Nietzsche’ės neklasikinė filosofija

LTFriedrichas Nietzsche (1844-1900) - paskutinis XIX a. europinio lygio vokiečių mąstytojas - tapo naujos, "neklasikinės" filosofijos ir "atviro" mąstymo simboliu, atspindinčiu esminius pastarojo šimtmečio Vakarų filosofinės sąmonės pokyčius. Pranašiški šio genijaus žodžiai, jog "kai kurie žmonės gimsta tik po mirties", pirmiausia taikytini jam pačiam, nes niekas iš didžiųjų XIX a. pabaigos mąstytojų taip nepaveikė postmoderniosios mąstysenos, kaip šis, sunkiai įspraudžiamas į akademines schemas, klasikinės filosofijos mitologemų naikintojas. Filosofo mąstysena išsiskyrė poetiškumu, kritiniu požiūriu į tradicines kultūros vertybes, dramatiška aktualių žmogaus gyvenimo ir kūrybos problemų formuluote bei netradiciniu jų sprendimu. [Iš straipsnio, p. 13]Reikšminiai žodžiai: Nietzsche; Neklasikinė filosofija; Gyvenimo filosofija; Gyvenimas; Valia galiai; Mąstymo stilius; Orientalizmas; Filosofo idealas; Estetika; Nietzsche; Schopenhauer; Non-classical philosophy; Philosophy of Life; Life; Will to power; Style of thinking; Philosopher’s ideal; Aesthetics; Orientalism.

ENIn the paper an attempt is made to reveal the originality of solution of philosophical problems in the works of influential German thinker Friedrich Nietzsche. Referring to Schopenhauer’s metaphysics of irrational will power, Nietzsche forms a new, non-classical philosophy, associated with human existence and giving it a solid theoretical basis. Nietzsche’s “philosophy of life” is an attempt to change in the very essence predominating regulations in the classical metaphysical Western philosophy, as well as to neglect an abstract observative nature of rational philosophy and its irreverent attitude towards the problems of human existence. With his “philosophy of life” Nietszche tried to cosolidate qualitatively new, nonclassical principles of thinking, which he interpreted as negation of dualistic, Platonic metaphysics flourishing in the West. From here follows a fierce criticism of rational thinking and a huge tendency of ontologisation and aesthetisation of philosophical themes which directly emphasize the means of artistic expression. Nietzsche and other supporters of the newly forming non-classical philosophy rebelled against the metaphysical intellectual tradition that had taken shape in the modern age and had later been dominant for several centuries in the West and sought to change its fundamental attitudes. Hence arose a reaction against the rationalism of Enlightenment and optimism; disappointment grew stronger; the importance of introspection and subjectivity came to the fore. As developed by the founders of non-classical philosophy, the critique of “false” and “ impersonal” rationalism not only meant a rejection of the traditional principles of classical metaphysics, which claimed “universality” and “universal meaning”, but also demonstrated the goal of basing their philosophy on individual human life, or, in other words, personal existence with its unique inner world.With the works of these thinkers, that stage in the development of Western philosophy begins which can be called critical or non-classical. The first place is occupied by the idea of the disharmony of the world, whose subjective reflection is “split” consciousness that has lost contact with traditional concepts of harmony, humanism, goodness, and beauty. When speaking about the tragedy and alienation of human existence, the founders of non-classical philosophy tied their hopes to the individual personal will, its ability to reveal its view of life, to realize creative potentialities. The distinctive feature of this way of thinking is the refusal to create philosophical systems, the rejection of the principle of systematization, because the unfolding of human existence cannot be reconciled with a closed system. The true calling of philosophy, in their opinion, is “openness,” the constant search for existential truth. Nietzsche did not use the concept of existence in the same way that Kierkegaard did. In his “philosophy of life,” he also sought to make the inner essence of personal “life” concrete, to think out the prospects for its existence. In forming the principles of the existential dialectic of his thinking, he relied on mythological (quasi-mythological) constructions, strove to characterize the highest reality by using irrational methods: symbolism, mysticism, “opaque” description. When treating the problems of individual human existence, the followers of non-classical philosophy relied on an understanding of being as non-substantial (personality is not something given but a totality of constantly emerging potentialities) and at the same time subjectivized their ontological problems. Thus, the strengthening of subjectivist tendencies in post-Hegelian philosophy reached the culmination of its development. [From the publication]