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Journal articles on the topic 'Nietzsche'
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1
Steven, Mark. "Nietzsche on Film." Film-Philosophy 21, no. 1 (February 2017): 95–113. http://dx.doi.org/10.3366/film.2017.0033.
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This article tracks the many appearances of Friedrich Nietzsche throughout the history of cinema. It asks how cinema can do Nietzschean philosophy in ways that are unique to the medium. It also asks why the cinematic medium might be so pertinent to Nietzschean philosophy. Adhering to the implicit premise that, as Jacques Derrida once put it, ‘there is no totality to Nietzsche's text, not even a fragmentary or aphoristic one,’ the essay's mode of argument avoids reductive totalization and instead comprises a playful sampling of variously Nietzschean manifestations across dissimilar films. It begins with an extended account of Baby Face, a 1933 drama from which the abundant references to Nietzsche were either altered or expunged ahead of theatrical release. It then maps some of the philosophical consistencies across two genres in which characters read Nietzsche with apparent frequency: the comedy and the thriller. While comedies and thrillers both treat Nietzsche and his readers with suspicion, and do so for perceptive historical reasons, the essay then asks what an affirmatively Nietzschean film might look like. It explores this possibility through a discussion of cinematic animation in general and then more specifically via several critically familiar films that self-consciously evolve their aesthetic through Nietzsche's philosophy. The essay concludes by affirming Béla Tarr's final film as one of the medium's greatest realizations of a Nietzschean film-philosophy. The Turin Horse, released in 2011, is exemplary because it takes Nietzsche as a narrative premise only to sublate that premise into a unique visual style.
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Eustice-Corwin, Alexander Christopher. "Toward a Neo-Nietzschean Theory of Human Development." Human Development 64, no. 2 (2020): 68–82. http://dx.doi.org/10.1159/000510971.
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The 19th century philosopher Friedrich Nietzsche placed great emphasis on the notion of becoming and although contemporary Nietzsche scholars have paid considerable attention to Nietzsche’s psychology, little attention has been paid to Nietzsche’s notion of becoming as a theory of human development. This is not surprising given the aphoristic and unsystematic presentation of Nietzsche’s ideas. Drawing on his own familiarity with Nietzsche’s work, the author explores the literature on Nietzsche’s conception of becoming, placing particular emphasis on the notion of becoming what one is. In lieu of philosophical analysis of the primary texts, the author consults contemporary scholarship on Nietzsche’s psychology to develop a neo-Nietzschean theory of human development and argues that Nietzsche does indeed have an inchoate theory. The author further relates the neo-Nietzschean theory of human development to other theories within the discipline, such as possible selves, dynamic integration, self-actualization, self-creation, and additional metatheoretical concerns.
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Holub, Robert C. "Jewish Nietzscheanism." Nietzsche-Studien 50, no. 1 (September 8, 2021): 396–409. http://dx.doi.org/10.1515/nietzstu-2021-500123.
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Abstract Jewish Nietzscheans have traditionally shied away from any detailed examination of Nietzsche’s comments on contemporary Jewry or the Jewish religion. Scholars who have examined Jewish Nietzscheans have therefore sought to connect Nietzsche with some dimension of Jewish thought through similarities in views between Nietzsche and the Jewish intellectuals who were purportedly influenced by him. The two books under consideration in this essay strain to find solid connections between Nietzsche’s philosophy and the writings of eminent Jewish writers. Daniel Rynhold and Michael Harris examine how selected Nietzschean concepts can also be found in the work of the noted Jewish thinker Rabbi Joseph Soloveitchik. David Ohana, by contrast, examines a variety of Jewish writers who at some point exhibited an enthusiasm for Nietzsche, ranging from Hebrew scholars and translators to German-Jewish intellectuals. Both books suffer from many of the shortcomings of general Nietzschean influence studies: there is often no sound philological evidence of influence, or the “connection” is so general that it is difficult to see Nietzsche as the source of influence, or the alleged influence was of short duration, and it is difficult to understand what remains Nietzschean in the individual influenced.
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Holub, Robert C. "Jewish Nietzscheanism." Nietzsche-Studien 50, no. 1 (August 18, 2021): 396–409. http://dx.doi.org/10.1515/nietzstu-2021-0021.
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Abstract Jewish Nietzscheans have traditionally shied away from any detailed examination of Nietzsche’s comments on contemporary Jewry or the Jewish religion. Scholars who have examined Jewish Nietzscheans have therefore sought to connect Nietzsche with some dimension of Jewish thought through similarities in views between Nietzsche and the Jewish intellectuals who were purportedly influenced by him. The two books under consideration in this essay strain to find solid connections between Nietzsche’s philosophy and the writings of eminent Jewish writers. Daniel Rynhold and Michael Harris examine how selected Nietzschean concepts can also be found in the work of the noted Jewish thinker Rabbi Joseph Soloveitchik. David Ohana, by contrast, examines a variety of Jewish writers who at some point exhibited an enthusiasm for Nietzsche, ranging from Hebrew scholars and translators to German-Jewish intellectuals. Both books suffer from many of the shortcomings of general Nietzschean influence studies: there is often no sound philological evidence of influence, or the “connection” is so general that it is difficult to see Nietzsche as the source of influence, or the alleged influence was of short duration, and it is difficult to understand what remains Nietzschean in the individual influenced.
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Görner, Rüdiger. "nr="56"Gedankenklänge – oder: Tanz der Denkschritte : Nietzsche und die Musikalisierung der Reflexion." Zeitschrift für Germanistik 31, no. 2 (January 1, 2021): 56–67. http://dx.doi.org/10.3726/92169_56.
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Abstract Ausgehend von der Nietzsche-Lektüre Clarisses in Musils Roman Der Mann ohne Eigenschaften untersucht dieser Beitrag die sonantische Grundierung von Nietzsches Denk- und Sprachstrukturen. Im Mittelpunkt stehen dabei Nietzsches thesenhafte Überlegungen zu einer Art ,Willen zum Klanghaften‘, durch den er die ästhetische Rechtfertigung des Daseins determiniert sah. Berücksichtigt wird dabei auch das Spannungsverhältnis zwischen erlebter und erdachter Musik bei Nietzsche, also einer Musik, die zum Bestandteil seiner Denkkunst wurde. Abschließend rekurriert dieser Aufsatz auf eine zeitgenössische Übernahme von Nietzsches Musikverständnis in einem Roman des britischen Autors Lars Iyer, der die Essenz dieser Musikkonzeption in den Kontext der neuen Medien stellt und ihr dadurch unverminderte Relevanz attestiert.Starting with Clarisse’s reading of Nietzsche in Robert Musil’s The Man without Qualities, this contribution examines the sonantic grounding of the philosopher’s thought and use of language. It argues that Nietzsche was on the way to expressing a ,will to empowering sound‘ by which he saw the aesthetic justification of existence determined. Furthermore, it considers the tension in Nietzsche between music as actually experienced and intellectually envisaged, if not constructed, in short: a kind of music that became a constituent of his ,art of thought‘. In conclusion, this article refers to the contemporary novelist and philosopher Lars Iyer who, in his novel Nietzsche and the Burbs, puts Nietzsche’s notion of music in the context of the new media, thus testifying to its undiminished significance.
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Buranaprapuk, Ampai. "A Hero’s Life and Nietzschean Struggle in Richard Strauss’s Ein Heldenleben." Manusya: Journal of Humanities 22, no. 2 (August 26, 2019): 115–33. http://dx.doi.org/10.1163/26659077-02202001.
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Nietzsche influenced Strauss throughout the composer’s mature career, from Also sprach Zarathustra, Op. 30 (1896), which shares the same name as the treatise by Nietzsche, to Eine Alpensinfonie, Op. 64 (1911–15), which initially bore the title Der Antichrist, after Nietzsche’s 1888 essay. Nietzsche, through Zarathustra, stresses the idea of the Übermensch, which proposes that the human occupies the stratum between the primal and the super-human. The Übermensch is not, however, the zenith for a man. The goal for man is rather his journey toward self-overcoming, his struggle within himself. In Ein Heldenleben (A Hero’s Life, 1898), Strauss incorporates Nietzschean concepts without any direct references to Nietzsche. The designation of a man as a hero, the battle as an obstacle with which one struggles, the alternation between peace and war and the cycle of recurrence in this tone poem all reflect Nietzsche’s ideas. This research considers the tone poem from a hermeneutical perspective and argues that Strauss’s hero in Ein Heldenleben embodies qualities encompassing the true Nietzschean hero.
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Giordano, Alice. "Book review: Nietzsche: filosofo della libertà." Agonist 15, no. 2 (August 31, 2021): 101–5. http://dx.doi.org/10.33182/agon.v15i2.1822.
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Nietzsche once opined that “a good review of a research book consists in better solving the problem that book advances” (KGW IV/2, 24 [53]). To some extent, Nietzsche’s ambitious conception of criticism aides in offering a review of Laura Langone’s Nietzsche: filosofo della libertà (Nietzsche: Philosopher of Freedom). Langone deals with a complex and centuries-old theme, as it appears and develops through the Nietzschean corpus: that of freedom. The book attempts to answer questions pertinent to this theme: can we become free? If so, how might we achieve this goal of freedom? What does being ‘free’ really mean, for Nietzsche? How might this freedom affect our lives?
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Lyle, Monique. "The Sober Bacchae: Dance as Phenomenal Limitation in Nietzsche." Dance Research 37, no. 1 (May 2019): 59–76. http://dx.doi.org/10.3366/drs.2019.0253.
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This essay seeks to dispel entrenched critical opinion regarding dance across Nietzsche's writings as representative of Dionysian intoxication alone. Taking as its prompt the riposte of Alain Badiou, ‘Nietzsche is miles away from any doctrine of dance as a primitive ecstasy’ and ‘dance is in no way the liberated bodily impulse, the wild energy of the body’, the essay uncovers the ties between dance and Apollo in the Nietzschean theory of art while qualifying dance's relation to Dionysus. Primarily through an analysis of The Dionysiac World View and The Birth of Tragedy, the essay seeks to illuminate enigmatic statements about dance in Nietzsche (‘in dance the greatest strength is only potential, although it is betrayed by the suppleness of movement’ and ‘dance is the preservation of orderly measure’). It does this through an elucidation of the specific function of dance in Nietzsche's interpretation of classical Greece; via an assessment of the difficulties associated with the Nietzschean understanding of the bacchanal; and lastly through an analysis of Nietzsche's characterization of dance as a symbol. The essay culminates in a discussion of dance's ties to Nietzschean life affirmation; here the themes of physico-phenomenal existence, joy and illusion in Nietzsche are surveyed.
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Esmez, Laurent. "Éternel retour et principe dʼéconomie dans la pensée de Nietzsche." Nietzsche-Studien 47, no. 1 (November 1, 2018): 195–216. http://dx.doi.org/10.1515/nietzstu-2018-0008.
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Abstract Eternal recurrence and the principle of economy in Nietzscheʼs thought. This paper explores the place that the principle of parsimony occupies in Nietzscheʼs thought. I argue that the principle of parsimony is one of the criteria that allow Nietzsche to organize the many different interpretations available to us into a hierarchy. The question is whether Nietzsche can justify the use of this principle without making it a petitio principii. Oddly enough, it seems that eternal recurrence has a role to play in this context. The most important problem Nietzsche has to confront is the problem of circularity. Bringing together Nietzsche’s specific conception of truth with the problem of eternal recurrence allows us to recognize that circularity provides for access to a higher density of the real.
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Heinrich, Johannes. "Nietzsche und die Philosophie der Lebenskunst." Nietzsche-Studien 47, no. 1 (November 1, 2018): 442–57. http://dx.doi.org/10.1515/nietzstu-2018-0021.
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Abstract Nietzsche and the philosophy of the art of living. The books under review trace the network of relationships between Nietzsche and the ancient philosophy of the art of living. Further, Nietzsche’s idea of the art and style of living is placed in the context of existentialism and, above all, in close proximity to the philosophy of Søren Kierkegaard. It becomes clear that Nietzsche’s concept of the art of living cannot be reduced to the philosophical and historical context of classical concepts of self-care; rather, Nietzsche’s views have to be situated in the context of modern and current philosophical theories. In addition, questions such as the alleged naturalism in Nietzsche’s work, as well as the possible continuity between his early and late writings, are strongly related to the analysis of a Nietzschean art of living.
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Runciman, W. G. "Can there be a Nietzschean sociology?" European Journal of Sociology 41, no. 1 (May 2000): 3–21. http://dx.doi.org/10.1017/s0003975600007864.
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The article explores the implications of Nietzsche's view of human history and psychology for a sociology formulated in Nietzschean terms, and argues that although the ‘will to power’ cannot explain all that Nietzsche claims for it, his sociology of sociology does pass his own test of validity. It is suggested in conclusion that on the relation of sociology to the rank ordering of values, Nietzsche is consistent where Weber is not, and vice versa.
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Rowthorn, David. "Nietzsche’s cultural elitism." Canadian Journal of Philosophy 47, no. 1 (2017): 97–115. http://dx.doi.org/10.1080/00455091.2016.1233381.
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AbstractElitist readers, such as John Rawls, see Nietzsche as concerned only with the flourishing of a few great contributors to culture; egalitarian readers, such as Stanley Cavell, see Nietzschean culture as a universal affair involving every individual’s self-cultivation. This paper offers a compromise, reading Nietzsche as a ‘cultural elitist’ for whom culture demands that a few great individuals be supported in a voluntary, rather than state-mandated way. Rawls, it claims, is therefore misguided in worrying that Nietzsche’s elitism is a threat to justice. The paper focuses on Nietzsche’s Schopenhauer as Educator, the key text in the elitist-egalitarian debate.
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Niemeyer, Christian. "Zugehörigkeitsintention und Zugehörigkeitswirkung im Wissenschaftssystem am Beispiel der Sozialpädagogik sowie der Jugend- wie Nietzscheforschung – eine linksnietzscheanische Perspektive." Vierteljahrsschrift für wissenschaftliche Pädagogik 94, no. 2 (July 4, 2018): 281–95. http://dx.doi.org/10.30965/25890581-09402008.
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On the Advantages and Disadvantages of Belonging to the Scholarship Establishment: Social Pedagogy, Youth Research and Nietzsche from a Left-Nietzschean PerspectiveIn his farewell lecture the author focuses on the problem of having to seek membership in the scholarship establishment for the sake of one’s own success and the risk of losing one’s independence, even one’s individuality, as an unwanted side effect. The lecturer explores the problem proceeding from his own experience as a scholar in social pedagogy and youth movement research and as a Nietzsche researcher, paying special attention to Nietzsche’s key text »On Truth and Lies in an Extramoral Sense« (1873). Nietzsche, in the author’s ›left-Nietzschean‹ interpretation, was highly sceptical on this question and ultimately found no way out of the isolation, so keenly felt, of not truly belonging to a community of like minds.
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Lindén, Claudia. "Moderlighetens metaforer hos Ellen Key och Friedrich Nietzsche." Tidskrift för genusvetenskap 19, no. 3-4 (June 17, 2022): 47–62. http://dx.doi.org/10.55870/tgv.v19i3-4.4519.
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This study investigates, for the first time, the relation between the Swedish feminist Ellen Key (1849- 1926) and the philosopher Friedrich Nietzsche (1844-1900). Ellen Key read Nietzsche extensively and this had a determining effect on her feminist thinking. This study argues that by reading her through Nietzsche it will be possible to interpret her writing not as 'essentialism' but rather as a way of transcending dichotomies such as mind/body; culture/nature. The theoretical framework for this study is the feminist readings of Nietzsche that emanated from Derrida's and Irigaray's interpretations of Nietzsche in the late 70:ies. There are many women in Nietzsche's text and some of the things he says about women are misogynistic while others are clearly the opposite. But 'woman' is also an important metaphor in the Nietzschean text. Feminist readings of Nietzsche show that, even if Nietzsche himself was not an outspoken feminist, his philosophy provides feminism with important tools for deconstructing patriarchal thinking and that he in this sense can be read as a'feminist'. This study argues that Key, who was one of the earliest readers of Nietzsche in Sweden, saw in his philosophy possibilities for 'the New Woman' as did many other feminists of her time, especially in Germany. However she took her 'use'of Nietzsche one step further; Key's thinking starts out with her critique of Christianity and its dualistic split of mind and body. In Nietzsche she recognises a fellow thinker in trying to move beyond the mind/body dichotomy. At the very centre of Nietzsche's thinking are metaphors of motherhood, pregnancy and birth, that speak of philosophy as a creative force. Key re-uses these metaphors in her feminist thinking when she constructs her concept of motherliness not as a biological effect or experience but as a creative force within culture.
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Howard, Stephen. "The Essay and the Art of Interpretation: Caygill and Nietzsche." Philosophy & Rhetoric 55, no. 3 (October 1, 2022): 274–85. http://dx.doi.org/10.5325/philrhet.55.3.0274.
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ABSTRACT This article speculatively reconstructs what I call Howard Caygill’s “unwritten book” on Nietzsche, based on the collection of Caygill’s philosophical essays, Force and Understanding (2021). I propose that an engagement with Nietzsche’s thought runs throughout Caygill’s work, although it would be a mistake to label Caygill a “Nietzschean.” One particularly relevant aspect of Nietzsche’s philosophy is his conception of philological reading. After outlining this, I examine the Nietzsche who emerges from Caygill’s essays and thus the central themes of the “unwritten book.” I close by considering the implications of my account for the distinction between two philosophical forms: the treatise and the essay.
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Guo, Cheng. "A Reading of Nietzsche’s Revaluation of all Values as a Cynical Dialectic." Nietzscheforschung 29, no. 1 (November 15, 2021): 303–22. http://dx.doi.org/10.1515/nifo-2022-018.
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Abstract This paper tries to interpret Nietzsche’s revaluation of all values as a dialectical structure of Cynicism. Ancient Cynicism is regarded as the thesis, modern cynicism as its antithesis, namely its decadent form. In recent years this decadence has been somewhat overcome by the attempt to underline a new Cynicism, which can be seen as a synthesis.<fnote> I’m well aware that Nietzsche did not appreciate Hegel. But I find this way of presentation quite convincing in the reading of his revaluation as a dialectical structure. And the dialectical structure is not meant in the Hegelian sense, but in the broader sense of the word. Although Nietzsche strongly criticizes Hegel’s dialectic, one can also find ‘dialectical’ features in his philosophy. The three transformations of the spirit in Thus Spoke Zarathustra can be understood as a dialectical structure: The camel that obediently carries the heavy old values is considered the thesis. The lion, which no longer respects the old values and creates only freedom, is considered the antithesis. But only the child can create new values and so the final transformation of the spirit is considered the synthesis. Moreover, Oliver Dier sees an inner dialectical movement in Nietzsche’s doctrine of the eternal recurrence (Oliver Dier, Die Verwandlung der Wiederkunft, in: Nietzsche-Studien, 30 (2001), 133–174). According to Werner Stegmaier, the word “great” in late Nietzsche also has a dialectical sense (Werner Stegmaier, Nietzsches Befreiung der Philosophie. Kontextuelle Interpretation des V. Buchs der ‘Fröhlichen Wissenschaft’, Berlin a. Boston 2012, 29). Roberto Esposito considers Nietzsche’s biopolitics to be “inscribed in the dialectic of immunity and community” (Quoted from Vanessa Lemm, Nietzsche and biopolitics: Four readings of Nietzsche as a biopolitical thinker, in: Sergei Prozorov a. Simona Rentea [eds.], The Routledge Handbook of Biopolitics, New York 2017, 50–65; here: 51).</fnote> I then compare Nietzsche’s revaluation of all values with the coin metaphor of Diogenes. The revaluation is close to Cynicism, both in a literary as well as in a philosophical way. The starting point of the revaluation is obviously Cynical. But Nietzsche takes the will to power much further than the Cynics. I subsequently discuss the danger that the revaluation of all values will result in a cynical nihilism and the way Nietzsche overcomes it with his doctrines of the eternal recurrence and the Übermensch. Finally, the paper concludes with the claim that Nietzsche completes his revaluation with his own Cynicism as a synthesis.
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Dennis, Matthew J. "Virtue as Empowerment." Epoché: A Journal for the History of Philosophy 24, no. 2 (2020): 411–31. http://dx.doi.org/10.5840/epoche202034162.
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Virtue ethical interpretations of Nietzsche are increasingly viewed as a promising way to explain his moral philosophy, although current interpretations disagree on which character traits he regards as virtues. Of the first-, second-, and third-wave attempts addressing this question, only the latter can explain why Nietzsche denies that the same character traits are virtues for all individuals. Instead of positing the same set of character traits as Nietzschean virtues, third-wave theorists propose that Nietzsche only endorses criteria determining whether a specific character trait is a virtue or vice for a specific individual. The article examines the criteria-based approaches of third-wave theorists Lester Hunt and Christine Swanton, showing how they urgently need revising to explain Nietzsche’s endorsement of non-acquisitive character traits (such as those involving sensitivity and receptivity). To do this I explore Nietzsche’s unpublished remarks on Spinoza, which I contend better explains why he understands non-acquisitive character traits as virtues.
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Alziq Aljimzawi, Nahla. "Nietzschean Roots in Foucault's Philosophy." Dirasat: Human and Social Sciences 49, no. 6 (December 30, 2022): 183–93. http://dx.doi.org/10.35516/hum.v49i6:.3999.
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This research discusses the Nietzschean roots of the philosophy of Michel Foucault, as - that is, Foucault - one of the most prominent pioneers of postmodern philosophy whose roots were laid by Friedrich Nietzsche. The research monitors the intersections between the philosophies of both Nietzsche and Foucault in an attempt to answer the basic research question about the Nietzschean roots in Foucault's philosophy, that is, what is the impact of Nietzsche on the formation of Foucault's philosophy? Through the following topics: (Between authority and power, knowledge and truth, striking the principle of the essential significance of words, genealogy and archeology, interpretation, madness, the death of man, the role of art, instinct and body, language and literature).
The research confirms the radical relationship between Foucault's philosophy and Nietzsche's philosophy, as the latter originated from Foucault's thought and his philosophical propositions, and influenced a large number of postmodern thinkers and philosophers and their intellectual and philosophical proposals.
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Carollo, Brett. "Nietzsche and Transhumanism: A Reassessment." Agonist 16, no. 2 (December 24, 2022): 67–81. http://dx.doi.org/10.33182/agon.v16i2.2800.
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This paper addresses the scholarly debate over Nietzsche’s relationship to transhumanism. Most writing on this topic has focused almost exclusively on whether or not Nietzsche’s thought is philosophically compatible with transhumanist philosophy. Because ideas are not always transmitted in philosophically cogent ways, this approach is inadequate to address the question of how Nietzsche may have influenced transhumanism. I propose replacing the current approach with a history of ideas approach that also tracks “para-philosophical” vectors of influence. Bringing to bear such an approach, I argue that Nietzsche was crucial in laying the groundwork for transhumanism. First, his rejection of Being, of a fixed ontological order, decisively undermined essentialist conceptions of human nature, opening the door to a radical refashioning of the human being such as that envisioned in the transhumanist “posthuman.” Second, Nietzsche’s superman and the transhumanist posthuman are instantiations of apotheosis, a perennial impulse toward self-divinization at the core of many mystical and esoteric systems. The superman represents the ideal of apotheosis filtered through Nietzsche’s materialism and his processual turn, and it is in this modified, post-Nietzschean form that the ideal passes to transhumanism. Finally, I demonstrate that Nietzsche’s thought is not as philosophically incompatible with transhumanism as some critics claim.
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Gemes, Ken. "Freud and Nietzsche on Sublimation." Journal of Nietzsche Studies 38, no. 1 (2009): 38–59. http://dx.doi.org/10.2307/20717974.
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Abstract The notion of sublimation is essential to Nietzsche and Freud. However, Freud's writings fail to provide a persuasive notion of sublimation. In particular, Freud's writings are confused on the distinction between pathological symptoms and sublimation and on the relation between sublimation and repression. After rehearsing these problems in some detail, it is proposed that a return to Nietzsche allows for a more coherent account of sublimation, its difference from pathological symptoms, and its relation to repression. In summary, on Nietzsche's account, while repression and pathological symptoms involve a disintegration (of the self), sublimation involves integration. The article concludes with a brief consideration of some post-Freudian accounts of sublimation that represent a return to a more Nietzschean approach.
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Gemes, Ken. "Freud and Nietzsche on Sublimation." Journal of Nietzsche Studies 38, no. 1 (2009): 38–59. http://dx.doi.org/10.2307/jnietstud.38.2009.0038.
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Abstract The notion of sublimation is essential to Nietzsche and Freud. However, Freud's writings fail to provide a persuasive notion of sublimation. In particular, Freud's writings are confused on the distinction between pathological symptoms and sublimation and on the relation between sublimation and repression. After rehearsing these problems in some detail, it is proposed that a return to Nietzsche allows for a more coherent account of sublimation, its difference from pathological symptoms, and its relation to repression. In summary, on Nietzsche's account, while repression and pathological symptoms involve a disintegration (of the self), sublimation involves integration. The article concludes with a brief consideration of some post-Freudian accounts of sublimation that represent a return to a more Nietzschean approach.
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Vignola, Paolo. "Do Not Forbid Nietzsche to Minors: On Deleuze's Symptomatological Thought." Deleuze and Guattari Studies 13, no. 4 (November 2019): 552–66. http://dx.doi.org/10.3366/dlgs.2019.0380.
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The paper aims to describe the stakes of a Nietzschean influence on Deleuze's reflections on the transcendental and conversely to highlight the Deleuzian operation of politicising Nietzsche by ‘minorising’ him. In order to further understand such a complex relationship of becoming between Deleuze and Nietzsche, the first objective of the paper is to focus on active and reactive forces, which seem to be the core of this very relation. Thus, the paper suggests that micropolitics has its conditions of possibility in the Nietzschean corpus and, in particular, in the symptomatology of decadence, resentment and nihilism. In this sense, now the title of the paper reveals its meaning: the whole Deleuzian operation could be summarised as the passage from the criticism and questioning of an image of Nietzsche ‘forbidden to minors’ (especially for its presumed political dangerousness and alleged discrediting of minorities), typical of the interpretations of the first half of the twentieth century, to a becoming-minor of these very same Nietzschean concepts. It is precisely through such a becoming-minor that Nietzsche's diagnosis and concepts are translated in a political and emancipatory key, in order to give power to minorities.
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Fink, Eugen, Catherine Homan, and Zachary Hamm. "Nietzsche’s Metaphysics of Play (1946)." Philosophy Today 63, no. 1 (2019): 21–33. http://dx.doi.org/10.5840/philtoday201967254.
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This lecture from 1946 presents Eugen Fink’s interpretation of Nietzsche’s metaphysics. Fink’s aim here is twofold: to work against the trend of psychologistic interpretations of Nietzsche’s work and to perform the philosophical interpretation of Nietzsche he finds lacking in his predecessors. Fink contends that play is the central intuition of Nietzsche’s philosophy, specifically in his rejection of Western metaphysics’ insistence on being and presence. Drawing instead from Heraclitus, Nietzsche argues for an ontology of becoming characterized by the Dionysian as the temporalization of time and the Apollonian as temporalized in time. The play of becoming is thus the cosmic coming to be and passing away of appearance. Playing, as the creative projection of such a play-world of appearing and concealing, is central to understanding the Nietzschean theme of the will to power as the revaluation of values.
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Żukowski, Bartosz. "Nietzsche – ekstremalna filozofia języka?" Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica, no. 19/20 (January 1, 2007): 45–56. http://dx.doi.org/10.18778/0208-6107.19-20.03.
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The coherence of the Nietzschean conception of language is discussed in the article. First, Nietzsche's critique of the referential semantics and the correspondence theory of truth implied by the so-called "tropological" linguistic theory as well as the doctrine of perspectivism is questioned. Consequently, the core of the argumentation is to reveal the naturalistic and metaphysical assumptions of Nietzsche's strict relativistic philosophy of language and interpretation. The conclusiveness of the Nietzschean deconstruction of metaphysics as a pure language creation seems to be doubtful with regard to his construction of the 'will-to-power metaphysics'. Moreover, the reception of the Nietzsche’s philosophy as deconstructivistic after the II World War has to be revised while confronted with his hermeneutical philology. Finally, the status of the Nietzschean affirmation of reality as a play of interpretations in accordance with Paul de Man can be recognized as purely rhetorical.
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REMHOF, JUSTIN. "Nietzsche: Metaphysician." Journal of the American Philosophical Association 7, no. 1 (2021): 117–32. http://dx.doi.org/10.1017/apa.2019.42.
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AbstractPerhaps the most fundamental disagreement concerning Nietzsche's view of metaphysics is that some commentators believe Nietzsche has a positive, systematic metaphysical project, and others deny this. Those who deny it hold that Nietzsche believes metaphysics has a special problem, that is, a distinctively problematic feature that distinguishes metaphysics from other areas of philosophy. In this paper, I investigate important features of Nietzsche's metametaphysics in order to argue that Nietzsche does not, in fact, think metaphysics has a special problem. The result is that, against a long-standing view held in the literature, we should be reading Nietzsche as a metaphysician.
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Kaye, Bradley. "The Laws of Manu and Nietzsche's Attainable Perfection." Agonist 16, no. 1 (July 30, 2022): 1–31. http://dx.doi.org/10.33182/agon.v16i1.2396.
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Nietzsche's views on the Laws of Manu are widely considered some of his most controversial. Even among those who express a supportive view of Nietzschean philosophy tend to shy away or outright ignore his apparent praise for the laws responsible for the caste system in India. It is strange enough that Nietzsche would ever comment on the caste system and weirder still is that these comments on the Laws of Manu seem to be one of the only overt examples of Nietzsche’s political philosophy. It might be akin to contemporary readers of Hegel’s Phenomenology of Spirit suddenly getting goosebumps and chills of terror as they discover the conclusive section of ‘Observing Reason’ where Hegel devotes time and effort to discussing the defunct science of phrenology.
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ZAHARCHUK, Aleksey Felixowitch. "OVERCOMING EUROPEAN NIHILISM IN THE TEACHINGS OF FRIEDRICH NIETZSCHE IN THE CONTEXT OF THE DEVELOPMENT OF NON-CLASSICAL PHILOSOPHY." Epistemological Studies in Philosophy Social and Political Sciences 6, no. 1 (July 30, 2023): 32–40. http://dx.doi.org/10.15421/342305.
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The subject of the study is Friedrich Nietzsche’s concept of nihilism as an integral part of his socio-philosophical views.The relevance of addressing the concept of nihilism in the context of Friedrich Nietzsche’s reflections on society is due to the fact that, in the philosopher’s view, nihilism is the main concept for substantiating the idea of the crisis nature of modern Western civilization. It is because of nihilism, Friedrich Nietzsche believed, that Western society in the historical perspective is doomed to decline and death.So, Friedrich Nietzsche’s critical approach to the problems of society is conceptual in nature, in a historical-philosophical sense, Nietzschean criticism contributed to the formation of the problem of the formation of a mass society and the idea of a crisis of Western culture in Western philosophical and social thought.In accordance with the purpose of the research, the article analyzes the Nietzschean criticism of society in the context of the reception and reflection of this criticism in the thoughts of famous representatives of non-classical philosophy, which is important for the formation of the modern discourse of Western culture.The paper analyzes the concept of nihilism as a prerequisite for Friedrich Nietzsche’s negative attitude towards the development prospects of Western society. The close connection between the idea of nihilism and rationalism is noted, it is rationalism, according to the philosopher, that is a prerequisite for the moral decline of society.It is emphasized that Friedrich Nietzsche’s fundamental criticism of rationalism at the level of general philosophical ideas has certain deviations when the philosopher considers specific socio-political processes.It is concluded that it is precisely in the socio-political aspect in the views of Friedrich Nietzsche that the complexity of the relationship between the concepts of rational and irrational is most characteristically manifested. This complexity actually goes beyond purely Nietzschean philosophy and becomes a subject of reflection for many representatives of non-classical philosophy.The article, based on the statements of a number of researchers of the philosophy of Friedrich Nietzsche, proves the opinion that the philosopher’s anti-irrationalism can be understood in a constructive way, as a supplement and deepening of modern ideas about the nature of the rational, and not always the positive influence of the rational on man and society.Thus, the philosophy of Friedrich Nietzsche acts as a prerequisite for the further deepening of ideas in Western culture about the contradictory nature of society in which rational and irrational elements are inextricably intertwined.
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Stegmaier, Werner. "Wahrheit und Wahrheiten. Nietzsche – Heidegger – Luhmann – Nietzsche." Nietzsche-Studien 48, no. 1 (November 1, 2019): 68–83. http://dx.doi.org/10.1515/nietzstu-2019-0005.
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Abstract The question of truth is one of the oldest philosophical topics, but perhaps it concerns the world today more than ever.<fnote> Der Beitrag geht auf einen Vortrag zurück, der 2018 in verschiedenen Fassungen beim Nietzsche-Forum München e.V., beim Nietzsche-Forum der Tongji-Universität Shanghai und beim Nietzsche-Kolloquium der Stiftung Nietzsche-Haus in Sils-Maria und 2019 in Machatschkala, Dagestan, gehalten wurde.</fnote> Nietzsche was a realist about truth and he sought to criticize and reject the idealizations and moralizations that continue to dominate philosophical thinking: he wanted to see how truth really stands. Following Nietzsche we can recognize more clearly that we need illusions in order to live, but that these illusions also endanger the very lives they support. We demand a final truth on which we can rely at all times, and which allows us to live together, such as the truth of God, the truth of reason, or the truth of being. But searching for such a final truth, we face “nothing,” or what Nietzsche described as “nihilism.” At the same time, however, we keep on speaking about truth and truths. How to speak—after Nietzsche—about truth without succumbing to illusion? Starting from Nietzsche’s critique of truth and Heidegger’s metaphysical account of Nietzsche’s position, this article examines how Nietzsche, in contrast to Heidegger’s ontological commitments, allows us to decide about truth on the grounds of perspectivism. While Nietzsche’s position thus seems compatible with that of Niklas Luhmann’s constructivism, Nietzsche still holds on to his truth as the truth of “an evangelist the like of which there has never been” (EH, Destiny 1).
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Team, Editorial. "Editors’ Note." Agonist 15, no. 2 (August 31, 2021): 39–41. http://dx.doi.org/10.33182/agon.v15i2.1821.
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Welcome to our spring 2021 issue of The Agonist: “The Antichrist.” We would like to thank all of our contributing writers and dedicated editorial team. We would also like to express our enormous gratitude to our new publishers, Ibrahim Sirkeci and the Transnational Press London. We look forward to working with you! In this issue our writers present four essays that once again rethink our relationship with Nietzsche’s controversial, later writings. Robert Malka explores the ways in which a story can find its basis in both the self and the world in Nietzsche's works. Gary Shapiro reimagines Nietzsche as a proto-ecologist or prophet of environmentalism. Bradley Kaye mines the strange affinities between Nietzsche and Pelagianism. And finally, Thomas Steinbuch treats us to “Cursing the Curse: Nietzsche on the Machiavellianism of Pity” in the early sections of The Antichrist.
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Berthelier, Benoît. "The Meaning of the Earth: Reading Nietzsche in the Anthropocene." Journal of Nietzsche Studies 54, no. 2 (2023): 133–50. http://dx.doi.org/10.5325/jnietstud.54.2.0133.
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Abstract In this article, the author argues against a dominant trend in the literature on Nietzsche and the environment that is mostly concerned with assessing Nietzsche’s relevance to environmental ethics. The author departs from this trend by showing that Nietzsche can hardly provide the kind of intrinsic value theory typically needed to ground an environmental ethic. The author then suggests that an environmentalist reading of Nietzsche has much to gain from closer attention to his concept of “earth” and briefly outlines the evolution of this concept throughout the Nietzschean corpus. The author concludes by coming back to Zarathustra’s mysterious claim that “the overhuman shall be the meaning of the earth” and clarifying how, though it should not be thought of as a new foundation for an environmental ethic, it might still be significant in the context of the Anthropocene.
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Zittel, Claus. "„Gespräche mit Dionysos“. Nietzsches Rätselspiele." Nietzsche-Studien 47, no. 1 (November 1, 2018): 70–99. http://dx.doi.org/10.1515/nietzstu-2018-0004.
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Abstract “Conversations with Dionysus”. Nietzsche’s Playful Riddles. Nietzsche has written several short dialogues that are rarely studied. Based on the mysterious ‘conversations with Dionysus’, which also include the Dionysian Dithyramb „Ariadneʼs Lament“, the paper outlines their enigmatic structure and, on this basis, proposes an interpretive model for Nietzscheʼs labyrinthine texts.
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Ilin, Ivan Yu. "Towards Religious Metaphysics: Overcoming Nietzschean Nihilism in Sergei Bulgakov’s Philosophy." Voprosy Filosofii, no. 10 (2021): 130–37. http://dx.doi.org/10.21146/0042-8744-2021-10-130-137.
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Friedrich Nietzsche’s philosophical views had a serious impact on the Russian thought of the Silver Age. In this article I show that one of those influenced by the German thinker was Sergei Bulgakov, despite the fact that in his writings he practically did not consider the philosophy of Nietzsche by itself. Unlike a number of other contemporaries who were greatly impressed by the works of Nietzsche, Bulgakov did not take his philosophy in a complementary way, but took it critically. The article puts forward and substantiates the thesis about the key importance of the figure of Nietzsche for Bulgakov in 1900–1910. Nietzschean philosophy in many ways becomes for the Russian thinker the “negative” basis, criticism of which allows Bulgakov to formulate in many respects the provisions of his own, religiously tinged idealistic metaphysics. Bulgakov treats Nietzsche exclusively as an anti-Christian and atheist. Subsequently, when Bulgakov proceeds to build his religious-metaphysical system, references to Nietzsche disappear: his ideas lose their ontological significance and polemical relevance for Bulgakov
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Gim, Chae Chun, and Ji Hyun Bae. "A Study on Critical Exploration of Nietzsche’s View of Liberal Arts Education." Korean Association of General Education 17, no. 6 (December 31, 2023): 75–91. http://dx.doi.org/10.46392/kjge.2023.17.6.75.
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At the invitation of the Basel Education Committee, the young Nietzsche, who was a professor at the University of Basel, offered five lectures on education. The collection of these lectures is called “On the Future of Our Educational Institutions.” In this lecture, Nietzsche critiqued German schools at the time, particularly their liberal arts education, and proposed alternatives. The goal of this research is to uncover the significance of Nietzsche's view on liberal arts education as presented in his speech, as well as to investigate its applicability and limitations to liberal arts education in Korea today. Chapter II provides an overview of 19th-century Germany relevant to the lectures, Chapter III analyzes the main contents of Nietzsche's view on liberal arts education as demonstrated in the lecture, and Chapter IV investigates the potential of Nietzsche's views in the context of today's universities. Nietzsche identified the problems of mass education caused by education expansion policies, as well as the fragmentation and practicalization of knowledge caused by education diminution policies, and proposed an educational view based on the ‘metaphysics of genius’ as an alternative. Nietzsche saw the purpose and goal of liberal arts education as acquiring a sense of ancient Greece and the ability to think like a Greek in order to create a new German culture. While Nietzsche’s view on the elite education and the ancient Greek culture implicit in his discourses of liberal arts education is difficult to accept for twenty-first-century universities, Nietzsche's point regarding fragmentation and practicalization of knowledge that arise from viewing universities as academic institutions rather than liberal arts institutions allows us to critically reflect on the nature of liberal arts education in today's universities.
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Das, Kalyan Kumar. "Nietzsche Contra Manu: Ambedkar’s Nietzsche Moment and the Politics of Dalit Rage." Critical Philosophy of Race 11, no. 1 (January 2023): 68–93. http://dx.doi.org/10.5325/critphilrace.11.1.0068.
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Abstract Echoing bell hooks’s discussions on “black rage,” this article explores the politics of “Dalit rage” by juxtaposing some instances of projections of Dalits as an “angry,” “illiberal,” and “intolerant” constituency with examples of anger from Dalit literature. While these projections in “mainstream” media and caste Hindu–dominated civil society narratives often represent them as engulfed in the emotive states marked by anger, intolerance, and impatience, the instances from Dalit literature archive a “Dalit rage” that demands to be dissociated from the Nietzschean category of ressentiment. Through B. R. Ambedkar’s readings of Nietzsche in Philosophy of Hinduism and Nietzsche’s readings of Manu’s Manavadharmashastra in Twilight of the Idols, this article draws a fine line of differentiation between Nietzsche’s contempt for ressentiment and Manu’s disdain for anger. “Dalit rage” occupies a distinctly different thymotic space and articulates a Dalit predicament that exploits rage as a marker of protest, resistance, and caste-ridden social conflicts. This article shows why we cannot bracket Nietzsche’s contempt for ressentiment with Manu’s demands of the sudras (and, in extension, other “lower castes”/Dalits) to be “meek” by exploring Manu’s perpetuation and legitimization of the varna order through a “morality of breeding” and Nietzsche’s more wholesale rejection of morality as he deems it a pia fraus (moral fraud). Thus this “Dalit rage” offers us a repository of the limits of a liberal democracy and enables an Ambedkarite reading of Nietzsche whose project of constructing ubermensch is markedly different from Manu’s “morality of taming” through a “morality of breeding.”
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Boulogne, Pieter. "The psychologization of the Underground Man." Translation and Interpreting Studies 14, no. 1 (April 5, 2019): 21–38. http://dx.doi.org/10.1075/tis.00028.bou.
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Abstract After reading L’esprit souterrain, the first French translation of Dostoevsky’s Notes from the Underground, Nietzsche embraced Dostoevsky as a master psychologist, notwithstanding their ideological differences. This article argues that the much-discussed influence of Dostoevsky on Nietzsche can be better understood by unraveling the specific nature of the translation L’esprit souterrain. An analysis shows that as a consequence of the adopted translation strategy, the character of the Underground Man, who in the Russian context functions as a philosophical-ideological type, becomes a purely psychological type. This is all the more important, since Nietzsche’s enthusiasm for Dostoevsky led to rereadings of Dostoevsky through a Nietzschean lens.
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Andrijauskas, Jokūbas. "Two Interpretations of Nietzschean Concept of Nature: C. Alamariu and V. Lemm." Problemos 106 (October 23, 2024): 135–46. http://dx.doi.org/10.15388/problemos.2024.106.10.
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Nietzsche criticises religious interpretations of nature (Natur) and advocates the ‘naturalisation of humanity’. The various usages of the term ‘nature’ (Natur) have no clear, systematic definition in Nietzsche’s works, which is why the interpretations of this concept in Nietzsche’s studies are controversial. Two opposing perspectives emerge: Vanessa Lemm interprets nature as a Dionysian chaos which promotes an emancipatory rejection of the prevailing ideas, while Costin Alamariu sees it as an aristocratic phusis that fosters higher human types. This article argues that these seemingly contradictory views are compatible. Nietzsche uses the concept of nature as chaos to criticize anthropocentric views, while presenting the possibility of an understanding of nature detached from the human perspective. This paper analyses and criticizes Lemm’s illustration of this concept through sex differences. Finally, it is argued that Alamariu’s interpretation is in line with Nietzsche’s later positive ethico-political aspirations, often ignored in Nietzschean scholarship, concerning the development of higher human types.
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Béland, Martine. "Heidegger en dialogue: par-delà Ernst Jünger, un retour à Nietzsche." Dialogue 45, no. 2 (2006): 285–305. http://dx.doi.org/10.1017/s0012217300000573.
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ABSTRACTThis article investigates Martin Heidegger's intellectual relation to Ernst Jünger. In order to show that Heidegger's appraisal of Jünger is directly related to his understanding of Nietzsche's pre-eminent standing in the history of Western philosophy, I situate Jünger in the Heideggerian reconstruction of the history of metaphysics. It is because Jünger belongs to the Nietzschean paradigm that Heidegger believes he is worth reading—but also worth criticizing. Indeed, Jünger did not overtake the philosophical project that Nietzsche made possible by accomplishing the end of metaphysics. This is the very project adopted by Heidegger, first by thinking beyond metaphysics, and second by hoping Germany would turn towards a spiritual renewal of its civilization. Thus, since Nietzsche is the central figure who stands between Heidegger and Jünger, this article wishes to show that through his critical reading of Jünger, Heidegger in fact fosters a fundamental and uninterrupted dialogue with Nietzsche.
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Le Rider, Jacques. "Un siècle de réception française de Nietzsche." Chroniques allemandes 9, no. 1 (2001): 43–65. http://dx.doi.org/10.3406/chral.2001.1837.
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Ein Jahrhundert französischer Nietzsche-Rezeption. Nietzsches erste Kontakte mit den französischen Intellektuellen waren von Misserfolg gezeichnet. Die französischen Wagnerianer verziehen ihm seinen Bruch mit dem Meister nicht. Aber schon 1898 behauptete Gide, der Einfluss Nietzsches sei in Frankreich dem Erscheinen seines Werkes in übersetzter Form vorausgegangen. Bis zum Ersten Weltkrieg war Henri Albert der treue Diener des Werkes Nietzsches. Den gröβten Rückhalt fand er bei Gide und Valéry. Kein anderer deutscher Philosoph hat einen derartigen Erfolg in Frankreich gehabt, nicht einmal Schopenhauer. In den zwanziger Jahren zählte Nietzsche zu den Klassikern der europäischen Moderne. Ein Romanentwurf des jungen Jean-Paul Sartre (Une défaite 1927) geht auf die Lektüre einer Nietzsche-Biographie zurück. Unter der Feder der Autoren der «Nationalen Rechten» der dreiβiger Jahre verstärkten sich die Stereotype. Der Kulturpolitik der deutschen Besatzungsbehörde diente Nietzsche als ein Beispiel deutsch-französischer «Synthèse». Am Ende der dreiβiger Jahre prägte hingegen Georges Bataille den Begriff des «Heterogenen», um dasjenige zu bezeichnen, was sich den bürgerlichen Lebensformen und dem Zugriff der Sozialwissenschaften entzieht. Im Zeichen Nietzsches kämpfte Bataille an drei Fronten : gegen die Faschisten, gegen die Stalinisten und gegen «die kümmerlichen Bestrebungen des heutigen Liberalismus». Für seinen Freund Maurice Blanchot, der sich ebenfalls an Nietzsche orientierte, stand die «Polyphonie» (parole plurielle) «im Zusammenhang mit der Tatsache, dass der Mensch verschwindet» : Nietzsches Übermensch bedeutet vor allem «das Verschwinden von etwas, das sich einst Mensch genannt habe» Von der Rue d’Ulm bis hin zum Collège de France entdeckte die 1968er Generation die Philosophen des Zweifels wieder : natürlich Marx, Freud und Heidegger, aber vor allem Nietzsche, den Erfinder jener «Genealogie», in deren Namen alle Diskurse als Symptome zu behandeln sind. Deleuze, Foucault und Derrida waren die Exponenten dieser Nietzsche-Renaissance in der «Postmoderne». Seitdem nimmt Nietzsche einen hohen Rang im akademischen Kanon der Franzosen ein und hat so viel an Sprengkraft eingebüβt, wie er an historischer und philologischer Präsenz gewonnen hat.
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Kochnev, R. L. "Nietzsche, all too nietzschean." Omsk Scientific Bulletin. Series Society. History. Modernity, no. 3 (2018): 55–60. http://dx.doi.org/10.25206/2542-0488-2018-3-55-60.
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Burgess, Steven. "Nietzsche on Language and Logic." Epoché: A Journal for the History of Philosophy 24, no. 1 (2019): 155–80. http://dx.doi.org/10.5840/epoche20191113149.
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Recent commentators on Nietzsche’s philosophy have paid careful attention to his reflections on truth. While this issue has generated significant dispute, one prominent school of thought is in tacit agreement about the view of language that underlies Nietzschean truth. This view holds that certain linguistic entities can capture precise, distinct units of propositional content and static, rigidly designated conceptual meanings. A closer look at Nietzsche’s various analyses of language and logic reveals not only that he does not subscribe to such a position, but that he offers a sustained critique against the possibility of any form of atomism of language. It was only in the 1880s, after Nietzsche overcame his dualistic commitments to Kant and Schopenhauer and embraced a philosophy of becoming, that the full power of his critique is made manifest.
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Rivara Kamaji, Greta. "Sócrates según Nietzsche." Theoría. Revista del Colegio de Filosofía, no. 14-15 (October 1, 2003): 91–97. http://dx.doi.org/10.22201/ffyl.16656415p.2003.14-15.305.
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The article analyzes Nietzsche’s critique against Socrates specifically in Die Geburt der Tragödie. It explains the way in which Nietzsche considered Socrates as the first symbol of western rationalism, and questions the solidity of Nietzsche’s critique. This task could only be accomplished by the acknowledgement of the elements that led Nietzsche to an image of Socrates that one can estimate as a reductionism. Nonetheless, this does not imply that we should underestimate the fact that Nietzsche’s image of Socrates was not only a negative one: Nietzsche was able, with and through Socrates, to elaborate one of his most important proposals (i.e., Socrates as a musician), although he did not developed it to its last consequences.
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RATNER-ROSENHAGEN, JENNIFER. "“DIONYSIAN ENLIGHTENMENT”: WALTER KAUFMANN'S NIETZSCHE IN HISTORICAL PERSPECTIVE." Modern Intellectual History 3, no. 2 (August 2006): 239–69. http://dx.doi.org/10.1017/s1479244306000734.
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Walter Kaufmann's monumental study of Friedrich Nietzsche's philosophy, Nietzsche: Philosopher, Psychologist, Antichrist (1950) dramatically transformed Nietzsche interpretations in the postwar United States and rendered Kaufmann himself a dominant figure in transatlantic Nietzsche studies from 1950 until his death in 1980. While the longevity of Kaufmann's hegemony over postwar American Nietzsche interpretations in particular is remarkable, even more so is the fact that he revitalized the career of such a radical thinker in the conservative intellectual climate of the 1950s. Philosophers and historians typically credit Kaufmann with rescuing Nietzsche from the Nazis, but argue that he did so by denaturing Nietzsche's philosophy of power and narrowly transforming him into an existentialist. By contrast, this essay argues that Kaufmann took a much more dramatic step by extending the scope of Nietzsche's philosophy, demonstrating how his ideas resonated with but also transcended the dominant philosophies of the day. Kaufmann presented Nietzsche as a philosopher uniquely poised to bridge the increasing mid-century rift between continental and analytic philosophies, as well as between the increasingly distinct moral worlds of academic philosophers and general readers. At a time when philosophical discourses within the university and beyond were pulling apart, Kaufmann put Nietzsche to work to bring them back together. By emphasizing Nietzsche's harmony with the range of scholarly and popular philosophical concerns of mid-century, he also established, for the first time in the United States, Nietzsche's role as a canonical thinker in the Western tradition.
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MELLAMPHY, NANDITA BISWAS. "Affective Aporetics: Complementary Contradictions in the Interpretation of Friedrich Nietzsche." PhaenEx 6, no. 1 (May 27, 2011): 121. http://dx.doi.org/10.22329/p.v6i1.3154.
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In 1971, Wolfgang Müller-Lauter introduced his study of Nietzsche as an investigation into the history of modern nihilism in which “contradiction” forms the central thread of the argument. For Müller-Lauter, the interpretive task is not to demonstrate the overall coherence or incoherence of Nietzsche’s philosophy, but to examine Nietzsche’s “philosophy of contradiction.” Against those such as Karl Jaspers, Karl Löwith and Martin Heidegger, Müller-Lauter argued that contradiction is the foundation of Nietzsche’s thought, and not a problem to be corrected or cast aside for exegetical or political purposes. For Müller-Lauter, contradiction qua incompatibility (not just mere opposition) holds a key to Nietzsche’s affective vision of philosophy. Beginning with the relationship between will to power and eternal recurrence, in this paper I examine aspects of Müller-Lauter’s account of Nietzsche’s philosophy of contradiction specifically in relation to the counter-interpretations offered by two other German commentators of Nietzsche, Leo Strauss and Karl Löwith, in order to confirm Müller-Lauter’s suggestion that contradiction is indeed an operative engine of Nietzsche’s thought. Indeed contradiction is a key Nietzschean theme and an important dynamic of becoming which enables the subject to be revealed as a “multiplicity” (BGE §12) and as a “fiction” (KSA 12:9[91]). Following Müller-Lauter’s assertion that for Nietzsche the problem of nihilism is fundamentally synonymous with the struggle of contradiction experienced by will to power, this paper interprets Nietzsche’s philosophy of contradiction in terms of subjective, bodily life (rather than in terms of logical incoherences or ontological inconsistencies). Against the backdrop of nihilism, the “self” (and its related place holder the “subject”), I will argue, becomes the psycho-physiological battlespace for the struggle and articulation of “contradiction” in Nietzsche’s thought.
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Lewin, Michael. "Nietzsche Was No Perspectivist." Philosophies 9, no. 1 (January 5, 2024): 9. http://dx.doi.org/10.3390/philosophies9010009.
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There is a widespread agreement that Nietzsche has developed a kind of position or doctrine called ‘perspectivism’. Scholars go on and develop metaphysical, semantic, epistemic, and psychobiological interpretations of the supposed Nietzschean perspectivism or even ‘perspectivisms’. They engage in debates about whether this perspectivism is relativistic, realistic, or anti-realistic and what the tenets of perspectivism are. In this paper, I suggest putting an end to this practice. I examine Nietzsche’s explicit mentions of the term ‘perspectivism’, the problems associated with the misunderstanding of this term as a label, attempts to reconstruct perspectivism based on explicit mentions of ‘perspective’ and related vocabulary, and doctrinal assumptions scholars try to connect with this terminology.
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Johnson, J. Scott, and Leslie Paul Thiele. "Reading Nietzsche and Foucault: A Hermeneutics of Suspicion?" American Political Science Review 85, no. 2 (June 1991): 581–92. http://dx.doi.org/10.2307/1963177.
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To what extent and in what respects does the political thought of Michel Foucault reflect the influence of Friedrich Nietzsche's ideas? In the September 1990 issue of this Review, Leslie Paul Thiele firmly asserted Nietzschean roots for Foucault's thought. In this Controversy, Thiele's claims are disputed by J. Scott Johnson. Johnson argues that Foucault's theory is rooted as much in Marx as in Nietzsche and that Foucault himself refuted Thiele's interpretation. In his response, Thiele takes issue with Johnson's critique.
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Ercole, Venessa. "Nietzsche and Music." Nietzsche-Studien 50, no. 1 (September 8, 2021): 329–39. http://dx.doi.org/10.1515/nietzstu-2021-500119.
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Abstract As the relationship between music and philosophy in Nietzsche’s thought and life continues to fascinate, new approaches to the treatment of music in Nietzsche studies have emerged which take seriously the importance of music, not only in Nietzsche’s life, but for his philosophical project as a whole. While Nietzsche’s often-quoted claim that life without music would be a mistake was once treated as a quip, the quality and breadth of the works reviewed here demonstrate that this invaluable area of Nietzsche’s thought is finally receiving the rigorous treatment it deserves. The works below each offer new and valuable insights on this exciting and growing area of Nietzsche studies which aid us in understanding where to place Nietzsche’s most loved art form in the framework of his philosophy.
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Ercole, Venessa. "Nietzsche and Music." Nietzsche-Studien 50, no. 1 (August 18, 2021): 329–39. http://dx.doi.org/10.1515/nietzstu-2021-0017.
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Abstract As the relationship between music and philosophy in Nietzsche’s thought and life continues to fascinate, new approaches to the treatment of music in Nietzsche studies have emerged which take seriously the importance of music, not only in Nietzsche’s life, but for his philosophical project as a whole. While Nietzsche’s often-quoted claim that life without music would be a mistake was once treated as a quip, the quality and breadth of the works reviewed here demonstrate that this invaluable area of Nietzsche’s thought is finally receiving the rigorous treatment it deserves. The works below each offer new and valuable insights on this exciting and growing area of Nietzsche studies which aid us in understanding where to place Nietzsche’s most loved art form in the framework of his philosophy.
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Rynhold, Daniel, and Michael J. Harris. "Modernity and Jewish Orthodoxy: Nietzsche and Soloveitchik on Life-Affirmation, Asceticism, and Repentance." Harvard Theological Review 101, no. 2 (April 2008): 253–84. http://dx.doi.org/10.1017/s0017816008001806.
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Much ink has been spilt over the question of “Nietzsche and the Jews” ever since the distortion of Nietzsche's manuscripts by his sister, Elizabeth Förster-Nietzsche, forged the links with Nazism that would be further developed by the likes of Alfred Bäumler into a “carefully orchestrated cult.” Though it is a portrait long dismissed in the academic world, a combination of Nazi propaganda and some subsequent scholarship has ensured that the picture of Nietzsche as a virulent anti-Semite who provided Nazism with its conceptual underpinnings lingers in the popular mind. Most scholars, however, now accept at worst a more ambivalent picture. Others go beyond ambivalence, with Weaver Santaniello turning the accusation of anti-Semitism on its head by arguing that Nietzsche's contempt for anti-Semitism was one of the driving forces behind his critique of liberal Christianity, which in its use of “conservative theological concepts . . . perpetuate[s] anti-Semitism.” Even Crane Brinton, arguably one of those scholars most responsible for perpetuating the misrepresentation of Nietzsche as an anti-Semite, insisted that he had never maintained “that Nietzsche was a ‘proto-Nazi’.” But whilst Nietzsche is almost universally exonerated from the charge of personal anti-Semitism, Brinton's claim that “occasionally [Nietzsche] comes very close indeed to the Nazi program,” though based on poor use of Nietzsche's writings and rightly dismissed by Walter Kaufmann, continues to find echoes even amongst more careful Nietzsche scholars, who claim that he “did have some responsibility for Nazi crimes.”
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Burgess, J. Peter. "Value, Security and Temporality in Nietzsche's Critique of Modernity." Sociological Review 60, no. 4 (November 2012): 696–714. http://dx.doi.org/10.1111/j.1467-954x.2012.02136.x.
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A certain pathos of temporality is at the core of Nietzsche's critique of reason, and it is this pathos that motivates his questioning of the Western discourse of values and of valuation. The well-rehearsed Nietzschean thesis about the decline of values in modernity – nihilism as a kind of character fault of the modern personality –builds in effect less upon the values themselves (whatever these might be specified as) than upon a certain evolution in the human subject. An evolution in the subjectivity that has turned humans around from what Giddens (perhaps misleadingly) called ontological security towards their evolving capacity to navigate an unknown future and negotiate the values that flow from it. This article tries to demonstrate how Nietzsche's notion of modern subjectivity is in this sense inseparable from our negotiation of values over time; inseparable, in other words, from a certain axiology of time. Critically, it is not nihilism that is Nietzsche's primary concern – as so many read him – but rather his notion that values are inhabited by their own contingency: namely, the very possibility of their own exhaustion. For Nietzsche, the critique of morality is a particular case of his critique of values. All evaluation, all practices of conceptualizing, determining and applying values fits into the kind of genealogy Nietzsche carries out on morality. For Nietzsche there is an inseparable link between the supposed essence of value and the temporal field in which their rise or decline is experienced, and bemoaned.
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Vihalem, Margus. "KAIP ATSIKRATYTI SUBJEKTO? APIE KELETĄ NIETZSCHE’S SUBJEKTIŠKUMO KRITIKOS ASPEKTŲ." Problemos 80 (January 1, 2011): 158–71. http://dx.doi.org/10.15388/problemos.2011.0.1301.
Full textAbstract:
Straipsnyje analizuojama subjekto (kartais vadinamo savastimi) samprata Friedricho Nietzsche’s filosofijoje, remiamasi tekstais, susijusiais subjekto samprata, ypač gausybe pomirtinių fragmentų, paskelbtų kaip Nachlass Colli ir Montinari kritiniame leidime. Straipsnyje tvirtinama, jog subjekto reikšmės klausimas užima reikšmingą vietą Nietzsche’s filosofijoje ir yra būtinas jo valios valdyti morfologijos supratimo pamatas. Iškilaus filosofo pateikiama subjekto sąvokos kritika yra dažnai nuvertinama dėl šio klausimo fragmentiškumo jo raštuose. Straipsniu siekiama vėl pristatyti Nietzsche’ę kaip vieną iškiliausių šiuolaikinės antisubjekyvistinės mąstysenos proponentų ir parodyti, kodėl šio mąstytojo pateikiama subjekto sampratos kritika yra integrali dvidešimtojo amžiaus kritinės minties dalis.Pagrindiniai žodžiai: Nietzsche, subjektas, subjektiškumas, savastis.How to Get Rid of the Subject? On Some Aspects of Nietzsche’s Critique of SubjectivityMargus Vihalem SummaryThe article deals with the concept of the subject (also referred to as the self) in Friedrich Nietzsche’s philosophy and is based on a range of texts relating to the concept of the subject, especially his numerous posthumous fragments gathered as Nachlass in Colli/Montinari’s critical edition. The article argues that the question of the subject’s place and meaning in general carries crucial weight in Nietzsche’s thinking and forms an indispensable basis for understanding his morphology of the will to power. The importance of his critique of the concept of the subject is in fact largely overlooked, due to the fragmented treatment of this topic in his writings. This article is an attempt to re-establish Nietzsche as one of the most eminent proponents of the modern anti-subjectivist thinking and serves to indicate why his critique of the concept of the subject plays an integral role in the 20th century critical thinking.Keywords: Nietzsche, subject, subjectivity, self.