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Published: 10 December 2022

Last updated: 29 January 2023

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1

del Caro, Adrian, Richard Schacht, and Nietzsche. "Nietzsche, Genealogy, Morality: Essays on Nietzsche's on the Genealogy of Morals." German Quarterly 68, no. 4 (1995): 445. http://dx.doi.org/10.2307/407805.

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2

Reginster, Bernard. "Nietzsche, Genealogy, Morality: Essays on Nietzsche's "Genealogy of Morals.". Richard Schacht." Ethics 106, no. 2 (January 1996): 457–59. http://dx.doi.org/10.1086/233629.

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3

Kain, Philip J. "Nietzschean Genealogy and Hegelian History in The Genealogy of Morals." Canadian Journal of Philosophy 26, no. 1 (March 1996): 123–47. http://dx.doi.org/10.1080/00455091.1996.10717447.

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I would like to offer an interpretation of the Genealogy of Morals, of the relationship of master morality to slave morality, and of Nietzsche's philosophy of history that is different from the interpretation that is normally offered by Nietzsche scholars. Contrary to Nehamas, Deleuze, Danto, and many others, I wish to argue that Nietzsche does not simply embrace master morality and spurn slave morality. I also wish to reject the view, considered simply obvious by most scholars, that the Übermensch develops out of, or on the model of, the master, not the slave. And to make the case for all of this, I want to explore the relationship between Hegel's master-slave dialectic and the conflict Nietzsche sees between master morality and slave morality. That Nietzsche does not intend us to recall the famous master-slave dialectic of Hegel's Phenomenology as we read the Genealogy of Morals, I find difficult to believe. Yet very few commentators ever notice, let alone explore, this connection.

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4

Saar, Martin. "Understanding Genealogy: History, Power, and the Self." Journal of the Philosophy of History 2, no. 3 (2008): 295–314. http://dx.doi.org/10.1163/187226308x335976.

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AbstractThe aim of this article is to clarify the relation between genealogy and history and to suggest a methodological reading of Nietzsche's Genealogy of Morals. I try to determine genealogy's specific range of objects, specific mode of explication, and specific textual form. Genealogies in general can be thought of as drastic narratives of the emergence and transformations of forms of subjectivity related to power, told with the intention to induce doubt and self-reflection in exactly those readers whose (collective) history is narrated. The main interest in understanding the concept of genealogy and revisiting Nietzsche's introduction of it into philosophy lies in understanding how a certain way of writing and a certain textual practice function that successfully call into question current judgments, institutions and practices. Nietzsche's example, I argue, can provide a paradigm for a critical practice that accounts for historical processes of subject formation in terms of power and turns them against given forms of subjectivity.

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Holvey, Benjamin. "The Skeptic's Guide to the Genealogy." Stance: an international undergraduate philosophy journal 2, no. 1 (September 9, 2019): 1–8. http://dx.doi.org/10.33043/s.2.1.1-8.

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This paper seeks to evaluate Nietzsche’s positive ethical vision through a focus on the plausibility of his moral-historical account as it appears in On the Genealogy of Morals. It is then argued that Nietzsche’s account of the “slave revolt in morality” contains shortcomings that necessitate further inquiry into Nietzsche’s consequent ethical vision. Furthermore, the paper goes on to demonstrate that if a proper historical context for the “slave revolt in morality” cannot be identified, or if it cannot be shown that Nietzsche’s ethical vision can stand without such a context, then a neo-Nietzschean ethic must be set aside.

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6

Hufendiek, Rebekka. "Das Hypothesenwesen." Deutsche Zeitschrift für Philosophie 67, no. 3 (September 10, 2019): 440–50. http://dx.doi.org/10.1515/dzph-2019-0035.

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Abstract There is an eye-catching similarity in structure between Paul Rée’s Origin of Moral Sensations and Nietzsche’s Genealogy of Morals. Accordingly, the Genealogy has been understood as a riposte to Rée. I will argue in this paper that Nietzsche distances himself from Rée not only by developing alternative genealogies for moral concepts and institutions. Nietzsche’s main aim in criticizing Rée is to develop his own genealogical method that aims for historical adequacy, psychological adequacy, distinction of cause and function, acceptance of partial historical opacity and perspectivism.

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7

Ward, Joseph. "Nietzsche’s Genealogy of Morals." International Journal of Philosophical Studies 20, no. 4 (October 2012): 597–601. http://dx.doi.org/10.1080/09672559.2012.714264.

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Migotti. "History, Genealogy, Nietzsche: Comments on Jesse Prinz, “Genealogies of Morals: Nietzsche's Method Compared”." Journal of Nietzsche Studies 47, no. 2 (2016): 212. http://dx.doi.org/10.5325/jnietstud.47.2.0212.

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Inkpin, Andrew. "Nietzsche’s Genealogy: A Textbook Parody." Nietzsche-Studien 47, no. 1 (November 1, 2018): 140–66. http://dx.doi.org/10.1515/nietzstu-2018-0006.

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Abstract Given its apparently scholarly form, the Genealogy of Morals is often read as a succinct, relatively systematic, and canonical exposition of Nietzsche’s mature views on morality. This article argues, however, that the work was intended as a parody of a scholarly treatise and examines how this parody is best understood. It begins by surveying some evidence that supports reading the Genealogy as a ‘textbook’ presentation of Nietzsche’s views. It then develops an exegetic case for reading it as a work of parody, based on the third essay’s claims about the ‘self-cancellation’ of truth-directed discourse and how to oppose the ascetic ideal, along with the Genealogy’s internal organization and its place in Nietzsche’s oeuvre. Finally, it examines whether this parody is best interpreted philosophically as having the force of a strong parody that denies the possibility of truth-directed enquiry or that of a weak parody denying the intrinsic value of such enquiry. Although reading it as a strong parody perhaps makes it more radical and potentially appealing, I argue that the Genealogy is best read as a weak parody, because this is both more tenable and suffices for the claims Nietzsche himself makes about the work’s aims and character.

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10

White, Richard. "The Return of the Master: An Interpretation of Nietzsche's "Genealogy of Morals"." Philosophy and Phenomenological Research 48, no. 4 (June 1988): 683. http://dx.doi.org/10.2307/2108015.

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11

Parkhurst, William A. B. "A Genetic Interpretation of the Preface of The Genealogy of Morals." Genealogy 6, no. 4 (September 29, 2022): 81. http://dx.doi.org/10.3390/genealogy6040081.

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Traditional interpretations of Nietzsche’s The Genealogy of Morals (GM) argue that the work is a treatise on, or a straightforward account of, Nietzsche’s moral thinking. This is typically contrasted with what has become known as the postmodern reading, which holds that the core of GM is an attack on the very notion of the truth itself. These two interpretations are often taken to be non-coextensive and mutually exclusive. However, I argue, using a genetic form of argumentation that tracks the development of the text through archival evidence, that both are partially correct, since Nietzsche sees all fundamental problems hitherto as moral questions in service of the ascetic ideal and the will to truth. According to Nietzsche, all the hitherto fundamental questions of philosophy are not value-free but are deeply value-laden. To put this more precisely, Nietzsche rejects the fact-value distinction itself. Questions of morality are not separable from epistemology, questions of epistemology are not separable from morality, and both subjects have worked in service of the ascetic ideal. Further, I provide new evidence on the debate about the counter-ideal to the ascetic ideal. I claim that Amor Fati embodies that ideal. I argue for this using a section from the preface that was added but then removed. This section was removed because it gave away the conclusion of the work, that all fundamental problems, including questions of truth, are based on moral prejudices.

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12

Franco, Paul. "Nooks and Hunched Backs: A Reply to Ruth Abbey." Review of Politics 70, no. 2 (2008): 278–83. http://dx.doi.org/10.1017/s003467050800034x.

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Let me begin by addressing what seems to be the central issue that Abbey raises about my article: What does looking at Human, All too Human (henceforth, HH) in the context of the problem of culture add to our understanding of that text? She acknowledges my point that most commentators on HH have focused their attention on Nietzsche's investigation of the “history of the moral sensations” and its connection to his later “genealogy of morals.” She even seems to concede that my attempt to understand HH in terms of Nietzsche's long-standing concern with culture is distinctive. Her problem with my analysis is that it “fails to demonstrate clearly the heuristic value of [its] focus on culture” and it does not sufficiently explain “how reframing the problems of morality as a concern about culture really does illuminate Nietzsche's purposes and achievements in this work.” She attributes this failure to my focusing primarily on the text of HH instead of—to repeat the refrain of her reply—engaging with the relevant secondary literature.

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13

Wininger, Kathleen J. "On Nietzsche, The Genealogy of Morals." Journal of Value Inquiry 30, no. 3 (September 1996): 453–70. http://dx.doi.org/10.1007/bf00164554.

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14

Brusotti, Marco. "Die Autonomie des ,souveränen Individuums‘ in Nietzsches Genealogie der Moral." Nietzsche-Studien 48, no. 1 (November 1, 2019): 26–48. http://dx.doi.org/10.1515/nietzstu-2019-0003.

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Abstract The second essay of Nietzsche’s Genealogy of Morals introduces the ‘sovereign individual’ as ‘responsible’, ‘autonomous’ and ‘free’. Does this affirmative use of moral terminology reveal an unexpected affinity between Nietzsche’s thought and philosophical modernity? In the last decades, this issue has been at the heart of a vast and controversial debate. My analysis shows that, rather than throwing light on Nietzsche’s general position, the specific use of Kantian terms in this passage of GM is due to a polemical intention. Implicitly, Nietzsche rejects Eduard von Hartmann’s criticism of the ‘absolute sovereignty of the individual’. The author of the Phänomenologie des sittlichen Bewusstseins (1879) sees the most radical herald of this ‘sovereignty’ in Max Stirner. From Nietzsche’s point of view, Hartmann’s rejection and Stirner’s affirmation share a reductive conception of ‘sovereignty’. Reinterpreting and ‘revaluing’ Kant’s moral terminology, Nietzsche aims to give an interpretation of individual sovereignty that is at the same time antithetical to Stirner’s and wholly at odds with Hartmann’s ethical views. In showing this, the paper gives a new answer to an old question; for already in the 1890s, Hartmann himself, accusing Nietzsche of plagiarizing Stirner, raised the issue of the historical relationship between the two philosophers. More generally, the paper shows that Nietzsche employs a specific textual strategy, which consists in taking Kantian terms in an ‘anti-Kantian’ sense and systematically cultivating the art of using ‘a moral formula in a supramoral sense’.

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15

Snelson, Avery. "Nietzsche's Strawsonian Reversal." Journal of Nietzsche Studies 52, no. 2 (November 1, 2021): 234–59. http://dx.doi.org/10.5325/jnietstud.52.2.0234.

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Abstract Nietzsche proclaims the second essay of the Genealogy of Morality (GM II) to be the “long history of the origins of responsibility,” but the immediate context in which this claim is made, coupled with GM II's broader aims and themes, makes interpreting this claim immensely difficult. Not only does Nietzsche endorse an ideal of responsibility in relation to the sovereign individual, while the rest of the essay is concerned with other topics, but also, and more problematically, this ideal appears to be inconsistent with his denial of free will and moral responsibility in other works. Here, I propose a Strawsonian reading of GM II, contending that GM II analyzes the idea of “responsibility” naturalistically in terms of the practice of holding oneself and others responsible, as constituted by what Nietzsche calls the “reactive affects,” namely guilt. A consequence of this interpretation is that libertarian free will is not a condition of responsible agency.

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16

Loeb, Paul S. "Is There a Genetic Fallacy in Nietzsche’s Genealogy of Morals?" International Studies in Philosophy 27, no. 3 (1995): 125–41. http://dx.doi.org/10.5840/intstudphil199527389.

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17

Lightbody, Brian. "Artificial and Unconscious Selection in Nietzsche’s Genealogy: Expectorating the Poisoned Pill of the Lamarckian Reading." Genealogy 3, no. 2 (June 13, 2019): 31. http://dx.doi.org/10.3390/genealogy3020031.

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I examine three kinds of criticism directed at philosophical genealogy. I call these substantive, performative, and semantic. I turn my attention to a particular substantive criticism that one may launch against essay two of On the Genealogy of Morals that turns on how Nietzsche answers “the time-crunch problem”. On the surface, there is evidence to suggest that Nietzsche accepts a false scientific theory, namely, Lamarck’s Inheritability Thesis, in order to account for the growth of a new human “organ”—morality. I demonstrate that the passages interpreted by some scholars to prove that Nietzsche is a Lamarckian can be reinterpreted along Darwinian lines. I demonstrate that Nietzsche hits upon the right drivers of phenotypical change in humans, namely, torture and enclosures (e.g., walls of early states), but misinterprets their true impact. Nietzsche believes that these technologies are responsible for producing what I call “culture-serving memory” and the bad conscience by causing emotions that once were expressed outwardly to turn inward causing the “psychological digestion” of the human animal. In reality, however, these mechanisms are conducive to breeding a particular type of individual, namely, one who is docile, by introducing artificial and unconscious selective pressures into the environment of early humans. In showing that Nietzsche’s genealogical account of memory and bad conscience is not underpinned on a false scientific theory and is consistent with Neo-Darwinism, I deflect a potentially fatal blow regarding the veracity of Nietzsche’s genealogies.

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18

Wilcox, John T. "What Aphorism Does Nietzsche Explicate in Genealogy of Morals, Essay III?" Journal of the History of Philosophy 35, no. 4 (1997): 593–610. http://dx.doi.org/10.1353/hph.1997.0065.

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19

Weintraub, Alex. "Stendhal’s Definition of Beauty, in and as Philosophy." Romanic Review 113, no. 2 (September 1, 2022): 222–40. http://dx.doi.org/10.1215/00358118-9812494.

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Abstract In On the Genealogy of Morals (1887), Friedrich Nietzsche misquotes Stendhal’s definition of beauty. Beauty is not, as the German philosopher claims, “a promise of happiness” (72). Rather, Stendhal proposes in a footnote to his book De l’amour (1822)—in a chapter entitled “La Beauté détrônée par l’amour”—that “la beauté n’est que la promesse du bonheur” (40). Nevertheless, Nietzsche’s misquotation of Stendhal and his subsequent interpretation of the French author’s aesthetics have held sway in later philosophy, such that Stendhal is regularly recruited to endorse views about beauty quite dissimilar from his own. This article approaches Stendhal as a philosopher in order to develop a clearer sense of what the author really meant by characterizing beauty as “only a promise of happiness.” Through close readings of De l’amour and Rome, Naples, et Florence, it is proposed that Stendhal’s restrictive only allows for and even recommends so-called mere judgments of beauty, or the experience of beauty as a completed pleasure in reflective contemplation, as opposed to the Nietzschean reading of Stendhal, which would define judgments of beauty as forepleasures to future satisfactions. More importantly, this article aims to recover what Stendhal still has to teach present-day philosophers and critics about judgments of taste.

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Hillar, Marian. "FRIEDRICH NIETZSCHE: SOCIAL ORIGIN OF MORALS, CHRISTIAN ETHICS, AND IMPLICATIONS FOR ATHEISM IN HIS THE GENEALOGY OF MORALS." Essays in the Philosophy of Humanism 16, no. 1 (June 12, 2013): 71–96. http://dx.doi.org/10.1558/eph.v16i1.71.

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21

Feder, Ellen K. "Tilting the Ethical Lens: Shame, Disgust, and the Body in Question." Hypatia 26, no. 3 (2011): 632–50. http://dx.doi.org/10.1111/j.1527-2001.2011.01193.x.

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Cheryl Chase has argued that “the problem” of intersex is one of “stigma and trauma, not gender,” as those focused on medical management would have it. Despite frequent references to shame in the critical literature, there has been surprisingly little analysis of shame, or of the disgust that provokes it. This paper investigates the function of disgust in the medical management of intersex and seeks to understand the consequences—material and moral—with respect to the shame it provokes.Conventional ethical approaches may not provide quite the right tools to consider this affective dimension of the medical management of intersex, but we find in Nietzsche's Genealogy of Morality a framework that allows us a profound appreciation of its moral significance (Nietzsche 1887/1998). Understanding doctors' disgust—and the disgust that they promote in parents of those born with atypical anatomies—as a contemporary expression of ressentiment directs us to not focus on the bodies of those born with intersex conditions, which have been the privileged objects of attention both in medical practice and in criticisms of it, but moves us to consider instead the bodies of those whose responses constitute the motivating force for normalizing practices in the first place.

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22

Lindstrom, Eric. "Perlocution and the Rights of Desire." Conversations: The Journal of Cavellian Studies, no. 4 (May 23, 2016): 26–40. http://dx.doi.org/10.18192/cjcs.v0i4.1730.

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Friedrich Nietzsche famously and mischievously begins the notorious Second Essay in On The Genealogy of Morals (1887) with an assertion that ties the proper breeding of mankind to the right to make promises. Nietzsche maintains: “[t]o breed an animal with the right to make promises—is this not the paradoxical task that nature has set itself in the case of man? Is this not the real problem which man not only poses but also faces?” Nietzsche’s language challenges its reader from the start to comprehend its various possibilities of mood and mode, rhetoric and grammar: is it a bold statement of authorial values or an ironic insinuation meant to trap the bad conscience of civilized man? More simply, is it a “real” question or a rhetorical statement? The passage loses no time in deploying some of the soldiers in the army of poetical tropes that Nietzsche unmasks as the producers of truth in his equally well-known short piece, “On Truth and Lie in an Extra-Moral Sense” (here prosopopoeia: speaking for nature).Based on this small sampling, already we can sense fully how the “literary” intensity and instability of Nietzsche’s style are embedded in his very conduct of philosophy. The question marks on which the two sentences of this opening salvo end (or sort of end, as there are original ellipses “…”) may not indicate a question has been posed at all for the reader directly to answer. No question, at least, has been posed from the quasi-naïve and open premise that we tend to call a question on equal (epistemological) footing or in (sociable) “good” faith. Not a “real” question from Nietzsche, then; but all the more a real problem. A driving interrogation in fact: in light of what the next sentence calls the “countervailing” and saving “force of forgetfulness,” the conduct of the human will in verbal action becomes “the real problem” we both pose and face as linguistic beings engaged by what Stanley Cavell understands in the term moral perfectionism.

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23

Niemeyer, Christian. "Auf die Schiffe, ihr Pädagogen! Ein einführender Textkommentar zu Nietzsches Aphorismensammlung Die fröhliche Wissenschaft." Zeitschrift für Religions- und Geistesgeschichte 57, no. 2 (2005): 97–122. http://dx.doi.org/10.1163/1570073053978979.

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AbstractNot only does Nietzsche anticipate the doctrine of the Eternal Recurrence and the diagnosis of God's death in his collection of aphorisms "The Gay Science" (1882), but he also suggests what is later exposed more explicitly in Beyond Good and Evil (1886) and in "On the Genealogy of Morals" (1887): the project of an anti-metaphysical human science with a strong psychological focus and the task for 'new philosophers' to discover and reclaim 'another world' of knowledge and life. In this respect, "The Gay Science" has not been paid adequate attention and has been underestimated so far, in particular by German-speaking educationalists.

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SEO, Kwang-Yul. "Moral Emotion in Nietzsche's On the Genealogy of Morality - in the Case of 'Ressentiment' and 'Cheerfulness’." Journal of the Daedong Philosophical Association 85 (December 31, 2018): 97–125. http://dx.doi.org/10.20539/deadong.2018.85.05.

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25

Bartoli, Clelia. "Libertŕ e diritti tra India ed Europa. Un approccio genealogico ai valori culturali." DIRITTI UMANI E DIRITTO INTERNAZIONALE, no. 3 (December 2009): 541–63. http://dx.doi.org/10.3280/dudi2009-003006.

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- This paper will deal with the issue of human rights and multiculturalism away from cultural relativism and universalism while taking inspiration from Nietzsche's Moral Genealogy. In particular, the concepts of karma, dharma and trivarga (an indian traditional form of particularism in the law) will be explained as they are expressed in the Bhagavad Gita, one of the most important texts of Indian philosophical literature. From this analysis it will emerge the impossibility of deducing the idea of human rights from the Sanskrit text. Not because the Bhagavad Gita adopts a communitarian conception of the self but because it entails a very complex and interesting idea of freedom which is little compatible with contemporary human rights discourse. Then, it will be quoted a criticism against the Bhagavad Gita based on the historical genealogy of cultural values, as it was formulated by B.R. Ambedkar - Chairman of the Drafting Committee of Indian Constitution. Finally, this writing will highlight some of the misunderstandings revolving around human rights and multiculturalism. This will be done while suggesting a genealogical approach where different intellectual and law traditions challenge and implement each other, rather than being locked in a sterile mutual respect.

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Kiesel, Dagmar. "Die Vertiefung der Seele. Überlegungen zu einer These in Nietzsches Zur Genealogie der Moral." Philosophisches Jahrbuch 122, no. 1 (2015): 45–75. http://dx.doi.org/10.5771/0031-8183-2015-1-45.

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Abstract. In On the Genealogy of Morals, Nietzsche asserts, first, that the transvaluation of values of an original master morality by the slave morality is accompanied by an increasing deepening and differentiation of the human soul and, secondly, that this has led to mental instability and poor self-esteem by maximizing the sense of guilt and bad conscience. This paper argues on the basis of an analysis of the Homeric epics as a paradigm of a master morality, the teaching of church father Augustine of Hippo, and the Platonic psychology and ethics as an intermediate position for the accuracy of the first thesis and critically reflects the pros and cons of the second thesis.

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Brockmeier, Jens. "Language, Thought and Writing: Hegel after Deconstruction and the Linguistic Turn." Hegel Bulletin 11, no. 1-2 (1990): 30–54. http://dx.doi.org/10.1017/s0263523200004705.

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“One of the most dangerous of ideas for a philosopher is, oddly enough, that we think with our heads, or in our heads.” Wittgenstein… aber wir sprechen das Allgemeine aus;” Hegel“Hegel is the last philosopher of the book and the first thinker of writing.” Derrida“Linguistic turn”, “pragmatic paradigm”, “Destruktion”, “deconstruction”, “condition postmoderne”, “pensiero debole” are not only philosophical labels. They are not only indices of intellectual positions which have inscribed themselves, as consequences as well as preconditions, in the end of traditional metaphysics. “Nothing is true, everything is permitted”, Nietzsche's Genealogy of Morals announces, describing the empty space which the metaphysical concepts have left; and in doing so opening up a seemingly boundless dimension for new developments of thoughts. The dilemma of these developments of modernity is that the vacuum they left, caused by their ruthless critique, cannot be refilled. So the outlook of modernity remains necessarily heterogeneous and unstable, meandering towards the colourful and fashionable-macabre extremes of postmodemity which gain from the tragic certainty of rien ne va plus the happy imperative of anything goes. But these are also ciphers of a particular philosophical-historical constellation, a work situation, in which the potencies of reason, being verhimmelt for a long time, now are going to be situated into their real contexts. Only, as Habermas puts it, “under the premises of an unexcited postmetaphysical thinking”, the once heroic concept of theory, which was meant to explain the world of human beings and their history as well as Nature out of onto-theleological principles of rationality, falls to pieces.

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28

Tanner, Michael. "Friedrich Nietzsche." Royal Institute of Philosophy Lecture Series 20 (March 1986): 195. http://dx.doi.org/10.1017/s0957042x00004120.

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Friedrich Nietzsche (1844–1900) was born in the village of Röcken, in Prussian Saxony, the son and grandson of Lutheran ministers. He studied theology and classical philosophy at the University of Bonn, but in 1865 he gave up theology and went to Leipzig. Then he discovered the composer Richard Wagner and the philosophers Schopenhauer and F. A. Lange (author of History of Materialism and Critique of its Present Significance, 1866). He won a prize for an essay on Diogenes Laertius, the biographer of ancient Greek philosophers, and was appointed associate professor of classical philology at Basel, when he was only twenty-four. He became a full professor the following year. His principle writings between then and 1879, when illness made him resign from the university, were The Birth of Tragedy (1872) and Human, All Too Human (1878). After his resignation his principal writings were Daybreak (1881), The Gay Science (1882), Thus Spoke Zarathustra (Parts 1 and 2 published 1883, Part 3 published 1884, Part 4 issued privately 1885, published 1892), Beyond Good and Evil (1886), On the Genealogy of Morals (1887), The Wagner Case (1888) and Twilight of the Idols (1888). Nietzsche became insane in January 1889, and vegetated until his death in 1900. His madness was probably tertiary syphilis, which he may have contracted while ministering to sick soldiers in 1870 as a medical orderly in the Franco-Prussian war.

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Bielskis, Andrius. "NAUJOS HERMENEUTIKOS SAMPRATOS LINK: GENEALOGIJA VERSUS HERMENEUTIKA." Problemos 73 (January 1, 2008): 48–59. http://dx.doi.org/10.15388/problemos.2008.0.2019.

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Straipsnyje analizuojami Hanso Georgo Gadamerio ir Alasdairo MacIntyre’o hermeneutinės filosofijos koncepcijos bei Nietzsche’s genealogijos skirtumai. Teigiama, kad Ricoeuro pagarsėjusi skirtis tarp tikėjimo ir įtarumo hermeneutikų klaidina, jei Nietzsche’s genealogija suprantama ir interpretuojama ontologiškai. Užuot Nietzsche’s filosofiją supratus kaip įtarumo hermeneutiką, kur kas tikslingiau Nietzsche’s ir Foucault interpretacinę filosofiją suprasti taip, kaip ją supranta patys autoriai, t. y. kaip genealogiją. Atskiriant gadamerišką hermeneutiką ir nyčišką genealogiją ir perinterpretuojant Gadamerio hermeneutiką MacIntyre’o tradicijos-nulemtos ir tradiciją-formuojančios filosofijos koncepcijos plotmėje, galima suformuluoti alternatyvią hermeneutikos sampratą. Straipsnyje teigiama, kad hermeneutika turi būti suprantama kaip tiesiogiai susijusi su tradicija, t. y. hermeneutika ne tik moraline ir intelektualine prasme priklauso nuo tradicijos, bet ir leidžia ją tęsti. Pagrindiniai žodžiai: hermeneutika, genealogija, tradicija, ontologija, valia galiai.Towards a New Account of Hermeneutics: Genealogy versus Hermeneutics Andrius Bielskis SummaryThe essay analyses the difference between Hans-Georg Gadamer’s and Alasdair MacIntyre’s conceptions of hermeneutic philosophy, on the one hand, and Nietzschean genealogy, on the other. It argues that Ricoeur’s famous distinction between ‘hermeneutics of faith’ and ‘hermeneutics of suspicion’ in the light of the ontological reading of Nietzsche’s genealogy is misleading. Rather than trying to understand Nietzsche’s philosophy as the hermeneutics of suspicion, it is more accurate to see Nietzsche’s and Foucault’s interpretive philosophy in terms of genealogy. The contrast between Gadamerian hermeneutics and Nietzschean genealogy, the one hand, as well as reading Gadamer hermeneutics in the light of MacIntyre’s conception of tradition-constituted and tradition-constitutive philosophical inquiry, on the other, allow us to formulate an alternative conception of hermeneutics. The essay argues that hermeneutics is inevitably linked to tradition: hermeneutics depend on and draws its moral and intellectual resources from tradition as well as determines and continues tradition further.Keywords: Hermeneutics, genealogy, tradition, ontology, will to power.: Calibri, sans-serif;">

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Morrisson, Iain. "Nietzsche, the Anthropologists, and the Genealogy of Trauma." Genealogy 5, no. 1 (March 17, 2021): 23. http://dx.doi.org/10.3390/genealogy5010023.

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In this paper, I bring the Second and Third Essays of On the Genealogy of Morality into conversation with the anthropological work that Nietzsche uses to inform his understanding of human prehistory. More specifically, I show the ways in which Nietzsche’s genealogical use of prehistory both calls upon and departs from the work of figures like Edward Tylor, John Lubbock, and Albert Hermann Post. This departure is most significant in Nietzsche’s rejection of the progressive or developmental account of social and moral history for an account that emphasizes the way in which morality develops out of the psychological effects of recurring human traumas.

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Lehrberger, James. "Artistry and Genealogy: The Literary Structure of On the Genealogy of Morality’s First Treatise." Journal of Nietzsche Studies 53, no. 2 (2022): 111–36. http://dx.doi.org/10.5325/jnietstud.53.2.0111.

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Abstract Despite the attention paid to the artistic and literary dimensions of Nietzsche’s writings, the literary structure of On the Genealogy of Morality (GM) has received little attention. In this article I examine the literary structure of GM’s first treatise. This study shows that Nietzsche structured the treatise simultaneously as a descent to the depths of ressentiment-fueled hatred, and as an ascent bringing its readers from self-ignorance to the beginnings of self-knowledge. The treatise’s structure responds to the preface’s twofold genealogical question on the historical origins of modern moral values, and on their real worth. In GM I:1–8 Nietzsche addresses the first part of the question, while in GM I:10–17 he addresses its second part. The free spirit’s objection in GM I:9, I argue, is the hinge upon which GM I turns, and which brings the treatise to the question of the real worth of moral values.

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Merrick, Allison. "Knowing Ourselves: Nietzsche, the Practice of Genealogy, and the Overcoming of Self-Estrangement." Genealogy 5, no. 2 (April 16, 2021): 41. http://dx.doi.org/10.3390/genealogy5020041.

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By centering Nietzsche’s philosophical methods, notably the practice of genealogy, this article addresses how our moral values developed, and how, while they once worked to address certain needs, these values now may perpetuate our self-misunderstandings. In conversation first with Nehamas and Geuss, and then with Reginster, I reconstruct the two dominant conceptions of the practice of genealogy in Nietzsche Studies. I argue that when history is plainly in view, authors have a tendency to remove necessity and psychology from the picture; when necessity and psychology are sharply in focus, commentators are likely to lose sight of history. In keeping all dimensions in the picture, I argue that we obtain a richer and more textured account of the genealogical mode of inquiry. Moreover, I demonstrate that as a psycho-historical mode of inquiry, the normative force of genealogy is immanent to the system of evaluation that is under consideration, which gives Nietzsche’s version of the philosophical practice of genealogy an advantage over more contemporary accounts.

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Groves, Christopher. "Nietzsche's Genealogy." New Nietzsche Studies 7, no. 3 (2007): 91–105. http://dx.doi.org/10.5840/newnietzsche2007/200873/48.

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Smith, Shawn J. "Nietzsche's Genealogy." Philosophy Today 40, no. 4 (1996): 486–95. http://dx.doi.org/10.5840/philtoday19964044.

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Viesenteiner, Jorge Luiz. "Sobre o Significado de uma Genealogia de si no Livro Aurora de Nietzsche (‘Si’ como o próprio Nietzsche e como Filósofo)." Philosophica: International Journal for the History of Philosophy 23, no. 45 (2015): 39–55. http://dx.doi.org/10.5840/philosophica201523454.

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This paper aims to analyze one of Nietzsche’s first successful attempts to genealogically understand himself and himself as a philosopher, in the book Morgenröthe published in 1881, based on the notions of distancing and questioning. The strategy of distancing, understood as differentiation of differentiation, consists of placing the ‘question of why?, what for?’, directed to the ‘confidence in the moral’, to the readers as well as, indirectly, to the whole of Nietzsche’s own questioning. Thus, the critical distancing is, simultaneously, the attempt of a genealogical understanding of himself. This critical procedure is conducted by the argumentative strategy of distancing from the ‘errors of reason’, inasmuch this confrontation plays the role of a magnifier to Nietzsche himself, whose confront in Morgenröthe can be understood through the aphorism 563, entitled “The illusion of the moral order of the world”. A figure of thought to this important genealogy was referred by Nietzsche as Don Juan of knowledge, which performs the function of a magnifier for Nietzsche as well.

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Kelly, Michael. "Technological Drive, the Self and the Ethical." MANUSYA 5, no. 1 (2002): 29–49. http://dx.doi.org/10.1163/26659077-00501003.

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I want in this essay to change the way we approach the promise of technology. In bringing out the philosophical substance packed into the highly critical diagnostic portion of Virilio’s work, I focus on Virilio’s observations concerning the human psychological relation to technology. I argue that a form of resentment similar to that found in Nietzsche’s genealogy of morals provides the motivating factor in the push for continual and increasingly rapid technological innovation: technological drive follows from fallen man’s desire to reconcile his mortality. Understanding this drive brings home the direness of the human condition that makes technological promise so attractive and technological resistance so difficult. Given this conundrum, we must articulate an ethic of technological modesty. An ethic of technological modesty encourages (1) the resistance of capricious urges for technological satisfaction and (2) the subjection of technologies to a rigorous phenomenological investigation that weighs their potential benefits and reductions, as well as the conditions that might precipitate and exacerbate these benefits or reductions. This ethical plan pushes Virilio’s phenomenology of the “accident” of technology, and comes in the phenomenological/pragmatic tradition of Hans Jonas’ imperative of responsibility and Don Ihde’s phenomenological investigation of the dimensions of technology that amplify and reduce natural human capacities.

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Kim, In-Sung. "A Study on the Architectural Thought of Rem Koolhaas in 'Delirious New York' - An Approach from the Nietzschean Perspectives of 'On Genealogy of Morals' -." Journal of the architectural institute of Korea planning & design 32, no. 1 (January 30, 2016): 97–106. http://dx.doi.org/10.5659/jaik_pd.2016.32.1.97.

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Owen, David. "Nietzsche's Genealogy Revisited." Journal of Nietzsche Studies 35-36, no. 1 (2008): 141–54. http://dx.doi.org/10.2307/20717930.

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Owen, David. "Nietzsche's Genealogy Revisited." Journal of Nietzsche Studies 35-36, no. 1 (2008): 141–54. http://dx.doi.org/10.2307/jnietstud.35.2008.0141.

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Santos, Evania Paiva Alves dos. "Genealogia e crítica aos valores morais em Nietzsche." Trilhas Filosóficas 12, no. 2 (March 28, 2020): 43–60. http://dx.doi.org/10.25244/tf.v12i2.1178.

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O presente trabalho expõe o contexto da crítica aos valores morais, elaborada por Nietzsche, ressaltando a importância do método genealógico e sua implicação com o “conceito” de Vida como Vontade de poder. Em Genealogia da Moral, o filósofo desenvolve uma investigação que visa não apenas compreender a gênese dos valores morais, ou seja, as condições que permitiram o surgimento de tais valores, mas tornar possível o questionamento a respeito do valor desses valores. A genealogia é condição fundamental, segundo Nietzsche, para que seja possível o advento de uma crítica ao modo moral de interpretação do mundo, elaborado pela tradição filosófica ocidental. Neste sentido, é imprescindível que identifiquemos a relação entre o método genealógico e o significado de Vontade de poder a partir do referido escrito de Nietzsche.

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Barbosa, Lucas Romanowski. "Nietzsche e a Proto-Genealogia de Aurora:." Primeiros Escritos, no. 10 (May 23, 2020): 181–205. http://dx.doi.org/10.11606/issn.2594-5920.primeirosescritos.2020.155691.

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Este artigo tem como objetivo apresentar uma perspectiva a respeito da obra Genealogia da Moral (1887), de Nietzsche, a partir de uma outra anterior, a saber, Aurora (1881). É possível perceber que ambas obras discutem acerca da moral – ou sobre preconceitos morais. A partir de duas discussões que são largamente desenvolvidas em Aurora – a moralidade do costume e os sentimentos morais – apresentaremos os pontos de encontro sobre as reflexões desta obra e o quanto já nela, seis anos antes, havia percepções fundamentais para a elaboração da obra de 1887. Alguns outros pontos de encontro também serão apresentados, como por exemplo, alguns termos ou frases que são praticamente repetidos em ambas.

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Gagnebin, Jeanne Marie. "Faute, culpabilité et dette." Études Ricoeuriennes / Ricoeur Studies 9, no. 2 (February 15, 2019): 138–48. http://dx.doi.org/10.5195/errs.2018.424.

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This paper attempts to analyse the relationship between Paul Ricœur and Friedrich Nietzsche starting from the specific problem of the debt that we owe to the past, that is of the legacy of the past. It is indeed a striking fact that in Memory, History, Forgetting, although Ricœur refers several times to Nietzsche, he does not take up the nietzschean analysis of the Schuld – “debt, fault”– in the Genealogy of Moral, even tacitly decline them. Starting from the importance of the notion of fault in Ricœur (particularly in The Symbolic of Evil) we will try to better understand this refusal and is hermeneutical implications.

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Oliveira, Jelson Roberto de. "Nietzsche, da história dos sentimentos morais à genealogia da moral." O que nos faz pensar 29, no. 46 (July 15, 2020): 256. http://dx.doi.org/10.32334/oqnfp.2020n46a696.

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Objetiva-se, nesse artigo, analisar a articulação entre a filosofia histórica praticada por Nietzsche a partir de 1876 e a genealogia da moral. Para isso, almeja-se destacar como o filósofo passa da tarefa de analisar a história dos sentimentos morais, própria de Humano, demasiado humano, para aquela que leva a colocar o valor dos valores (ou seja, a própria moral) em xeque, em Para a genealogia da moral. Trata-se, afinal, de analisar a importância da relação entre vida e obra em vista de identificar os seus resultados: uma valorização das experiências individuais e a afirmação da inocência.

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Silva, Vagner. "Nietzsche: por uma irresponsabilidade moral." Revista DIAPHONÍA 6, no. 2 (December 24, 2020): 85–101. http://dx.doi.org/10.48075/rd.v6i2.26669.

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Um dos pontos centrais do pensamento de Nietzsche é a revisão dos valores morais ocidentais, aquilo que o filósofo chamou de transvaloração de todos os valores. Este processo se inicia por uma tentativa, bem-sucedida, de compreender os valores morais como valores históricos, procedimento no qual entra em jogo a genealogia como método. Tal procedimento permitiu ao filósofo constatar que a moral é uma criação humana, que se dá em função não de escolhas deliberadas, mas da estruturação pulsional dos indivíduos. Não havendo uma moral senão aquela que os humanos criaram, e os humanos não tendo a possibilidade de agir de modo distinto do que fizeram, o que resta é uma total irresponsabilidade humana face às ações morais, ou ditas morais.

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45

Meyer, Matthew. "Nietzsche's “Genealogy of Morality"." Journal of Nietzsche Studies 38, no. 1 (2009): 88–90. http://dx.doi.org/10.2307/20717977.

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Meyer, Matthew. "Nietzsche's “Genealogy of Morality"." Journal of Nietzsche Studies 38, no. 1 (2009): 88–90. http://dx.doi.org/10.2307/jnietstud.38.2009.0088.

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Menke, Christoph, and Luis Filipe de Lima Andrade. "Genealogia e crítica." Cadernos de Filosofia Alemã: Crítica e Modernidade 25, no. 1 (June 27, 2020): 191–212. http://dx.doi.org/10.11606/issn.2318-9800.v25i1p191-212.

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O objetivo principal do artigo "Genealogie und Kritik: zwei Formen ethischer Moralbefragung" de Christoph Menke é apresentar os pontos comuns e divergentes na constituição das concepções éticas de Nietzsche e Adorno –, mais especificamente, no que refere-se ao questionamento crítico da moral ou ética individual (figuras comum a ambos), que, por sua vez, terá uma relação necessária com o conceito de genealogia de Nietzsche e com o conceito de crítica de Adorno –, para, em última análise, mostrar as consequências distintas do posicionamento de cada um dos autores no âmbito da crítica à moral. A tradução foi realizada tendo-se por referência o texto original em alemão.

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ALVES (UFPR), Thaise Dias. "SUJEITO, LIBERDADE E RESPONSABILIDADE EM NIETZSCHE: UMA REAVALIAÇÃO DO VALOR DOS VALORES." Kínesis - Revista de Estudos dos Pós-Graduandos em Filosofia 11, no. 28 (August 3, 2019): 337–50. http://dx.doi.org/10.36311/1984-8900.2019.v11.n28.21.p337.

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Este artigo tem como objetivo analisar como as concepções de sujeito, liberdade e responsabilidade são elencadas na obra Genealogia da Moral (1887), e de que maneira Nietzsche reconfigura essa discussão na modernidade. Para isso, apresentam-se duas abordagens: (1) que Nietzsche nega a liberdade, graças à impossibilidade de se ignorar os processos orgânicos por trás de todo e qualquer agente, (2) ao mesmo tempo em que levanta a possibilidade de encontrar uma liberdade fundamentada na genuína autonomia do homem criador nietzschiano, que aparecerá na obra sob a égide do “indivíduo soberano”. No primeiro momento, introduz-se a tese da Genealogia do Moral, que se compromete a reavaliar o valor dos valores que sustentam as concepções de sujeito, liberdade e responsabilidade na modernidade e os fenômenos morais e sua primazia. Na sequência, analisam-se as duas concepções de liberdade em Nietzsche, localizadas na primeira e segunda dissertação da Genealogia, além das concepções de culpa, má consciência e ascetismo. Por fim, busca-se apresentar como o filósofo não simplesmente inverte os polos da discussão acerca dos temas em questão, mas propõe uma saída que abrange o questionamento acerca do valor dos valores morais e da concepção de “indivíduo soberano”.

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Oliveira, Fernando Bonadia de. "A educação e o prólogo da Genealogia da Moral de Nietzsche." Filosofia e Educação 1, no. 1 (October 21, 2009): 121–42. http://dx.doi.org/10.20396/rfe.v1i1.8635555.

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Analisando-se a estrutura do “Prólogo” da Genealogia da Moral de Friederich Nietzsche, pretende-se compreender como este filósofo concebe a forma pela qual ele mesmo esteve, desde a infância, diante dos questionamentos sobre a origem dos valores morais. Trata-se de entender em que medida é possível aproveitar essa experiência de Nietzsche para definirmos uma tarefa para a Pedagogia, qual seja, a de questionar os valores morais existentes em seu interior. Todavia, menos do que definir propriamente tal tarefa, este trabalho consiste – em função de suas pequenas ambições – em um esboço inicial da questão.

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Jenkins, Mark. "Beyond Selflessness: Reading Nietzsche's “Genealogy”." Journal of Nietzsche Studies 37, no. 1 (2009): 91–95. http://dx.doi.org/10.2307/20717960.

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