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目标片段这些理论和原理的前提是，他必须要预设人是一个有限的实体人，可以完全被理解、被把握。因此，在原则上，人可以被科学理论和科学原理给确定下来。科学必须要首先把人视为物质对象，才可以开始研究。人人必须被视为只是自然的产物、人的行为和思想，哪怕现在不行，最终也可以完全被理性把握，这是一种全新的看待人的方式。只有这种看待人的方式，才能够推动现代科学的发展。他首先需要把人视为自然的一部分才能够去物化人，把人当作研究对象。
来源片段And so this brings us back to some of the initial questions I raised. What is the point of science? What are we doing in pursuing scientific truth? And does science require a philosophy of science or a metaphysics and so on and so forth. Schopenhauer is the final ingredient in understanding the pre-plotonic specifically and science generally within Nietzsche's new framework. Nietzsche can come at this question of why a culture would produce something ostensibly useless, like the philosopher, but now with the understanding of the emergence of science and philosophy as driven by an underlying will.
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And his entry to the dialogue is in direct response to disputes within 19th century science, and about the philosophy of science. And so now you may think, what is the use in understanding 19th century science and earlier views of science? Like why familiarize ourselves with the ideas of Launga, or the theories of Spinoza, or the mathematics of Poskovich, right? These kinds of questions are why I think many of us avoid engaging with Nietzsche in this way, right?
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因为那个导读我已经写完交给编辑了。今天我们来看看文科生妥思腿夫斯基如何反思理科在19世纪的伟大作家中，最敏锐地把现代科学和数学的发展，当作一个严肃的社会问题、哲学问题，宗教问题的作家就是妥思腿夫斯基。如果我们想要全面理解妥思腿夫斯基的作品，他作为一个作家，一个思想家的关怀，那么我们就要理解他对于科学的态度，在开始前，我想说，我觉得在思想上这种把文科和理科当作两种敬畏分明的领域，好像从文科跨到理科，
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These kinds of questions are why I think many of us avoid engaging with Nietzsche in this way, right? On the basis of what he thought about science and his philosophy of science, because inevitably it seems outdated or irrelevant. If you want to understand physics, pick up a modern physics textbook, right? You don't go to Friedrich Nietzsche. But in my view, understanding these things is very relevant actually. Let's take a step back and consider what we'd like to get out of this. The questions we're entertaining now are not properly scientific, as we've said, but rather metascientific.
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文理分科这个思考路径在我的脑海中不存在。首先是在我的教育经历中，它从未存在过。我没有经历文科理科的智力，才能是要分开培养的经历。而且我学习的内容也没有在任何层面告诉我，像我确认它们是要分开的。因为我学习数学的时候，不仅要学习抽象化的现代数学，从牛顿和莱布尼茨以来的研究连续变化极限和无穷过程的微积分，对吧？这可能是中国人想象中的数学，我也要学习欧基里德伟代表的古典几何，还要学习推翻了欧基里德几何学的迪卡尔解析几何和代数方程。
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This dialectic is indeed one of natural science, but science has understood differently than by either Kant or Hegel. End quote. The reason why the Neocontians provided an ingredient that helped Nietzsche along, you know, in moving beyond what we might call the view of Kant himself, or like the Paleo-Contian view, it's found in the fact that Friedrich Uberweg and Friedrich Albert Lange, both Neocontians, they wrote books interpreting Greek philosophers as being materialists, and they were themselves materialists, right?
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自古以来都是所有在文学和哲学上有造诣的人必须要学的东西。美国总统林肯非常著名的林肯没有上过学，他是自学成才的一个人。林肯的自我教育只靠三本书，圣经莎士比亚和欧基里德的几何原理。在我的学术训练中，所有那些我最熟悉的思想家，也都是科学家。亚历士多德不是科学家吗？培根不是科学家吗？迪卡尔不是科学家吗？斯宾诺莎不是科学家吗？我在哲学课上阅读那些二十世纪科学家的作品，在我看来，本质上都是思想作品。培因斯坦在反思时间、空间和认识论。海森堡在讨论不确定性和认识的界限。
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Nietzsche says something in these lectures then that shows a prefiguration of his will to power idea and the idea that the pursuit of truth or the pursuit of scientific knowledge is a rarefied form of a more fundamental drive or of a more fundamental will. The intellect must not only desire surreptitious delights, it must become completely free and celebrate Saturnalia. The liberated spirit surveys things and now for the first time mundane existence appears to him worthy of contemplation as a problem.
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地下人走到的结论是，当世界被彻底理性化之后，人反而失去了作为人的一切可能性。他的过渡意识本质上是一种绝望挣扎。他拼命想要在一个由数学和科学的逻辑规律构成的世界中重新感受到羞辱、痛苦、怨恨这些非理性的情感。因为现在只剩下这些情感，才能够证明他还活着。所以地下室手记提出的真正问题是，如果科学可以解释一切，那人还剩下什么？
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By definition, it has no definite qualities. It's a fundamental form of reality that we can acknowledge but not describe, because anything describable becomes split off from the indefinite. It's an important point in the history of philosophy also because Anaximander brings a moral dimension into this. His world picture, his attempt to bound the boundless within a single law or the smallest set of principles, has moral implications.
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正因如此，科学可以以一种单向的方式去研究物、数学和自然科学指向的，恰恰是对于无声物体的掌控，这些对象不会在语言中显现，也不会对自身做出评价。但是个性恰恰相反，个性无法被穷尽。个性无法被穷尽。因此它无法被把握。巴赫金认为，人之为人在于它的意义就是无法被穷尽的，它的意义是无限的。人的创造性核心是永生的，这意味着一个人永远不会和一个定义重合，你无法用一个定义一个公式，一个结论来彻底的穷尽一个人的意义。
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We can break down the pixel into infinitely smaller pixels, but it's still just all pixels. It's a symbolical representation for something with which we have no direct experience. And so that's Nietzsche's mindset epistemologically. And it's interesting how his thought did develop on this as he went on. At the time of these lectures, I think this is the world Nietzsche is living in. And I think in that mindset, we can see the sense in what he's saying that mathematical atomism is the most refined form of materialism. And that's true for both the Greeks and for those in Nietzsche's time.
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你可以听完所有的读完所有这些小说，然后喋喋不休的拼命像念经一样，继续念着同一段话，没有什么可以动摇这个被他应用到人性上的数学真理，这就是我们现代社会在面临的事实。因此，地下人不仅仅是一个讽刺人物，他更像是一种警示，他以一种高度自觉的方式意识到科学如何渗透进他的思想和情感，把自己变成一个被物化的存在。他抗议的正是一个有情感、有尊严的人，被当作一个可以计算和解释的对象。也正是因此，我相信所有今天这本小说的读者都会同意他在今天的我们看来仍然极为现代这种思考。在此后，陀斯托耶夫斯基的所有作品中都反复出现。