《历史的用途与滥用》读后感100字

《历史的用途与滥用》是一本由弗里德里希·尼采 (Friedrich Nietzsche)著作，上海人民出版社出版的平装图书，本书定价：6.00元，页数：95，特精心收集的读后感，希望对大家能有帮助。

《历史的用途与滥用》读后感(一)：对人类抱有幻想的可爱的人

与不合时宜的沉思中批判教育量产平庸者毁掉特殊者类似，尼采习惯性鄙视教育，为哲学生存于这样“强制而表面服从”的土壤而不值，在他的观测下人们像是哲学地思考写作说话和教学的机器。那些今天攀附在他身上的研究者恐怕也要躺枪。他像一个偶像崇拜患者的少年般和鸡汤作者般疾呼阅读普鲁塔克吧，以埋葬虚伪的教育，也不知道是面向前面的思考行走的机器还是后代前仆后继的机器，好像读名人传是扭转教育格局的关键，却又同时承认最高尚的人对庸众影响力很少。

又说愿意用整车的新鲜生命换歌德两年生命，然后与其交谈。我也偶尔幻想用地球病院里苟延残喘的群氓换早逝的舒伯特和肖邦长存，扫荡阴霾的空气。虽然也知道，如同尼采所说，拉斐尔再延续几年生命也只能产出相似的美的作品。

尾篇将历史屈从于生活，类似于屈从于生活的技术， 把哲学从神龛里揪出来一样，毫无仪式感。

《历史的用途与滥用》读后感(二)：尝试去懂

很薄的小册子，开篇的寓言很有深度。哲学，对我们来说究竟意味着什么？生活的阅历还是很浅，知识的积淀也还很不够，对这本书还是觉得很难懂，但是看过了，还是觉得十分的有收获。

不知道谁说的，哲学家要考虑的问题只有一个，就是‘到底要不要自杀？’。大概这个也可以算做是人和兽类的区别之一吧，即使兽类也有自杀的行为，但此前却不会有这样的思考。而思考对于人类又意味着什么呢？人类一思考，上帝就发笑；大概这是因为，人类的生命是这样短暂，在宇宙中，根本就只是一瞬，微不足道……为了证明自己的存在，努力的思考，而最后依然是要消失。即使以书本及其他形式流传了，而最终，地球要爆炸，所有的又都归于无。

西方的哲学，和东方的哲学在形式上有很大的区别，但我却赞同他们的内在本质是一样的。还有很多的书要看…而且也评论不好，简单的说这么几句，书，还是自己看过理解的最好。

黑格尔说，‘存在就是合理的’。大抵是要我们要有 包容性 吧？对于存在的所有，要有宽容性。庄子也认为，燕雀和鸿鹄之间并无高下之分，都是合于大道。

即使上帝要发笑，即使生命一开始就是要向终点奔去，我们还是要思考，还是要努力的思考。

这是第一次写这东西，好象写偏题了…只是推荐而已…看过后，懂不懂都会多少有收获的……

《历史的用途与滥用》读后感(三)：在发霉的空气里呼吸，却忘了呼吸的意义

首先，尼采所说的“历史”不仅指一般意义上的“历史”，还是过往的一切人类知识的总和，如果着眼于个人，甚至还包括个体的记忆。 总的来说，全书的重点应是讨论过去的历史对现在的影响，尤其是历史的滥用压制了人的自我，使人丧失了内心真实的诉求和，消磨了创造未来的主动性和生命力，甚至泯灭了一个人可称为人而不是行走的机器的精神。 “现代人在自身体内装了一大堆无法消化的、不时撞在一起的嘎嘎作响的知识石块，就好像童话故事中讲的那样。这种撞击显示了这些现代人最显著的特征——与外部世界无关的内心事务的对抗，以及与内心世界无关的外部世界的对抗。”(p26) 当一个人不加思索、泥沙俱下地给自己灌进大量的二手知识时，他的脑子里充斥着各种不是自己的思想的思想，这些二手的知识、二手的思想排山倒海而来，将自我内心真正的需求淹没在不见天日的深海，可以说，这些东西与自己毫无关系。 我不由想到我的高中时代，老师满堂灌，我也把一些知识囫囵吞枣地吃下去，考前猛背而考完就忘，那时，我从来没有考虑过我到底需不需要这些知识，现在来看，答案不言而喻。 当大脑里满是这些他人的知识、前人的看法而非自己的思想时，人的个性就会弱化，他没有自己的喜好、自己的观点、自己的思想，从而也就没有向外界表达自我的能力，因为他根本说不出什么，他只能借用别人来代表自己。 那么，这样的我，究竟是不是我？ 之后，个性的弱化必然导致对生命的最大意义所在——蓬勃向上的创造力——的扼杀。 尼采说解救被历史毒害后产生的一系列病症的良方需在艺术和宗教中寻求，我想，艺术最强调人在主观世界的活动以及对内心世界的表达，而宗教信仰则要求对自我内心的绝对忠诚。 内心真正需要的知识一定是对其抱有自然而然地渴求从而不由自主地去探索，经过自己的思维加工后成为永远不被忘却的知识，也成为烙印在灵魂深处的自我认同。其中，思维的加工这一过程融入了对自我的坦诚和对生活生命的感悟和理解。 对于这本书，我真的深感相逢恨晚，只叹没有早点遇见他，但转念一想，在我还没有激活自己的思考细胞之前、在我还不知叩问自己的内心之前，就算我早早地读了这本书，也根本食不知味，难得其言。 “一个人必须通过'反思'自己真正的需要来整理好内心的那堆杂物，他需要用自己性格中所有的诚实、所有的坚定和真诚来帮助自己对付那些二手的思想、二手的知识、二手的行动，然后，他才会明白，文化不仅仅是'生活的装饰'。”(p95) 读完这本书后，我产生了想哭的冲动……是为结尾一段几乎蓄满全书之力直击心灵的震颤，是为虚掷近廿年光阴的悔恨，更是为困惑于我究竟是不是我的悲痛。

《历史的用途与滥用》读后感(四)：尼采揭櫫的殘酷事實

若無永恆的信念以安身立命，人必定溺死於知識的無邊大海。

一.歷史學於人乃一種必然：人既不能如動物一樣unhistorically活於永恆的遺忘之中，亦不能沈湎於過去而自縛為歷史的囚人。因此，the unhistorical and the historcial are necessary.尼采青睞潛藏前者之中的永恆價值，故而高呼，歷史必須服務於生活。

二.歷史如何服務於生活：

1.monumental，尋求榜樣的effectus。但因為其目的不在原因而在結果，故此種歷史亦存在被虛構以致異化之虞；

2.antiquarian，虔誠地保護過去，亦可能因此失去了判斷價值而接納、創造新芽的能力，歷史遂僵死成木乃伊；

3. critical，將過去帶到生活的法庭前進行審判，人由此養成second nature以反抗自身所源自的first nature。此無疑為對歷史抑或生活本身皆是危險的過程，第10節即謂成為屠龍者的年輕人不得不同時承受疾病與解藥之苦，但亦為尼采至為推崇的對歷史的態度。

三.歷史永遠不能成為純粹的科學：自然科學推翻了生活與歷史之間的clarity、naturalness、purity, 其理念闌入歷史學，後者不再服務於生活——by science, by the demand that history should be a science. 甚至為了真理，歷史寧願犧牲生活。universal education奉自然科學為宗旨，現代人類的靈魂由此不得不面對蜂擁而至的海量知識，而陷入只有內容沒有形式、只有知識沒有文化的境地。一方面，個體的主觀性滅絕，歷史便成為了「eternal objectivity」，不再對行動和生活產生影響。人失去了裁判的will與strength，自矜於「servants of truth, cold demons of knowledge」（尼采諷之為「必需的泥瓦匠和為師傅服務的學徒」，博學同時亦譾陋）。另一方面，歷史學的科學化、將歷史視爲過程的Hegelian歷史觀（包括Marxism），以及「人必有死」、末日審判的基督教思想所聯手導致的過度歷史感，致使一切過去皆被公正地審判，信仰被解剖、幻想被摧毀，歷史淪爲辯護當下事物的同黨。一言以蔽之，此即書中所稱concept-quake，或更著名的「上帝已死」——自然科學勃發帶來的價值危機。

四.尼采的解藥——the hammer-blows of necessity，尋求非歷史的（往往存在於藝術與宗教）永恆價值。此事物與objectivity, justice毫不相關，其創造藉由藝術的昇華（elevate）而非科學的generalize。此爲偉大人物的事業，與庸眾（尤其是egoism）無干；其希望蘊藏於初生牛犢，不顧垂暮者之譏笑；須在生活中親身經驗，而非二手的知識。

五.哲學史隨想：與Weber一樣，尼采意識到在自然科學的衝擊下價值觀走向多元乃至虛無的趨勢。其對非歷史、超歷史的永恆價值的推崇，實質上是對古典希臘道德個性的傾慕，冀以此挽救時勢。就此言之，儘管Leo Strauss痛斥尼采為historical relativism的禍首，但兩者的問題意識、解決方案乃至思想源頭卻是異曲同工。

《历史的用途与滥用》读后感(五)：尼采：《历史的用途与滥用》读书笔记

【序】歌德：“我痛恨一切只是教训我却不能丰富或直接加快我行动的事物。”【1】（"Moreover I hate everything which merely instructs me without increasing or directly quickening my activity." p.7.）立于关于历史有无价值的思考前沿（the worth and worthlessness of history）尼采指出，[我将说明为什么不能“加快”行动的教训、松懈了行动之缰的知识，为什么历史作为昂贵而多余的知识奢侈品，事实上是必须——用歌德的话来说——“痛恨”的。因为我们仍处于对生活必需品的需求之中，而多余品乃是必需品之敌。我们的确需要历史，但我们的需求完全不同于那些知识花园中的疲乏的闲人。不管他们会如何高傲地鄙视我们粗鄙平淡的需求，情况都是如此。换言之，我们为了生活和行动而需要它，而不是将它作为逃避生活和行动的一条便宜之计，或是为一种自私的生活和一种怯懦或卑鄙的行动开脱。只有在历史服务于生活的前提下，我们才服务于历史；但若超出某一定点去评价历史研究，就会使生活受到残害和贬损。事实上，我们这个时代某些显著的症结已经要求我们必须用实际经验进行检验，尽管这样做是很艰难的。]【1】（Our aim will be to show why instruction which fails to quicken activity, why knowledge which enfeebles activity, why history as a costly intellectual excess and luxury must, in the spirit of Goethe's words, be seriously hated; for we still lack what is most necessary, and superfluous excess is the enemy of the necessary. Certainly we need history. But our need for history is quite different from that of the spoiled idler in the garden of knowledge, even if he in his refinement looks down on our rude and graceless requirements and needs. That is, we require history for life and action, not for the smug avoiding of life and action, or even to whitewash a selfish life and cowardly, bad acts. Only so far as history serves life will we serve it: but there is a degree of doing history and an estimation of it which brings with it a withering and degenerating of life: a phenomenon which is now as necessary as it may be painful to bring to consciousness through some remarkable symptoms of our age. p.1.）希望通过自己的批评达到关于我们时代的正确观点。“不合时宜”的思考：我正试图将确实让我们这个时代引以为荣的东西——其历史文化——描绘为我们这一时代的错误和缺陷。这是因为我相信，我们都正患着一场恶性的历史狂热病，我们至少应该认识到这一事实。但即使它是一种美德，歌德的断言也可能是对的，即，当我们在发展自己的美德的同时，也不自觉地发展了我们的错误。而很显然，过度的美德与过度的罪恶一样，能毁灭一个民族。【2】（These reflections are also untimely, because I attempt to understand as a defect, infirmity and shortcoming of the age something of which our age is justifiably proud, its historical education. I even believe that all of us suffer from a consuming historical fever and should at least realize that we suffer from it. If Goethe has said with good reason that with our virtues we also cultivate our faults, and if, as everyone knows, a hypertrophic virtue—which the historical sense of our age seems to me to be—may bring about the decay of a people as much as a hypertrophic vice, one may as well allow me my say. p.8.）

【记忆、遗忘与历史】吃草的牲口，不知道昨天或今天的意义，日复一日忙于小小的爱憎和此刻的恩惠，既不感到忧郁，也不感到厌烦。【1】（Consider the herd grazing before you. These animals do not know what yesterday and today are but leap about, eat, rest, digest and leap again; and so from morning to night and from day to day, only briefly concerned with their pleasure and displeasure, enthralled by the moment and for that reason neither melancholy nor bored. p.8.）人也对自己感到迷惑：无法学会忘记，而总是留恋于过去，嫉妒兽类总是立刻忘记【1】But he also wondered about himself, that he cannot learn to forget but always remains attached to the past. p.8. … Then man says "I remember" and envies the animal which immediately forgets and sees each moment really die, sink back into deep night extinguished for ever. p.9. 尼采指出，兽类是非历史地活着的；但人总是在抵抗着伟大而又不断增加的过去的重负。【2】（In this way the animal lives unhistorically: … Man on the other hand resists the great and ever greater weight of the past. p.9.）遗忘力或或“非历史”的能力[遗忘也是所有行动的一项特性，就好像每个有机体的生命并不只是和光明相连，同样也同黑暗相连一样。一个人若想去历史地感受每一事物，那他就如同一个强迫自己不睡觉的人，或是一头必须不停反刍才能生存的动物一样。因此，没有记忆，幸福的生活也是可能的，动物就是这样。但任何真正意义上的生活都绝不可能没有遗忘。或者把我的结论说得更好一点，不管是对一个人、一个民族、还是一个文化体系而言，若是不睡觉、或是反刍、或是其“历史感”到了某一程度，就会伤害并最终毁掉这个有生命的东西。]【3】（All acting requires forgetting, as not only light but also darkness is required for life by all organisms. A man who wanted to feel everything historically would resemble someone forced to refrain from sleeping, or an animal expected to live only from ruminating and ever repeated ruminating. So: it is possible to live with almost no memories, even to live happily as the animal shows; but without forgetting it is quite impossible to live at all. Or, to say it more simply yet: there is a degree of insomnia, of rumination, of historical sense which injures every living thing and finally destroys it, be it a man, a people or a culture. p.10.）尼采指出，如果不想让对过去的回忆成为当代的掘墓人，就要确定上述这一程度和回忆的限度。那么我们就必须清楚的地看到一个人、一个社会或是一个文化的“可塑力”有多么巨大。【3-4】（To determine this degree, and through it the limit beyond which the past must be forgotten if it is not to become the gravedigger of the present, one would have to know precisely how great the plastic power of a man, a people or a culture is. p.10.）在他看来，[这是一个普遍的法则：一个生命，它只有在一定范围之内才能健康、强壮和多产；如果它不能给自己划出个范围，或是太自私了而不能为他人的见解放弃自己的见解，它就会夭折。快乐、良心、对未来的信心、愉快的行为——所有这些，不管是对个人还是对民族而言，都有赖于一条将可见清晰的东西与模糊阴暗的东西区分开来的界线而存在。我们必须知道什么时候该遗忘，什么时候该记忆，并本能地看到什么时候该历史地感觉，什么时候该非历史地感觉。这就是要请读者来考虑的问题：对于个人、一个社会和一个文化体系的健康而言，非历史的感觉和历史的感觉都是同样必需的。]【4-5】（this is a general law: every living thing can become healthy, strong and fruitful only within a horizon; if it is incapable of drawing a horizon around itself or, on the other hand, too selfish to restrict its vision to the limits of a horizon drawn by another, it will wither away feebly or overhastily to its early demise. Cheerfulness, clear conscience, the carefree deed, faith in the future, all this depends, in the case of an individual as well as of a people, on there being a line which distinguishes what is clear and in full view from the dark and unilluminable; it depends on one's being able to forget at the right time as well as to remember at the right time; on discerning with strong instinctual feelings when there is need to experience historically and when unhistorically. Precisely this is the proposition the reader is invited to consider: the unhistorical and the historical are equally necessary for the health of an individual, a people and a culture. p.10.）“人所以成为人，就在于他首先在其思考、比较、区分和结论之中压抑了非历史的因素，并以凭借古为今用的能力让一种清晰而突然的光亮射穿这些迷雾。然而过量的历史又使他再次衰退，没有了非历史的面纱，他再也没有勇气开始。如果人不是被笼罩在非历史的尘雾之中，他又能做得了什么呢？”【5】（It is true: only so far as man, by thinking, reflecting, comparing, dividing and joining, limits that unhistorical element; only so far as a bright lightning flash of light occurs within that encircling cloud of mist—that is, only through the power to use the past for life and to refashion what has happened into history, does man become man: but with an excess of history man ceases again, and without that cloak of the unhistorical he would never have begun and dared to begin. p.11.）“超历史的”意识立场【7】尼采在小结中提及：历史，只要它服务于生活，就是服务于一个非历史的权力，因此它永远不会成为像数学一样的纯科学。生活在多大程度上需要这样一种服务，这是影响到一个人、一个民族和一个文化的健康的最严肃的问题之一。因为，由于过量的历史，生活会残损退化，而且历史也会随其后同样退化。【10】（History, so far as it serves life, serves an unhistorical power. While so subordinated it will and ought never, therefore, become a pure science like, say, mathematics. But the question to what degree life requires the service of history at all is one of the highest questions and concerns affecting the health of a man, a people, a culture. For with a certain excess of history life crumbles and degenerates, and finally, because of this degeneration, history itself degenerates as well. p.14.）

【三种历史】尼采指出，“历史对于生活着的人而言是必需的，这表现在三方面：分别与他的行动与斗争、他的保守主义和虔敬、他的痛苦和被解救的欲望有关。这三种关系分别对应了三种历史——要是它们能被区分开来的话——纪念的、怀古的批判的。”【11】（History belongs to the living man in three respects: it belongs to him so far as he is active and striving, so far as he preserves and admires, and so far as he suffers and is in need of liberation. To this triplicity of relations correspond three kinds of history: so far as they can be distinguished, a monumental, an antiquarian and a critical kind of history. p.14.）

1. 纪念的历史。对于拥有行动和力量的人，进行伟大战斗需要榜样、教师和安慰者，无法从同时代人找到这些，而是求诸于历史，以历史作为武器。[因为他的原则就是：曾经扩展了“人”之概念并给予它一个更好的内容的东西必会为了同一任务而存在。个别战斗中的伟大时刻形成了一条锁链，一条贯穿各时代的人类的大道。那些已逝去时刻的最高点仍然伟大，仍然为人类而存在。这是人类的信仰中的基本观念，这个观念在对“纪念的历史的需求之中得以表达。]【12】（For his commandment reads: what once was capable of magnifying the concept 'man' and of giving it a more beautiful content must be present eternally in order eternally to have this capacity. That the great moments in the struggle of individuals form a chain, that in them the high points of humanity are linked throughout millennia, that what is highest in such a moment of the distant past be for me still alive, bright and great—this is the fundamental thought of the faith in humanity which is expressed in the demand for a monumental history. p.15.）但这种对比是含糊和难以把握的，榜样给以力量就必须忽视许多差异，把过去的特性塞入一个普遍的公式之中，为了统一将所有棱角折断【14】（And yet—at once to learn another new thing from the same example—how flowing and elusive, how imprecise would such a comparison be! How much that is different must be overlooked, how ruthlessly must the individuality of the past be forced into a general form and have all its sharp edges and lines broken for the sake of agreement, if the comparison is to have that powerful effect! p.16.）纪念的历史永不能拥有完全的真理，将总是把不和谐的东西放到一起并使之统一和谐，总是削弱动机和时机的差异，目的是不讲原因，只讲结果，即作为效仿的榜样，“纪念的历史”尽量远离原因，称为“其自身结果”的集合，而不是“对所有时代产生影响的事件”的集合。【14-5】（Until then monumental history will not find such complete truthfulness to its advantage: it will always approximate, generalize and finally equate differences; it will always weaken the disparity of motives and occasions in order, at the expense of the cause, to present the effect monumentally, that is, as exemplary and worthy of imitation. Monumental history then, since it disregards causes as much as possible, could without much exaggeration be called a collection of "effects in themselves", or of events which will at all times produce an effect. What is celebrated in national festivals and in religious or military days of remembrance is actually such an "effect in itself": it is this which gives no rest to the ambitious, which the enterprising take to heart like an amulet, and not the true, historical nexus of causes and effects which, if fully understood, would only prove that never again could quite the same thing result in the game of dice played by chance and the future. p.17.）在尼采看来，[只要在历史给一种强大精神以伟大的推动之中才可以发现历史的灵魂，只要过去主要是当作一个模仿的榜样来用，它就总有被稍稍改动、略加修饰和近于虚构的危险。有时候一个“纪念的”过去和一个虚构的浪漫故事之间并没有什么可能的区别，因为相同的行动动机既可来自一个世界，也可来自另一个世界。如果这种纵览过去的纪念的方法支配了其他的方法——怀古的和批判的方法——那过去自身就要遭受委屈了。整个过去都被遗忘、被轻视，它的全部领域如一条黑暗而连绵的河流一样流走，只有几个色彩斑斓的事实之岛升到水面上来。在看得见的极少几个图像之中，总有一些超自然的东西，就像毕达哥拉斯的信徒献给他的金蔷薇果一样。纪念的历史靠错误的类推而存在。它用充满诱惑的对比怂恿勇敢的人做轻率的事，热心的人做狂热的事。设想这样的历史存在于一个有天分的利己主义者或是一个有创见的无赖手中以及头脑中那么，王国将被推翻，君主将被谋杀，战争和革命就会爆发，“其自身结果”——换句话说，没有充足原因的结果——就会增加。不管强有力的行动者是好是坏，纪念的历史对他们的伤害如此之大，如果那些虚弱和消极的人将纪念的历史作为自己的仆人一或者主人，又会怎么样呢！]【15-6】（As long as the soul of historiography is found in the great incentives a powerful man receives from it, as long as the past must be described as something worthy of imitation, something that can be imitated and is possible a second time, so long, at least, is the past in danger of being somewhat distorted, of being reinterpreted according to aesthetic criteria and so brought closer to fiction; there are even ages which are quite incapable of distinguishing between a monumental past and a mythical fiction: for precisely the same incentives can be given by the one world as by the other. Thus, whenever the monumental vision of the past rules over the other ways of looking at the past, I mean the antiquarian and the critical, the past itself suffers damage: very great portions of the past are forgotten and despised, and flow away like a grey uninterrupted flood, and only single embellished facts stand out as islands: there seems to be something unnatural and wondrous about the rare persons who become visible at all, like the golden hip which the pupils of Pythagoras thought they discerned in their master. Monumental history deceives with analogies: with tempting similarities the courageous are enticed to rashness, the enthusiastic to fanaticism; and if one thinks of this history as being in the hands and heads of talented egoists and enraptured rascals then empires are destroyed, princes murdered, wars and revolutions instigated and the number of historical "effects in themselves," that is, of effects without sufficient causes, is further increased. So much as a reminder of the damage which monumental history can cause among the mighty and active, be they good or evil: but what can it not inflict if the impotent and inactive master it and put it to their uses! p.17.）如非艺术或半艺术的天性将以纪念的历史为武器反对艺术精神。【16-7】

2. 怀古的历史。对于有着保守和虔敬天性的人而言，“这种人满怀热爱和信任，回望他存在的源头，他通过历史向生活致谢，他小心地保存着从远古时期遗留下来的东西，并为他的后来人复制出他的成长条件，他就是这样为生活服务的。在他的灵魂之中，拥有祖先家具的意义改变了，因为那家具也如此地拥有他的灵魂。所有微小和有限的东西、陈腐和过时的东西，都从怀古者保守而虔敬的灵魂之中获得了自己的价值和不可侵犯性，那灵魂迁入其中，并筑起一个秘密的小巢。他城镇的历史成为他自己的历史，他把那些城墙、城门、市政厅、集市看作是他年轻时的一本带插图的日记，并在其中看到了他自己的全部——他的力量、勤奋、渴望、理性、错误以及蠢事。”【19】（In the second place, then, history belongs to the preserving and revering soul—to him who with loyalty and love looks back on his origins; through this reverence he, as it were, gives thanks for his existence. By tending with loving hands what has long survived he intends to preserve the conditions in which he grew up for those who will come after him—and so he serves life. The possession of ancestral furniture changes its meaning in such a soul: for the soul is rather possessed by the furniture. The small and limited, the decayed and obsolete receives its dignity and inviolability in that the preserving and revering soul of the antiquarian moves into these things and makes itself at home in the nest it builds there. The history of his city becomes for him the history of his self; he understands the wall, the turreted gate, the ordinance of the town council, the national festival like an illustrated diary of his youth and finds himself, his strength, his diligence, his pleasure, his judgment, his folly and rudeness, in all of them. p.19.）虔敬的怀古精神最伟大的价值在于一种愉快和满足的朴素情感，加进了一个民族或是个人乏味、粗糙甚至痛苦的生活环境。把人们束缚在同样的伙伴和环境之中，束缚在日常的劳作之中【20】这种历史的危险在于：首先是退化的危险，[都被看成是同等尊贵的，而每一个没有这种敬古之意的人，比如一种新的精神，就会被当成敌人而遭摒弃。希腊人自己就允许古老的造型艺术风格和更自由更伟大的造型艺术风格并存，并且在后来不仅是容忍了尖鼻冷嘴的风格，还将之作为鉴赏的一个原则。如果一个民族的判断力就这样僵化了，而且，历史对过去生活的服务只是为了毁掉更深更高的生活;如果历史感不再是保存生活，而是将它变为木乃伊，那么树就会从上至下不正常地枯死，最后树根自身也枯萎了。从不再给予现在的新鲜生活以灵魂和灵感的那一刻开始，怀古的历史就退化了。]【21-2】（the time will finally come when everything old and past which has not totally been lost sight of will simply be taken as equally venerable, while whatever does not approach the old with veneration, that is, the new and growing, will be rejected and treated with hostility. Thus even the Greeks tolerated the hieratic style of their plastic arts beside a freer and greater style; and later not only tolerated the pointed noses and frosty smiles but even made of them a matter of refinement in artistic taste. When the sense of a people hardens in this way, when history serves past life so as to undermine further and especially higher life, when the historical sense no longer preserves life but mummifies it: then the tree dies unnaturally, beginning at the top and slowly dying toward the roots—and in the end the root itself generally decays. Antiquarian history itself degenerates the moment that the fresh life of the present no longer animates and inspires it. pp.20-1.）其次是妨害创造，[它只懂得如何保存生活，而不懂如何创造生活，因此总是低估了现在的成长，而不像纪念的历史那样对其有某种直觉。这样它就阻碍了采取新行动的强烈冲动，并麻痹行动者。而那行动者之作为行动者，是必须经常怀有皮敬或其他感情的。已经陈旧的事实总带有一种要求，就是使自己永垂不朽。因为当一个人思考这样一件古老事实的生命史时，看到几代人所给予它的如此之多的尊敬时——不管它是一种风俗、一个宗教教义，还是一个政治原则——他都会觉得，用一件新的事实来取代它，用一个新的虔敬来取代汇集起来的古老虔敬，乃是一件自高自大，甚至是不敬的事。]【22-3】（It merely understands how to preserve life, not how to generate it; therefore it always underestimates what is in process of becoming because it has no instinct for discerning its significance—unlike monumental history, for example, which has this instinct. Thus it hinders the powerful resolve for new life, thus it paralyzes the man of action who, as man of action, will and must always injure some piety or other. The fact that something has become old now gives rise to the demand that it must be immortal; for if one calculates what such an ancient thing—an old ancestral custom, a religious faith, an inherited political privilege—has experienced during its existence, the amount of piety and veneration paid by individuals and generations: then it seems presumptuous or even impious to replace such an ancient thing with a new one and to compare such a vast sum of acts of piety and veneration with the single-digit numbers of what is becoming and present. p.21.）

3. 批判的历史。对于痛苦和有被解救欲望的人而言，批判的历史是必需的。这种历史也是为生活服务的。“为了生活，人们必须要有力量去打破过去，同时运用过去。他必须把过去带到裁判的法庭之上，无情地审问它，并最终给它定罪。每一个过去都是值得定罪的，这是世事的一项法则，因为世间之事总是包含了大量人类的权力和人类的弱点。这里坐在审判席上的不是公正，宣读判决的不是仁慈，而只是生命自身，是那欲壑难填的、朦胧的驱动力。它的宣判总是毫不留情，总是毫不公正，就好像它从来不是来源于知识之清泉一样。然而若是公正女神亲自来宣判的话，结果也大体一样。……能够生活，并忘记生活和不公正一直就是融为一体的，这需要巨大的力量。”【23】（He must have the strength, and use it from time to time, to shatter and dissolve something to enable him to live: this he achieves by dragging it to the bar of judgment, interrogating it meticulously and finally condemning it; every past, however, is worth condemning—for that is how matters happen to stand with human affairs: human violence and weakness have always contributed strongly to shaping them. It is not justice which here sits in judgment; even less is it mercy which here pronounces judgment: but life alone, that dark, driving, insatiably self-desiring power. Its verdict is always unmerciful, always unjust, because it has never flowed from a pure fountain of knowledge; but in most cases the verdict would be the same were justice itself to proclaim it. … It takes agreat deal of strength to be able to live and to forget how far living and being unjust are one. pp.21-2.）尼采指出：[严格地审查它的过去，把刀架在它的根部，把所有的“虔敬”都无情地践踏在脚下，这个过程总是很危险的，甚至对生活也是危险的。而那些以这种方式通过裁判和消灭过去来为生活服务的人或时代，无论对于他们自己还是对别人或别的时代都是危险的。因为既然我们只不过是先辈的产物，我们也就是其错误、激情和罪过的产物，我们无法摆脱这一锁链。尽管我们谴责这些错误，并认为我们已摆脱了这些错误，我们却无法否认一个事实：我们来自它们。充其量，它将导致在我们与生俱来的、遗传的天性和我们的知识之间，在一个严格的新戒律和一个古老的传统之间，产生冲突；我们将养成一种新的生活方式、一种新的直觉、种第二天性，它们使先前的生活方式、直觉和天性凋零。企图由果推因地造出一个可能是我们源头的过去，用以反对的确是我们源头的那个过去——这往往是一个危险的企图。因为难以找到一个否定过去的限度，而且第二天性一般都弱于第一天性。我们总是一知道什么好就停下来，而不去做，因为我们也知道什么更好，却做不到。战斗者处处赢得这种胜利，这胜利给那些战斗者、那些为了生活而运用批判的历史的人带去一种久违的安慰。这安慰就是这样一种知识：即这个“第一天性”曾经也是一个第二天性，而每一个征途上的“第二天性”也会变成一个第一天性。]【24】（Then its past is considered critically, then one puts the knife to its roots, then one cruelly treads all pieties under foot. It is always a dangerous process, namely dangerous for life itself: and men or ages which serve life in this manner of judging and annihilating a past are always a dangerous process, namely dangerous for life itself: and men or ages which serve life in this manner of judging and annihilating a past are always dangerous and endangered men and ages. For since we happen to be the results of earlier generations we are also the results of their aberrations, passions and errors, even crimes; it is not possible quite to free oneself from this chain. If we condemn those aberrations and think ourselves quite exempt from them, the fact that we are descended from them is not eliminated. At best we may bring about a conflict between our inherited, innate nature and our knowledge, as well as a battle between a strict new discipline and ancient education and breeding; we implant a new habit, a new instinct, a second nature so that the first nature withers away. It is an attempt, as it were, a posteriori to give oneself a past from which one would like to be descended in opposition to the past from which one is descended:—always a dangerous attempt because it is so difficult to find a limit in denying the past and because second natures are mostly feebler than the first. Too often we stop at knowing the good without doing it because we also know the better without being able to do it. Yet here and there a victory is achieved nevertheless, and for the fighters who use critical history for life there is even a remarkable consolation: namely, to know that this first nature also was, at some time or other, a second nature and that every victorious second nature becomes a first. p.22.）

在第二章结论，尼采指出：[三种历史中的每一种都只有在一定环境和气候中才能生长旺盛，否则它就会长成一株毒草。如果一个想做出伟大作品的人需要过去，他就会通过纪念的历史使自己成过去的主人；能够对传统的和可敬的事物感到满足的人就会做一个怀古的历史家来利用过去；而只有个人的心灵为一种迫切的需要所压迫，一个人希望以任何代价抛弃包袱，他才会感到需要“批判的历史”，即判断和批判的历史。还有很多由错误和草率的种植造成的害处：不必成为批评家的批评家，没有敬意的怀古者，知道伟大的东西却无法得到它的人，都是长成野草的植株——它们从原来生长的土壤中被拔出，因为腐坏了。]【17-8】（Each of the three kinds of history is justified in only one soil and one climate: in every other it grows into a noxious weed. If the man who wants to achieve something great needs the past at all he will master it through monumental history; who on the other hand likes to persist in the traditional and venerable will care for the past as an antiquarian historian; and only he who is oppressed by some present misery and wants to throw off the burden at all cost has a need for critical, that is judging and condemning history. Much harm is caused by thoughtless transplanting: the critic without need, the antiquarian without reverence, the connoisseur of the great who has not the ability to achieve the great are such growths which have been alienated from their native soil and therefore have degenerated and shot up as weeds. pp.18-9.）在他看来，[每个人和每个国家都需要对过去有一定了解，不管这种了解根据他的目标、力量和需求，是通过纪念的、怀古的、还是批判的历史而取得的。这种需要不是那些只旁观生活的单纯的思考者的需要，也不是少数渴望知识且只对知识感到满足的人的需要，它总是生活目标的一个参考，并处于其绝对的统治和指导之下。这是一个时代、一种文化和一个民族与历史之间的天然联系。饥渴是它的源泉，需求是它的准则，内在的可塑力则规定了它的限度。只有为了服务于将来和现在，而不是削弱现在或是损坏一个有生气的将来，才有了解过去的欲望。所有这些都如真理本身一样简单，并且对任何不忙于“历史推论”的人来说，是非常令人信服的。]【25】（These are the services which history is capable of rendering to life; each man and each people requires, according to their goals, strengths and needs, a certain knowledge of the past, sometimes as monumental, sometimes as antiquarian, sometimes as critical history: but not like a crowd of pure thinkers who only contemplate life, not like individuals, hungry for knowledge, satisfied with mere knowledge, whose only goal is the increase of knowledge, but always only for the purpose of life and therefore also always under the rule and highest direction of that purpose. That this is the natural relation of an age, a culture, a people to history—brought on by hunger, regulated by the degree of need, held within limits by the inherent plastic power—that knowledge of the past is at all times desired only in the service of the future and the present, not to weaken the present, not to uproot a future strong with life: all of this is simple, as truth is simple, and immediately convinces even him who has not first been given a historical proof.）

【我们时代的弊病】生活与历史之间的清晰性、自然性和纯粹性都已经消失。【25】科学，要求历史变为科学而改变，[生活不再是至高无上的，有关过去的知识不再是它的奴仆，界线被推翻了，每样事物都冲破了它的限制，事件的明显联系变得模糊了，而通过事件的无法衡量的整个过程，这种模糊又伸展开来。]【26】（Such a star has indeed intervened, a bright and glorious star, the constellation is really changed—through science, through the demand that history be a science. Now life is no longer the sole ruler and master of knowledge of the past: rather all boundary markers are overthrown and everything which once was rushes in upon man. All perspectives have shifted as far back as the origins of change, back into infinity. A boundless spectacle such as history, the science of universal becoming, now displays, no generation has ever seen; of course, she displays it with the dangerous boldness of her motto: fiat veritas pereat vita. p.23.）现代人灵魂之中精神事件的图景【26】现代文化并非有生命的东西，“它不是一种真正的文化，而是一种关于文化的知识，一种关于文化的各种思想和感情的综合，从它这里我们得不出任何关于它的方向的决断。它在可见的行动之中所表现出来的真正动力往往只是种习俗、一种东施效颦，甚至是一种沐猴而冠。人可能会感到就像是一条吞下了一整只兔子的蛇，静静地躺在阳光下，避免任何非绝对必需的行动。‘内在的生活’现在是唯一关系到教育的东西，认识到这一点的人都希望教育不会因太难消化而失败。”古希腊人的“非历史感”，发现对现代人而言“教育”和“历史教育”看起来是一码事，现代人没有自己的东西，知识通过用一些外来的风俗、艺术、哲学、宗教和科学把自己填满甚至要溢出才值得一看，走路的百科全书，供外部野蛮人使用的内部文化手册【27-8】（Our modern culture is nothing living just because it cannot be understood at all without that opposition, that is: it is no real culture at all, but only a kind of knowledge about culture, it stops at cultured thoughts and cultured feelings but leads to no cultured decisions. That, however, which truly is a motive and visibly shows itself in action often signifies little more than an indifferent convention, a miserable imitation or even a rude grimace. In the inner being sentiment may well sleep like the snake which, having swallowed whole rabbits, calmly lies in the sun and avoids all movement except the most necessary. The inner process, that is now the thing itself, that is properly "culture". Everyone who passes by wishes only one thing, that such a culture not perish of indigestibility. Think, for example, of a Greek passing by such a culture, he would perceive that for more recent men 'educated' and liistorically educated' appear to belong together as though they were one and distinguished only by the number of words. Were he now to give voice to his tenet: a man can be very educated and yet be historically quite uneducated, one would believe not to have heard properly and shake one's head. That well known little people of a not too distant past, I mean just the Greeks, had stubbornly preserved its unhistorical sense in the period of its greatest strength; were a contemporary man forced by magic spells to return to that world he would presumably find the Greeks very "uneducated", which would, of course, disclose the meticulously disguised secret of modern culture to public laughter: for from ourselves we moderns have nothing at all; only by filling and overfilling ourselves with alien ages, customs, arts, philosophies, religions and knowledge do we become something worthy of notice, namely walking encyclopedias, as which an ancient Hellene, who had been thrown into our age, might perhaps address us. The whole value of encyclopedias, however, is found only in what is written in them, the content, not in what is written on them or in what is cover and what is shell; and so the whole of modern culture is essentially internal: on the outside the bookbinder has printed something like ''Handbook of Inner Culture for External Barbarians". This opposition of inside and outside makes the outside still more barbaric than it would need to be were a rude people to grow out of itself alone according to its rough requirements. pp.24-5.）德国人，失去了民族感情的统一体，【32】“我的陈述必须立足于下面一点，即，我们努力的目标是最高意义上的德意志统一体，而远非政治联合，它是在形式与物质、内在生活与习俗之间的对抗被消灭之后的德意志精神和生活的统一体。”【32-3】（I shall explicitly set down my testimony here that it is German unity in that highest sense for which we strive and strive for more ardently than political reunification, the unity of the German spirit and life after the annihilation of the opposition of form and content, of inwardness and convention. p.27.）

【过量历史的危害】尼采讨论了如下五点：

（1）强调了内与外的对照，削弱了个性（through such an excess the contrast of inside and outside, discussed above, is generated and the personality weakened thereby p.28.）面对世界性苦于个性的弱化。【34】（modern man suffers from a weakened personality. p.28.）失去或破坏了本能，个性动摇，不再有任何之心，它沉入到自己的内心世界，这个内心世界在这里只意味着它所学过东西的杂乱无章的状态，而且由于只是一些无法面向生活的教条，这个内心世界总也没有外在的自我表达。【35】再看远些，“历史对本能的遗弃如何将人变成了一些阴影和抽象概念，没人敢于表现个性，而是戴上面具，将自己装扮成一个有教养的人、一个博学之士、一个诗人或是一个政治家。【36-7】（It comes to this: he has annihilated and lost his instinct; when his reason wavers and his way leads through deserts he can no longer let go the reins and trust in the "divine animal". So the individual becomes timid and unsure and may no longer believe in himself: he sinks into himself, into his inner being, which here only means: into the heaped up chaos of knowledge which fails to have an external effect, of teaching which does not become life. If we regard their outside we notice how the expulsion of the instincts by history has almost transformed men into downright abstractis and shadows: no one dares to show his person, but masks himself as an educated man, as a scholar, a poet, a politician. pp.28-9.）人们从还没有如此大声地谈起“自由个性”，我们却已看不到个性了（更别提自由个性）【36】哲学沦为学术幻影[一切现代的哲学行为都是政治的或官方的，被我们的现代政府、教堂、大学道德和怯儒约束得仅剩一个学术幻影，它靠着“但愿……”的叹息和“从前曾经……”的知识来过活。如果哲学要超出一种用行动表达的私人知识的话，它在历史教育中是没有一席之地的。要是现代人有勇气和有决心，而且不再是即使满腔仇恨也足不出户，那他就会抛弃哲学。现在，他满足于谦虚地掩盖哲学的裸体。当然，人们哲学地思考、写作、出版、说话和教学——他们被允许做这么多事。不过，这只是在行动中，在“生活”中。在那里，只允许一件事，而其他事都不可能，这些都是历史教育的秩序。有人也许要问：“这些到底是人类呢，还是只是一些思考、写作和说话的机器呢？”]【37】尼采提出：“只有强壮的个性才能承受历史，弱者会被他消灭。”【38】（only strong personalities can endure history; the weak are completely extinguished by it. p.30.）[一旦个性的主观性被掏空了，而大到了一种人们称为“客观”的状态，那就没有什么东西能对它再有什么影响了。]【39-40】（Once personalities are drained, in the manner described, to the point of eternal non-subjectivity, or, as one says, objectivity: nothing can affect them any longer p.31.）

（2）幻想这个时代比其他任何时代都拥有更多最珍贵的美德和公正（through this excess an age comes to imagine that it possesses the rarest virtue, justice, to a higher degree than any other age p.28.）问题：他是否因历史“客观性”而有权称自己比其他时代的人更强大与更公正呢？这种客观性是否真的可源自一个最高意义上对正义的需要，抑或偏向现代人的不健康的偏见？【42】（Rather let us turn to a much praised strength of modern man with the question, which to be sure is embarrassing, whether he has a right by virtue of his well known historical "objectivity" to call himself strong, that is, just, and that to a higher degree than the man of other times. Is it true that this objectivity has its origin in a heightened desire and demand for justice？ Or does it, as the effect of quite different causes, merely make it seem that justice is the proper cause of this effect？ Does it perhaps mislead to a prejudice, dangerous because all too flattering, about the virtues of modern man？ p.32.）正义美德的缺失。【43】“极少有人是真的为真理服务，就如同只有极少数人对正义有着纯粹的意志一样，而在这些人之中，又更少有人能有力量做一个公正的人。光有意志是不够的。只有要求正义的冲动而没有裁判的能力，这是人类之所以遭受最大痛苦的原因。因此，普遍的善行所能要求的也只能是尽可能将这种能力的种子广泛撒播。这样，狂热者就能与真正的裁判者分开，盲目的要求就能与清醒的能力分开，可是，没有什么办法能够培植出一种进行裁判的能力。因此当有人向人们讲起真理和正义时，人们总是会被这样一个疑惑所困扰：对他们讲话的这个人究竟是个狂热者呢，还是位裁判者？”【43-4】（Few serve truth in truth because only few have the pure will to be just, and of those again very few have the strength to be just. It is not at all sufficient to have only the will to justice: and the most terrible sufferings have come upon man precisely from a drive to justice which lacks power of judgment; which is why the general welfare would require no more than to strew the seed of the power of judgment as widely as possible so that the fanatic remain distinct from the judge, the blind desire to be a judge distinct from the conscious power of being allowed to judge. But where is there a means of planting the power of judgment!—that is why men, whenever one speaks to them of truth and justice, will forever tarry in hesitant indecision whether the fanatic or the judge speaks to them. p.33.）尼采批评了伪装的自我主义者，以及轻率的家伙（公正存在于时代流行的见解中，用那一时代的精神来写历史就是做到了公正，这样才是客观的而非主观的），找到真正的历史天才的困难。【45-6】“我希望历史的全部意义不在于一些一般的命题之中，并把它们作为自己的花和果。相反，历史的真正价值在于，通过将通俗的曲调升华为一种普遍的象征，通过展示出其中包含有怎样的一个深刻有力而美丽的世界，在一个很可能十分平庸的主题之上，创造出不同凡响的变奏曲。”【49】（I hope that history may not see its significance in general thoughts as a kind of bloom and fruit: rather that its value is just this, to describe with insight a known, perhaps common theme, an everyday melody, to elevate it, raise to a comprehensive symbol and so let a whole world of depth of meaning, power and beauty be guessed in it. p.36.）批评客观性，“不要自称具有艺术家的实力，那才是真正的客观性。如果你不是为那个可怕的职业而生，就不要试图去做到公正。好像每个时代的任务就是要对它之前的每一件事做到公正似的！各时各代从来没有权利去做它之前的各时各代的裁判者，这个艰巨的任务只会降临到他们之中的极少数人身上。”【49-50】（Do not seek the semblance of that artistic power which is true objectivity, do not seek the semblance of justice if you are not ordained to the terrible calling of the just man. As though, moreover, it were the task of every age that it must be just about everything past! As a matter of fact ages and generations never have the right to be the judge of all earlier ages and generations: rather such an uncomfortable mission occasionally is the lot only of individuals, and the rarest at that. p.37.）“你只能用现在最强有力的东西来解释过去，只有通过用尽你所拥有的最高贵的品质，你才会发现过去之中什么是最伟大的，是最值得了解和保存的。物以类聚！否则你就会将过去降低到你自己的水平。不要相信任何不是源于一个非凡心灵的历史。看着这个灵魂被迫说一些普遍的东西和重复一些已为人所知的东西，你就会了解这个灵魂的品质。一个优秀的历史学家必须能够将已知的东西融入一个从未听说过的东西之中，并极其简单而又极其深刻地宣称这一普遍法则，以至简单化于深刻，深刻化于简单。没有人可以既是一个伟大的历史学家、艺术家，而同时又是一个浅薄之士。”【50】（Only from the standpoint of the highest strength of the present may you interpret the past: only in the highest exertion of your noblest qualities will you discern what is worthy of being known and preserved, what is great in the past. Like by like! Otherwise you will draw the past down to yourselves. Do not believe any historical writing if it does not issue from the head of the rarest minds; but you will always notice the quality of mind of such writing when it is required to assert something general or to repeat something generally known: the genuine historian must have the strength to recast the well known into something never heard before and to proclaim the general so simply and profoundly that one overlooks its simplicity because of its profundity and its profundity because of its simplicity. No one can be a great historian, an artistic man and a shallowpate at the same time p.37.）“因此，历史是要由有经验有性格的人来写的。如果个人不是比别人经历过更伟大和更高尚的事，他就不能解释过去的任何伟大和高尚的事。过去的语言总是神谕性的，只有当你了解现在并创造未来时，你才能了解它。”【51】（So: history is written by the experienced and superior man. If you have not had some higher and greater experiences than all others you will not know how to interpret anything great and high in the past. The past always speaks as an oracle: only as master builders of the future who know the present will you understand it. p.38.）同样地，只有正在创造未来的人才有权利去裁判过去。【51】（now it is proper to know that only the builder of the future has a right to judge the past. p.38.）

（3）民族的本能遭到挫折，个体的成熟和整体的成熟都一样受到阻碍（through this excess the instincts of a people are impaired and the maturing of the individual no less than of the whole is prevented p.28.）毫无节制的历史感推导逻辑顶点就会彻底毁掉未来，因为它摧毁了幻想，并夺走了现存事物赖以生活其中的仅有的空气。“历史的公正，哪怕是用一颗纯洁的心谨慎地实行，也会是一种可怕的美德。因为它总是破坏和毁掉活生生的东西——它的判断总是意味着毁灭如果在历史的冲动背后没有建设性的冲动，如果清除垃圾不只是为了留出空地，好让有希望有生命的未来建造起自己的房屋，如果只有公正是至高无上的，那么创造性的本能就会被消耗和阻遏。”【53】（The historical sense, if it rules without restraint and unfolds all its implications, uproots the future because it destroys illusions and robs existing things of their atmosphere in which alone they can live. Historical justice, even when it is practised truly and with pure intentions, is a terrible virtue because it always undermines the living and brings it to ruin: its judging is always annihilating. If no constructive drive is active behind the historical drive, if one does not destroy and clear away so that a future, already alive in our hope, may build its house on the cleared ground, if justice alone rules, then the creative instinct is enfeebled and discouraged. pp.38-9.）如把宗教变成历史知识进行科学研究，它最后就被完全摧毁了。【53】反对历史知进行破坏而没有建设的冲动，使它的工具厌倦生活，因为这样的人毁掉了幻想。伏尔泰“打倒一切”，【54】基督教已经被历史处理得失去本性，直到变成纯知识并在这一变化过程之中被毁掉。【55】（这种历史处理的最完全的形式即意味着“公正的”处理）[每个民族，甚至每个人，如果要变得成熟，就需要这样一层幻想的面纱，这样一层保护云。可现在有些人憎恶变得成熟，因为他们尊敬历史甚于尊敬生活。他们在胜利之中大喊“现在科学要开始统治生活了”。这也许可能，但一个被这样统治着的生活是没有多大价值的。那不是那种真正的生活，而且与从前那种不是由科学而是由本能和有力的幻想所指导的生活相比，它的未来前途更没指望。]【56】（But every people, even every man, who wants to become ripe needs such an enveloping madness, such a protective and veiling cloud; now, however, we hate ripening as such because history is honoured above life. One even sees cause to triumph in the fact that "science now begins to rule life": perhaps this will be achieved; but surely a life ruled in that way is not worth much because it is much less life and guarantees much less life for the future than the life which used to be ruled not by knowledge but by instincts and powerful illusion. p.41.）

（4）我们开始信仰人类的古老时代，认为我们是后来的幸存者，只是些追随者，这种信仰在任何时代都是有害的（through this excess the belief, harmful at any time, in the old age of mankind is implanted, the belief of being a latecomer and epigone p.28.）尼采指出，人类历史绝不可能被一个极其微小的个人作为一个整体来考察；反对末世论式的历史观念【62】[it does not at all want to be observed as a whole by that infinitesimally small atomic speck, the individual man. Of what account, after all, are a couple of millennia (or expressed differently: the period of 34 consecutive lives of men calculated at 60 years each) that at the beginning of such a time we can still speak of a "youth" and at the end of it already of an "old age of mankind"! Does not this paralyzing belief in an already withering mankind rather harbour the misunderstanding, inherited from the Middle Ages, of a Christian theological conception, the thought that the end of the world is near, of the fearfully expected judgment？ Does that conception appear in different guise through the heightened historical need to judge, as though our age, the last possible one, were itself qualified to conduct the last judgment of the whole past which the Christian faith expected not at all from man but from "the Son of Man"？ At an earlier time this "memento mori" addressed to mankind as well as the individual, was always a torturing thorn and, as it were, the high point of medieval knowledge and conscience. The counter dictum of a more recent time: "memento vivere" frankly still sounds quite timid, lacks full-throated power and almost has something dishonest about it. p.44.] 把历史的泛滥追溯到中世纪的“人皆有食”及基督教心中对世俗生活的所有未来都不抱希望。尼采写道：[历史文化的起源，以及历史文化对一个新时代的精神和一种“现代意识”的极其强烈的抗拒的起源，其自身必须首先作为一个历史进程来了解，历史必须解决历史的问题，科学必须将它的毒刺指向它自己。这个三重的“必须”是“新精神”的命令，如果它真的要包含一些崭新、强大、有活力、有创造的东西的话，就该如此。]【64-5】（Perhaps this observation does not please, perhaps just as little as the above derivation of the excess of history from the medieval memento mori and from the hopelessness which Christianity bears in its heart toward all coming times of earthly existence. But then let this explanation, which I offer with some doubt to be sure, be replaced by better explanations; for the origin of historical education—and its inner quite radical contradiction with the spirit of a "new age", a "modern consciousness"—this origin must itself in turn be historically understood, history must itself dissolve the problem of history, knowledge must turn its sting against itself—this threefold must is the imperative of the spirit of the "new age" if it really does contain something new, mighty, original and a promise of life. p.45.）做一个正在消逝的古人的学生是否就是我们的永恒命运？普遍历史【65】把自己看作伟大的古典力量的继承人和追随者，并在其中看到我们的荣誉和动力也会对个人、民族产生对未来的希望；但尼采强调不要做一个强大的树干上迟结的苦果。【66】黑格尔哲学的危险，【66】自己时代是世界进程的必然结果，进入最高和最终的阶段【67】美德与深化结合【68】反历史，也就是反对盲目的现实力量【70】

（5）“某个时代会达到一个对自身反讽的危险状态，并在狡猾的自我主义行动理论成熟起来、伤害并最终摧毁这种生命力时，这一时代达到一个更加危险的、犬儒主义的状态”（through this excess an age acquires the dangerous disposition of irony with regard to itself, and from this the still more dangerous one of cynicism: in this, however, it ripens even more into clever egoistic practice through which the vital strength is paralized and finally destroyed. p.28.）“先到者”的世代。按犬儒主义解释世界历史进程，【71】哈特曼对世界进程的看法，尼采视之为笑话。[事实上，现在正是应该用讽刺和僧恶的大军上前去进攻过量的“历史感”的时候，进攻不惜以生命和现在为代价而滥爱这个世界进程的行为，进攻盲目混淆各个视角的行为。]【79】In fact it is high time to advance with a whole army of satirical malice against the aberrations of the historical sense, against the excessive delight with the process to the detriment of existence and life, against the thoughtless displacement of all perspectives; and we should always praise the author of the philosophy of the unconscious for being the first to succeed in clearly perceiving the ridiculous in the conception of the "world process" and, through the peculiar seriousness of his presentation, to make it possible to appreciate it even more clearly p.54. [历史将会得到何种优势，它会怎样将年轻、激情、勇气、无私和热爱的强大本能完全根除，怎样冷却它自己的正义感，怎样以相反的欲望来粉碎、压抑它要缓慢成熟的欲望——这个相反的欲望即是想要尽快生产、成熟、有用，并且它对所有诚实和坦白的感情怀有病态的怀疑。它甚至能骗取青年最美好的特权，就是以充分的自信培植一个伟大思想并让它成长成一个更伟大的思想的那种力量。我们已经看到，通过不再允许一个人非历史地感觉和行动，过量的历史已经做到了那一切。因为历史在不断改变他的眼界并清除他周围的空气他从一个无边无际的眼界退回到他自己内心，退回到那个小小的自我主义的圈圈之中，在那里他必定干枯凋零。他有可能达到聪明境界，却永远也达不到智慧境界。他让人们讨论他，他总是在计算事实，与事实磋商，他从不热衷于什么，而只是眨着眼，知道如何在他人的利害得失中寻找他自己或是他的党派的利益。他忘掉一切无用的谦逊，一点一点地变成哈特曼所说的“人”或“白须老人”。而那就是他们所想要他变成的样子，那就是现代犬儒主义要求“个性完全屈服于世界进程”的意义——为了他自己的目的，为了世界的救赎，正像冯哈特曼那个滑头告诉我们的那样，尽管救赎很难成为这些人有意识的目标，但将世界从这些“人”和“白须老人”手中拯救出来，才是对世界更好的拯救。因为到那时，青年的统治就将来临。]【83-4】（One knows after all what history is capable of, owing to a certain preponderance one knows it only too well: of uprooting the strongest instincts of youth: fire, obstinacy, self-forgetting and love, of dampening the heat of its sense of justice, of suppressing or repressing its desire to ripen slowly with the counter-desire to be done quickly, to be useful quickly, to be fruitful quickly, of infecting honesty and boldness of feeling with doubt; it is even capable of defrauding youth of its fairest privilege, of its strength to plant within itself a great thought with brimful confidence and to let it grow out of itself into an even greater one. A certain excess of history is capable of all of this, we have seen it: through a continuous displacement of horizon-perspectives, through the elimination of an enveloping atmosphere it no longer permits man to feel and act unhistorically. From an infinite horizon he then retreats into himself, into the smallest egoistic region, and there must wither and dry up: probably he will attain to cleverness: never to wisdom. One can talk to him, he reckons with and is reconciled to the facts, is not given to emotional outbursts, blinks and understands how to seek his own advantage or that of his party in the advantage and disadvantage of others; he unlearns superfluous modesty and so step by step becomes a Hartmannian "man" and "old man". But he ought to become that, just that is the meaning of what is now demanded so cynically, of the "total surrender of the personality to the world process" —for the sake of its goal, of the redemption of the world, as E. von Hartmann, the rogue, assures us. Mind you, the will and goal of these Hartmannian "men" and "old men" can hardly be said to be exactly the redemption of the world: but surely the world would be more redeemed if it were redeemed from these men and old men. For then would come the realm of youth. pp.57-8.）

【青年的反抗】尼采写道：[我们带着忧愁的印记，它是由过量的历史一车车带给现代人的，而我将不否认，我这篇论文展示了一个软弱个性的现代表现，这个软弱个性存在于其过分的批评、其人性的不成熟之中，存在于从讽刺到犬儒主义、从傲慢到怀疑主义的不断变换之中。然而我信赖那种激发力，它代替天才来引导我的船;我信赖青年，他们强迫我反抗现代的历史教育，强迫人必须首先学会生活，并只将历史服务于他已学会的那种生活，从而将我引上正路。人们必须变得年轻以后才能理解这种反抗鉴于我们现在的年轻人早生华发，即使他们也能理解这种反抗的原因，他们也很难变得足够年轻。]【85-6】（How far are we now from the quiet contemplation with which we first saw our ship float out to sea. In tracking down the dangers of history we have found ourselves most severely exposed to them; we ourselves display the traces of those sufferings which, as a consequence of an excess of history, came over men of recent times, and precisely this treatise, as I will not conceal, shows its modern character, the character of weak personality, in the excess of criticism, in the immaturity of its humanity, in the frequent transition from irony to cynicism, from pride to scepticism. And yet I trust in the inspiring power which instead of a genius guides my vehicle, I trust in youth to have guided me correctly when now it forces me to protest against the historical education of modern youth and when in protest I demand that above all men must learn to live and use history only in the service of the life they have learned to live. One has to be young to understand this protest, and considering the early grey hair of our present youth one can hardly be young enough still to feel against what is really being protested here. p.58.）在尼采看来，德国人对其文化的普遍满意是愚蠢和难以置信的，错误而肤浅【86】他们未能看到真正有教养的民族所有的特性，即文化只能从生活中生长、开放。【87】（False and superficial, that is, because the contradiction between life and knowledge was endured because what is charatteristic in the culture of truly cultured peoples was not seen at all: that culture can only grow and blossom out of life; while with the Germans it is only tacked on like a paper flower or poured over like icing and will for that reason always have to remain deceitful and unfruitful. p.59.）德国年轻人的教育始于这个错误而毫无结果的文化概念，目的不是说要培养出受过各种教育的人，而是要培养出教授、搞科学的人，他们希望尽快利用历史，并站在一边以清楚观察生活，结果只是培养出受过历史和审美训练的腓力士人，只有年轻人还有一种天生本能而感受到这一点，那种教育首先就要打破这一本能。【87】这种教育是必需的迷信来达到的，所有改革建议的原则：青年人教育必须从关于文化的知识开始，但[人们以历史知识的形式将这种关于文化的知识灌输到年轻人的头脑中去，这就意味着他的大脑中会充满了一大堆观念，这些观念还都是从过去的时代和民族那里得来的二手货，而不是从接触生活中直接得来的。他希望亲自去体验一些事情，去感受一个紧织密结的活生生的经验体系在自己内心不断成长，但他的欲望却在假货的海洋之中被淹没了、眩晕了。似乎他在几年之内，就可以对远古时代，也就是最伟大的时代之中最高级和最高贵的经验作出一个总结。而且，同样疯狂的方式将我们的年轻艺术家带到画廊之中，而不是带往某位大师的工作室，尤其是仅有的大师——大自然的那个工作室。就好像一个人只要匆匆跑过历史，他就能发现过去各时代的观念和方法，以及他