打破新柏拉图主义（三） (6-3)

1. Most likely the phrase – der mystische Nominalismus – emerges in Scholem’s Zehn Sätze, published in 1958, as the borrowing from Ernst Bloch whose Geist der Utopie appeared for the first time in 1918. There we read: “… modernity’s paths, the irreversible eruption of its mystical nominalism, have to be followed through to the end, or Egypt […] will again be enthroned”: Ernst Bloch, The Spirit of Utopia, trans. Anthony Nassar (Stanford, CA: Stanford University Press, 2000), 27. However, neither Bloch nor Scholem explain exactly what they mean by ‘mystical nominalism’; we may only guess that they allude to the work of Gustav Landauer, who in Skepsis und Mystik. Versuche im Anschluß an Mauthners Sprachkritik (Berlin: Verlag von Egon Fleischer, 1903) presents a mystical version of the nominalist theology of Duns Scotus, which enthusiastically embraced the idea of heacceitas: the singular essences of concrete material things. Both Bloch and Scholem sense that this most innovative modern form of simultaneous materialism and mysticism has to be ‘thought to the end,’ but this tendency is resisted by the ‘Egypt’ of old metaphysical theories, most of all the hegemonic heritage of Neoplatonism with its negative view of the material individuation of beings. The only other occurrence of this phrase can be found in Leo Strauss’ letter to Scholem, dated 23rd March 1959, where, in reference to Zehn Sätze, he asks in the last sentence: “A matter of mere information – what is ‘mystical nominalism’?”:

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