邁向超人之路-運動人的哲學圖像

Abstract

運動實踐就是一種哲學，此一哲學來自運動人自身生存與思考合一的結果，並且是源於「大理性」運作的思考。在「大理性的思考為何？」以及「大理性思考如何以文字呈現為一種思想？」的提問下，本研究是以尼采哲學為進路，以建構運動人的哲學圖像為目的而進行一項運動哲學實驗。 尼采哲學方面。在生生存與思考合一的基調下，以《查拉圖斯特拉如是說》為主要文本提出超人哲學。指出超人哲學之概念是以形而上學作為對比觀點來呈現，由自我超越作為「人之所以為人」的價值論出發；透過自我超越的實踐來闡明其獨特的認識論－觀點主義；而此一認識論是以同時蘊含精神與官能，使大理性得以運作的「身體」做為認識主體之存有論預設。在運動人哲學圖像的建構方面。首先，以專業製造的運動真理作為對比觀點，並進行觀點位移，探討運動實踐中的真理樣貌與形構。提出實踐中的運動真理為「在存在中認識」的存在性思想，具有事件性與偶然性之特質，而真理之形構必須要運動人「置」「身」其中，透過真理的主體化呈現。其次，以敘事方法進行真理主體化的實際操作，並藉由運動人往返於實踐與思考運動的敘事體現超人哲學。 研究結論為：運動人即追尋運動真理之人，只要運動之路繼續，運動人必然要在實踐中進行一次又一次的存在性認識。存在性認識是在存在中的理性運作，此一運作所處理的不只是邏輯的問題，同時還包括情感、慾望甚至意識不到的問題，因而尼采稱之為大理性。一個運動人必然是個尼采式的哲學家，超人哲學的體現者，這樣的哲學家必然在思考與實踐之間來回往返，並且，內心總是有個建構哲學圖像的、形而上學家的企圖。因此，運動人會帶著一個「哲學圖像」進入運動實踐，在實踐中，遭遇存在性認識的肢解同時體現自身「哲學」，在每經歷完一次「解體」後，運動人便將肢解的殘骸在腦袋裡重新拼湊，形成一幅新的「哲學圖像」，然後，再一次進入實踐，一幅幅運動人的哲學圖像就開展在運動人追尋真理的過程中。Sporting practice itself is a kind of philosophy which derives from the result of self-survival and thinking as well as the function of great reason. It is under questions of “What is great reason?” and “How great reason can be presented by words as a kind of thinking?” that this research takes the philosophy of Friedrich Nietzsche to construct the philosophical image of Sportsman as a sport philosophy experiment. While discussing the philosophy of Nietzsche, based on the combination of the survival and thinking, the researcher takes Also sprach Zarathustra as main text to point out that the concept of overman is an idea presented as a contrasting point to metaphysics: Departing from self-overcoming, a concept centered on human value, under the value of self-overcoming to enunciate the epistemology of perspectivism. This epistemology is based on the presumption that body is the very place to exercise the subject’s ontology. In addition, in the construction of a philosophical image of sportsman, it first adopts professional-made sport truth as a contrasting point to conduct displacement of the perspective, and further discusses the truth formation in sporting practice. Through the sport truth in practice is an existential thinking of “knowing by existing” with the characteristic of incident and contingency, the truth formation has to be involved with the sportsman’s “being state” as well as the subjectivation of truth. Secondly, with the narrative practice of subjectivation of truth and the narrative of sportsman’s going forth and back between practice and thinking to realize overman philosophy. The conclusion is that a sportsman is the one who seeks sport truth, as long as the sport road continues, a sportsman must go over various existential epistemology in sporting practice. The reason in practice is a kind of practice in existing, not merely in conception. which deals not only logical issues, but emotional, desire even subliminal issues, thus named “great reason” by Nietzsche. A sportsman is definitely a Nietzschean philosopher, an incarnation of overman philosophy, who is cogitative between thinking and practice with the philosophical image and metaphysical ambition. Hence, sportsman delves into sporting practice with a philosophical image that will dissolve after existential epistemology yet meanwhile embodies such philosophical image. After each dissolve, the sportsman puts pieces together as a new philosophical image then enters another practice to fabricate more philosophical images of sportsman in the path of seeking truth.