Ničeovo poimanje helenskog, judeo-hrišćanskog, modernog i budućeg čoveka

Abstract

Rad je posvećen istraživanju onog aspekta Ničeove misli na osnovu kog uobličavamo epohalni nivo njegovog kulturnofilosofskog stanovišta. Ono jeste specifično i zato što u Ničeovom delu nije izričito artikulisano, iako je on, pokazaćemo, i mislilac fundamenata kulture. Njegovo bavljenje fundamentima kulture bilo je spregnuto sa intervenisanjem u novovekovno stanje evropske kulture koja je, prema Ničeu, „ogrezla u nihilizamˮ. Utoliko, njegovo kulturnofilosofsko stanovište jeste presudno bilo oblikovano ispitivanjem porekla toga nihilizma i potragom za njegovim prevazilaženjem. Moment vezan za ispitivanje porekla nihilizma obeležio je Ničeov odnos prema judeo hrišćanskom i modernom čoveku, dok je moment vezan za potragu za prevazilaženjem nihilizma obeležio njegov odnos prema helenskom i „budućem” čoveku. Taj dvostruki smer kretanja njegove misli spregnut je sa Ničeovim genealoškim metodom na osnovu kog opisuje „preistorijski rad čoveka na sebi samomˮ; kao i sa njegovim nastojanjem da pojmi povesno stanje čoveka svoga doba, koje prema njemu nije moglo biti sagledano iz postojećih kulturno interpretativnih okvira.

This work is dedicated to the exploration of that aspect of Nietzsche’s thought which we use to frame the epochal facet of his cultural-philosophical standpoint. It is specific because it’s not strictly articulated in his work, although he was, as we’ll show, also a thinker of cultural fundaments. His study of those fundaments was tied with intervention in the modern state of European culture which was, according to him, “debased in nihilism”. Therefore, his cultural- philosophical standpoint was crucially shaped by studying the origins of that nihilism, and the quest to overcome it. The aspect related to questioning of origins of nihilism was marked by Nietzsche’s relationship with Judeo-Christian and modern man, while the quest to overcome it was marked by his relation to Hellenic and “future” man. That bidirectional movement of his thought is linked to his genealogical method used to describe “man’s prehistorical work on himself”, as well as his effort to grasp the state of contemporary man, which, as he thought, couldn’t be observed from existing cultural-interpretative frameworks.