在《悲劇的誕生》中，尼采以日神做為顯示個體化原則 的關鍵。而此由日神與酒神的關係所形構的個體化原則，似乎在尼 采寫完《查拉圖斯特拉如是說》之後有所改變；甚至尼采自己也在 寫完《查拉圖斯特拉如是說》之後，為《悲劇的誕生》再作一序。 究竟個體化原則在尼采晚期思想中的意義為何？本論文將循著皮 耶•克羅索夫斯基（Pierre Klossowski)的詮釋，對於權力意志與永 恆回歸的意涵加以說明。並嘗試藉由尼采在希爾斯-馬里亞 (Sils-Maria )所經歷的永恆回歸這一經驗，說明巔峰情緒（hohe Stimmung)如何影響他對於神人關係的詮釋？最後試圖從他晚期關 於上帝和神的詮釋，展示尼采晚期思想中神聖性與宗教的意涵。

In The Birth of Tragedy, Nietzsche saw the god Apollo as a fundamental manifestation of the principle of individualization. And this principle of individualization, which is formed by the relation between god Apollo and Dionysus, has seemed to alter after Thus Spoke Zarathustra; so much as Nietzsche himself rewrote a new preface after he finished Thus Spoke Zarathustra. Therefore, what does the principle of individualization signify in later thought of Nietzsche? This article attempts to illustrate the signification of “will to power” and “eternal return” adhering to the interpretation from Pierre Klossowski. And we also try to explain that, how does the “highest mood” (hohe Stimmung) affect his explanation of the relation between the god and the human, by means of his experience of “eternal return” in Sils-Maria. Finally, we attempt to demonstrate the connotation of sacredness and religion in later Nietzsche from his interpretation of god and divinity in his later period.