尼采使用「隱喻」解決耶穌學的敘事問題。接著，尼采用系譜學方法來揭示基督教中的卑鄙品行。宗教「象徵」系統造成基督教走向僵化，這種情況揭示了「福音」包含了兩種高度「對立」的耶穌表達。從分析語言到心理學，所有的價值都應該要重估。藉這那些過程不斷地揭露，創造自身在生活中的價值。重估一切價值是尼采的呼召，通過這種方式脫離「對立」的情況──「善」、「惡」之彼岸。

關鍵字

福音；象徵；耶穌；邏各斯；惡；敵基督者；善；寓意解經法；系譜學；隱喻

並列摘要

Abstract Who is Jesus? How to know Jesus? In nineteenth centuries, the subject of Jesus was a popular academic theme. Tracing the development of the Jesusologies through out the nineteenth centuries, we find two types of the Jesusology ── David Strauss and Ernest Renan. Nietzsche is strongly opposed to both of them. In one of Nietzsche's later period works: Der Antichrist, Nietzsche criticized David Strauss and Ernest Renan, and plans his strategy of Jesusology. He returned to Middle Ages, and attempted to find out the main problem of Jesusology. By the method of Allegorical Interpretation of the Scripture, Nietzsche distinguished metaphor from symbol. Nietzsche used metaphor to resolve the narrative problems of Jesusology. Immediately after, Nietzsche used genealogy to reveal the shameful conduct of Christianity. The system of religious symbol which lets the Christianity coming to a deadlock, it reveals that the Gospels contain two highly antithetical representations of Jesus. From language analysis to psychology, all values should be revaluated. By this continuously revealing process, one creates the values of life. Revaluation of all values is Nietzsche’s calling, through this kind of way leaves antithetical conditions ── beyond Good and Evil.