尼采的哲學對現代的思想有極大的影響，但是他的思想卻有相當大的模糊性和矛盾存在。本論文嘗試並提供一個整全性的理解與解讀，希望可以從形上學的角度為開端，整合尼采在哲學領域裡幾個重要面向的思想，為他的哲學進行一個比較有系統的整理。

尼采繼承了赫拉克利圖的世界觀，認為世界真正的面貌是變化而非持續性的存有，真正的存有乃是不可知的。他一方面指出，在傳統哲學和人類語言中充斥著對於存有的預設，另一方面，在否定了存有之後，他進一步地重新檢視我們的知識結構與基礎，並且主張一種「沒有真理，只有解釋」的知識論，以信念取代知識，並透過系譜考察的方式，找到信念背後的支持者：價值判斷，進而對我們生命所依賴的價值進行重估，完成一個價值的懷疑論者的破壞性工作。

另一方面，透過力與驅力的世界圖像，尼采找到了一個他認為可以證成生命、有益於生命的世界觀和價值，也就是權力意志。然而，權力意志並不是一個像是傳統上想要找出一個真正的實在界之形上學，它是一種創造性的世界觀與人生觀，透過藝術的美化力量證成生命，並且使人得以以戴奧尼所斯的精神直接正視生命與變化，達到對生命最大的肯定的目的。而這個從變化到權力意志的途徑，也表達出了尼采哲學中對證成生命的終極關懷。

The philosophy of Nietzsche has influenced the thought in modern times extremely, while there also exists extreme vagueness and contradiction underlying in his thought. In this thesis, a comprehensive understanding and reading is attempted and provided with the expectation that by the beginning from the viewpoint of metaphysics, Nietzsche’s thought in several aspects in the philosophical field can be unified, and a more systematic arrangement for his philosophy can also be carried out.

As a successor to the world view of Heraclitus, Nietzsche considered the genuine feature of the world is Becoming, not continuous Being. Moreover, the genuine Being is agnostic. On the first side he pointed out the traditional philosophy and human languages are rife with the presupposition of being. On another hand, after negating Being, he went a step further to examine the construction and foundation of our knowledge. Then he claimed a kind of epistemology which proclaimed “there is no truth, only explanations”, and the role of knowledge was replaced by beliefs. Through the method of genealogical investigation, he also found out the supporter behind beliefs: evaluation, and proceeded to the next step to re-evaluate the values depended by our lives, finished the destructive work a value-skeptic.

On the other hand, by the means of the world image constituted by force and drive, Nietzsche found a world view and value, which he thought to be able to justify and benefit life, namely the Will to Power. The Will to Power, however, is not a kind of metaphysics such as the traditional ones which seek to find out the true reality, it is a creative view of world and life, and through the art’s strength to beautify justifies a life, as well as makes people be able to face squarely to life and becoming with the Dionysos attitude, and reaches the goal to approve life in the maximum degree. Following this approach, this very route from becoming to the Will to Power also conveys the ultimate concern in Nietzsche’s philosophy to justify lives.

尼采原著部分

Friedrich Nietzsche, Sämtliche Werke. Kritische Studienausgabe (KSA). Herausgegeben von Giorgio Colli und Mazzino Montinari, Berlin 1967, Neuausgabe 1999.

F. Nietzsche, Der Wille zur Macht. Leipzig, 1930.

F. Nietzsche, The Will to Power. Trans. by Kaufmann and R. J. Hollongdale. New York, 1967.

德文資料部分

Arthur Schopenhauer, Die Welt als Wille und Vorstellung. Stugart, 1960.

Klaus Spiekermann, Naturwissenschaft als subjektlose Macht?: Nietzsches Kritik physikalischer Grundkonzepte. Berlin, 1992.

Karl Jaspers, Nietzsche. Einfürung in das Verständis seines Philosophierens. Berlin, 1981.

Martin Heidegger, Heraklit. In M. Heidegger, Gesamtausgabe Band 55. Frankfurt am Main, 1979.

Martin Heidegger, NietzscheⅠ&Ⅱ. In M. Heidegger, Gesamtausgabe Band 6. Frankfurt am Main, 1961.

Martin Heidegger, Nietzsches Metaphysik. In M. Heidegger, Gesamtausgabe Band 50. Frankfurt am Main, 1944/45.

Mihailo Djuric, Nietzsche und Metaphysik. Berlin 1985.

Wolfgang Müller-Lauter, Über Werden zur Macht: Nietzsche Interpretationen I. Berlin, 1999.

Wolfgang Müller-Lauter, Heidegger und Nietzsche: Nietzsche Interpretationen Ⅲ. Berlin, 2000.

Volker Gerhardt, Vom Willen zur Macht: Anthroplogie und Metaphysik der Macht am exemplarischen Fall Friedrich Nietzsches. Berlin, 1996.

英文資料部分

Arthur C. Danto, Nietzsche as philosopher. New York, 1980.

Heraclitus Fragments: A Text Tradition and Translation with a Commentary. Edited by T.M.Robinson, Torondo, 1987.

John Richardson, Nietzsche’s System. New York, 1996.

Kant, Immanuel, Critique of Pure Reason. Trans by Norman Kemp Smith, London, 1909.

Martin Heidegger, Nietzsche. Trans with notes and an analysis by David Farrell Krell. San Francisco, 1987.

Peter Poellner, Nietzsche and Metaphysics, New York, 1995.

Robert C. Solomon and Kathleen M. Higgins, Reading Nietzsche. New York, 1988.

Richard Schacht, Nietzsche, London and New York,1983.

Simmel, Georg, Schopenhauer and Nietzsche. Trans by Helmut Loiskandl, Deena Weinstein and Michael Weinstein. Amherst, 1986.

Walter Kaufmann, Nietzsche: Philosopher, Psychologist, Antichrist. Prinston, 1950.

中文資料部分

尼采，《悲劇的誕生》，周國平編譯，台北，貓頭鷹出版社，2000。

Frederick Copleston，《西洋哲學史（一）》，傅佩榮譯，台北，黎明文化，1986。

Frederick Copleston，《西洋哲學史（七）》，林如心譯，台北，黎明文化，1991。

陳榮華，《海德格哲學》，台北，輔仁大學出版社，1992