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Chung Yi Cheung. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2002. / Includes bibliographical references (leaves 114-121). / Abstracts in English and Chinese. / Chapter Chapter 1 --- Introduction --- p.1 / Chapter 1.1 --- Why This Topic? --- p.1 / Chapter 1.2 --- The Scope of This Thesis --- p.3 / Chapter 1.3 --- The Structure of this Thesis --- p.7 / Chapter Chapter 2 --- Christianity and Nihilism --- p.9 / Chapter 2.1 --- The Death of God and Nihilism --- p.10 / Chapter 2.2 --- Nihilism and the Project of Revaluation --- p.21 / Chapter Chapter 3 --- The Project of Revaluation and the Method of Genealogy --- p.26 / Chapter 3.1 --- The Fulfillment of Revaluation --- p.27 / Chapter 3.2 --- The Method of Revaluation --- p.3 3 / Chapter Chapter 4 --- Genealogy of Christianity --- p.44 / Chapter 4.1 --- The Morality of Good and Evil --- p.46 / Chapter 4.2 --- The Interpretation of Human Nature --- p.53 / Chapter 4.3 --- The Ascetic Ideal --- p.58 / Chapter Chapter 5 --- Nietzsche's Criticism of Christianity --- p.65 / Chapter 5.1 --- The Slave and the Overman --- p.65 / Chapter 5.2 --- The Nihilistic Effects of Christianity --- p.68 / Chapter Chapter 6 --- Evaluation of Nietzsche's Understanding and Criticism of Christianity --- p.85 / Chapter 6.1 --- Nietzsche's Understanding of Christianity --- p.85 / Chapter 6.2 --- Nietzsche's Criticism of Christianity --- p.98 / Chapter Chapter 7 --- Conclusion --- p.105 / Chapter 7.1 --- Dionysus versus the Crucified --- p.105 / Chapter 7.2 --- What Christian and Non-Christian Can Learn from Nietzsche --- p.109 / Chapter 7.3 --- Limitations of this Thesis --- p.112 / Bibliography --- p.114

Contemporary philosophers, wary of the vaulted metaphysical systems proposed by Enlightenment thinkers, have explored alternative avenues of doing philosophy. Unfortunately, these "new" philosophical systems often neglect their roots in ancient philosophical practice. The purpose of this thesis is to textually ascertain the ancient concept of philosophy as a way of life in the contemporary philosophical work of Simone Weil. This connection is demonstrated in two distinct yet related ways. The practical pedagogy demonstrated through biographical work and student lecture notes provide a distinct vision of her life's bent toward practical philosophy. In addition, her Notebooks, read in light of Pierre Hadot's interpretation of Marcus Aurelius' Meditations, demonstrate the pervasiveness of this way of life in her personal textual engagement. In Weil, therefore, we find an important contemporary instance of continuing and reinterpreting the ancient philosophical practice where she finds her philosophical origin.

M.A.