世界萬象在尼采看來乃為『力』的生成變化，或由動至靜、或從混沌轉為澄明，彼此構成一個連續循環過程，並不存在傳統形上學中理性/感性、真實/表象、主體/客體之二元對立。這種對立觀可溯自古希臘哲學家巴門尼德斯、蘇格拉底、柏拉圖等重思維而黜感官的主張，次及基督教的此岸、彼岸之說，下迄康德哲學之現象、物自身劃分。其後的費希特、謝林、黑格爾則思謀化解此項困局，但由於仍跳脫不出概念羈絆而告失敗。值得注意的是，尼采雖用『力』之律動來破除二元論，卻也對『力』進行了量差、質異和流向的分辨，所要肯定的是『力』之豐盈，所要否定的為『力』之匱乏，構成其思想的兩個面向，不過尼采此舉並不致墜入二元論窠臼，反倒在兩個面向中彰顯了生生不息之力。

In Nietzche's perspective, the diverse world phenomena are nothing but the becoming and changing of “power”. Turning from movement to stillness or chaos to clearness, the power circulates in a continuous process. Under such viewpoint, the dualism of reason/sense, reality/appearance or subject/object in traditional metaphsics does not exist. This dualism may be traced back to ancient Greek philosophers, such as Parmenides, Socrates, Plato among others, who put more emphasized weight on thinking than feelings. The Christian doctrine of earth/heaven and the Kantian theory of phenomenon/thing-in-itself carry on the dualism. Later, Fitchte, Schelling, Hegel and so forth undertake to solve this philosophical problem. They fail the mission because they are unable to be liberated from the bondage of “idea”. Although Nietzsche de-constructs the dualism by power's rhythmic flowing, the discriminates between the differences of quantity, quality and direction in power. What he wishes to affirm is the abundance of power. On the other hand, the shortage of power is what he wishes to negate. Two faces of Nietzche's thought thus show up, but his two-faced philosophy is free from falling into the dualism trap again. On the contrary, the very living power is revealed between those two faces.