本文試圖在海德格爾和后現代主義哲學家的看法之外,對尼采的后期哲學給出一種新的解釋。海德格爾批評尼采的后期哲學是一種主體性的形而上學,而后現代主義哲學家則認為尼采完全消解了主體性的問題。本文則認為,尼采哲學是一種全新的主體性哲學,即一種"沒有主體的主體性哲學"。在他的哲學中,主體性并不依賴于一種理性的意識、我思、自我或主體,而是意味著一種前反思性的生命本能或權力意志。換言之,真正的主體性意味著生命本能或權力意志的主動性(Aktivit?t)或自發性(Spontaneit?t),也就是權力意志向外和向上的自發性的釋放與擴張。與此相對,傳統形而上學所理解的主體性一方面是從權力意志的主動、自發和原初的主體性中抽象和派生出來的,另一方面也是對于這種主體性的否定和壓制。

This paper intends to give a new interpretation of Nietzsche’s late philosophy,which differs from both Heidegger’s and postmodern philosophers’ interpretations. According to Heidegger,Nietzsche’s late philosophy is a kind of metaphysics of subjectivity. However,postmodern philosophers regard Nietzsche’s late philosophy as a complete rejection of subjectivity. This paper holds that Nietzsche’s late philosophy is a new philosophy of subjectivity,that is,a philosophy of "subjectivity without subject. " In Nietzsche’s new philosophy of subjectivity,subjectivity no longer relies on a rational and conscious ego or subject,but rather represents a pre-conscious life instinct or the will to power. Accordingly,"subjectivity without subject"means the activity and spontaneity of the will to power,that is,the spontaneous release and expansion of the will to power. On the contrary,the subject of traditional metaphysics not only derives from the original subjectivity,but also denies and suppresses the latter.