上帝之死 The Death of God
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上帝之死 The Death of God
If Nietzsche’s ideas on the origins of morality are correct – if moral ideas are the simple result of human self-interest and the evolutionary urge to survive – then what can we say of religion, that ancient source of moral principles and commandments? And what will become of our gods? ‘The whole word of religion may appear to some distant age as an exercise and a prelude.’ Here we encounter for the firs time the idea of the death of God.
An awful yet exhilarating thought! Awful because we feel abandoned by our former protector, yet exhilarating because suddenly our world opens to infinity. Anything now is imaginable…
The ‘free spirits’ among us will feel joy at this news: ‘our heart overflows with gratitude, astonishment, presentiment, expectation – at last the horizon seems to us again free, even if it is not bright, at last our ships can put out again no matter what the danger; ever daring venture of knowledge is again permitted; the sea, our sea again is there open before us; perhaps there has never yet been such an ‘open sea’.
In The Joyous Science, Nietzsche puts the news of God’s death into the mouth of a madman. People take no notice of him – yet the image is striking: he carries a lantern in the morning, searching everywhere for God who cannot be found.
‘We have killed him, you and I. we are all his murderers. But how have we done this? How were we able to drink up the sea? Who gave us the sponge to wipe away the entire horizon?’
Realizing that no one believes him, the madman considers the bystander: ‘I come too early. My time has not yet come. This great event is still on its way, still travelling; it has not yet reached the ears of men… this deed is still more distant from them than the most distant stars – and yet they have done it themselves.’ Later that day, he visits the churches in the town and sings a requiem aeternam deo. ‘What are these churches now, if not the tombs and sepulchres of God?’Computer Embroidery Machine Computerized Embroidery Machine Container mold crate mould decorative cab dinning room set Dustbin mold eye protect screen Faucet & Mixer flower rack furniture mold hand hook rug hand knoted rug hand tufted rug injection processing kitchen cabinets massage bathtub Metal Bed metal parts processing Mini Flat Embroidery Machine abrasive clothing abstract oil painting abstract painting ac cable ac contactor ac cord ac dc power inverter ac plug ac power cable ac power cord
假如尼采有关道德起源的观点是正确的 – 假如道德观完全是人类为满足自我利益及进化过程中生存欲望的产物 – 那么，我们该如何评价宗教这一道德原则和戒律的古老来源呢？我们的神又将怎样呢？“整个宗教可能是对未来某个时代的一种演习，一个前奏。”在这里，我们第一次遇到了上帝之死这一思想。
多么骇人，又多么令人兴奋啊！骇人，是因为我们感到自己被从前的守护神给抛弃了，而令人兴奋是因为我们的世界突然间向无垠的空间敞开了。现在，任何事情都是可以想象的… …
我们的“自由精神”将为这一消息而欣欣鼓舞：“我们的心中充满了感激，惊讶，预感，期望 – 终于我们感到天际似乎开阔了，即使它还不明亮；终于我们的船能够再次起航了，不管前方有什么危险；每一次获取知识的勇敢冒险重新得到了认可；大海，我们的大海，在我们面前展开；也许还从来没有过这样一个“公海”。
在《快乐的科学》中，尼采把上帝已死的消息通过一个疯子的口中说出来。人们不理睬他 – 而这个形象却震撼人心：早晨，他提着一盏灯，四处寻找无法找到的上帝。
“你和我，我们杀死了他。我们都是谋杀他的凶手。但我们是怎么杀死他的呢？我们怎么能够饮干海水？是谁给了我们海绵抹布，抹去了整条地平线的？”
疯子发觉没有人相信他，便盯着旁观者说：“我来得太早了。我的时间还没有到。这件大事还在路上，还在进行途中；它还没有到达人们的耳中… … 它与人们的距离仍比最远的星星还要遥远 – 而人们早已完成了这件大事。”同一天晚些时候他去了城里的教堂，唱了一首《给上帝的永恒挽歌》。“现在，这些教堂不是上帝的坟墓，又是什么呢？”
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