Nietzsche's Thinking Research Articles

Moralitas Menurut Friedrich Nietzsche: Eksplorasi “Mentalitas Budak”

This writing explores the life and thoughts of Friedrich Nietzsche, a German philosopher known for his critique of Christian morality and traditional concepts in society. Nietzsche, who was born into a devout Christian family, developed views that opposed Christian morality, which he believed created a slave mentality. He advocated for a morality focused on self-preservation and the elevation of individual dignity, proposing the concept of the superior human or ubermensch that emphasizes strength, courage, and freedom. Nietzsche's thoughts led to egoism and a rejection of absolute authority, emphasizing the importance of individuals to develop themselves to the fullest. This writing also discusses how Nietzsche's thoughts remain relevant in contemporary contexts, urging individuals to prioritize themselves and achieve their best potential. Additionally, the author highlights how Nietzsche, as a productive thinker, has influenced many existentialist philosophers and the development of modern Western philosophy with his nihilistic views. While his contributions are acknowledged as significant, this writing also underscores that his views pose new dangers to current philosophical thinking.

The Will to Nothingness: An Essay on Nietzsche’s On the Genealogy of Morality

<i>The Will to Nothingness: An Essay on Nietzsche’s On the Genealogy of Morality</i>

Nietzsche and Friendship

Nietzsche and Friendship

The Problem of Affective Nihilism in Nietzsche: Thinking Differently, Feeling Differently

The Problem of Affective Nihilism in Nietzsche: Thinking Differently, Feeling Differently

Nietzsche's Dawn: Philosophy, Ethics, and the Passion of Knowledge

Nietzsche's <i>Dawn:</i> Philosophy, Ethics, and the Passion of Knowledge

Existence, Emptiness, and Qi: Leah Kalmanson's Cross-Cultural Existentialism

Existence, Emptiness, and Qi:Leah Kalmanson's Cross-Cultural Existentialism Eric S. Nelson (bio) I. Introduction: Whose Culture? Which Existentialism? Leah Kalmanson's Cross-Cultural Existentialism offers an original and provocative interpretation of existentialist themes and threads running through classical and modern East Asian Buddhist (fojiao 佛教) and Ruist (Rujia 儒家) philosophical sources. The book takes its point of departure in existential questions concerning meaningfulness and meaning-formative practices, as articulated in European existentialism and postexistentialism, and traces how these questions are and can be addressed in their own terms in dharmic and Song dynasty Ruist discourses of karma (ye 業), vital force (qi 氣), and ritual propriety (li 禮). The book elucidates existential techniques and practices encompassing case studies of Buddhist merit-making ceremonies (pp. 42–62), Confucian/Ruist self-cultivation methods (pp. 86–89), ritual memorization and recitation of texts (pp. 73–77, 98–101), and Yijing divination (pp. 81–90). As I am highly sympathetic with the argument and analysis of this work, I will describe and extend its insights and pose a few questions for clarification and further discussion and contextualization, beginning with the concepts of existentialism and the speculative that are positioned to initially frame the issues at stake in this volume and concluding with questions of emptiness and qi. The introduction and first chapter provide an initial overview of the problematic of meaninglessness and the creation of meaningfulness in European existentialism—and Nietzsche in particular (Kalmanson 2020, pp. 30–34). Here it becomes clear that paradigmatic existentialist philosophies, with their unique interpretive strategies and stakes concerning freedom, guilt, death, and anxiety, should be differentiated from the existential thematics that play a significant role in the East Asian philosophies under discussion.1 Still, existentialism signifies something more specific than shared or overlapping thematics in Cross-Cultural Existentialism. It means in this context a certain style of philosophizing concerning existence rather than a commitment to particular conception of existence as without determining essence and radically free (Sartre 1956, p. 775). In chapter 1, Kalmanson draws in particular on Nietzsche's thinking of the creation and formation of meaning and achieving a "great health." This [End Page 278] is interpreted in relation to practices of the balanced nourishment of life through the enactment of "daily renewal" (rixin 日新) and "ceaseless vitality" (shengsheng bu xi 生生不息). She also introduces Foucault's later writings on the Hellenistic and Christian practical formation of subjects through disciplines and techniques to examine East Asian philosophies in terms of their own practices of the cultivation of meaning, subjectivity, and interiority (Kalmanson 2020, pp. 14–15, 131–142). Subjectivity and interiority have been associated with a particular understanding of the Occident, as in the still influential discourse that opposes "Occidental freedom" and "Oriental despotism," and the present work radically reinterprets their significance in Ruist and dharmic discourses and practices. The concept of "existentialism" employed here operates accordingly with reference to, yet reverses and reframes, exemplary forms of existentialism and their notion of existence. This includes the radical doubt and individuation that characterized existence in relation to the absurd, the infinite, and God in Søren Kierkegaard, and the radical freedom, choice, and seemingly infinite social-political responsibility of existing in Jean-Paul Sartre's Being and Nothingness and his 1945 paradigmatic lecture "Existentialism is a Humanism," which popularized the very idea of existentialism: "Freedom is existence, and in it existence precedes essence" (Sartre 1956, p. 775). In contrast to existence as thrownness demanding radical freedom and individuation in Kierkegaard and Sartre, and an ethos of authenticity, in Kalmanson's proposed reorientation existentialism concerns "solicitude (you 憂) instead of anxiety, seriousness (jing 敬) instead of absurdity, stillness (jing 靜) instead of alienation, and sincerity (cheng 誠) and spontaneity (ziran 自然) in place of authenticity and freedom."2 This shift entails an alteration in the notion of existence itself and a distinctive ontology or metaphysics that Kalmanson designates speculative. II. Old and New Mirrors of the Speculative A second key notion deployed and explicated throughout the work, particularly in chapter 1 and the conclusion, is that of the speculative. Existentialism is interpreted, perhaps contrary to the anti-Hegelian and antimetaphysical impulses of classical European existentialism, as metaphysical and speculative such that the concept can embrace the cosmological and...

BERKUASA TANPA BEKAL AGAMA, STUDY KRITIK PEMIKIRAN NIETZSCHE

The thought of a philosopher named Nietzsche was influenced by the shadows of life in the past, where he was very disappointed with the Christian concept of ignoring the reality of life, the shackles of worship ceremonies to the point of ignoring the essence of life itself. directly reject life, because in the reality of human life has lust, by acknowledging the existence of God then the human will is shackled. One of Nietzsche's ambitions about life is the will to power, a superior human being according to him is the extent to which he is in power, but on the other hand he also does not believe in religion, even though religion plays a very important role in his assistance to power. So, in this paper, the author refutes Nietzsche's thoughts about his antipathy to religion, it is religion that prevents humans from committing criminal acts.

Epicurus: A Case Study of Nietzsche's Conception of a “Typical Decadent”

Abstract Nietzsche's portrayal of Epicurus in his middle period of 1878–82 is one of an inspiring figure and kindred spirit, which is then generally considered by commentators to change to a more ambivalent one in his later writings, particularly those from 1886 to 1888. In this article, I argue that this change in Nietzsche's opinion of Epicurus can be explained by his gradual realization that Epicurus advocates a particular form of Greek decadence, which neither Nietzsche nor the secondary literature on him ever formally name. As a consequence of this promotion of a life-inhibiting value that potentially undermines the flourishing of humanity, Nietzsche thinks Epicurus should be construed not just as a “decadent” but, in fact, a “typical” one, which I will argue is a distinct opprobrium that the secondary literature to date often cites but does not fully expound.

Nietzsche's Metaphilosophy: The Nature, Method, and Aims of Philosophy

Nietzsche's Metaphilosophy: The Nature, Method, and Aims of Philosophy

A Nietzschean Account of Valuing

ABSTRACT I give an account of Nietzsche's conception of valuing that builds on Paul Katsafanas's account. Katsafanas argues that an agent values x iff the agent (1) has a drive-induced positive affective orientation toward x, and (2) does not disapprove of this affective orientation. I object to condition (2), showing that Nietzsche thinks we can disapprove of our values and still count as holding them. On my view, an agent values the aim of one of their drives when the drive is strong enough to generate an abiding positive affective orientation toward its aim. I argue that my view can address the four objections Katsafanas levels against Richardson's, Poellner's, and Clark and Dudrick's accounts, without neglecting the Nietzschean thought that we can feel intensely conflicted and uneasy about our values.

Reading Nietzsche in Egyptian Context The Concept of Transcendence in Nietzsche's Thinking

Reading Nietzsche in Egyptian Context The Concept of Transcendence in Nietzsche's Thinking

Manusia Ideal Dalam Prespektif Tasawwuf dan Filsafat (Studi Komperatis Pemikiran Ibnu Araby dan Nietsche Tentang Manusia)

The variety of thoughts about the optimal attainment of human self and the satisfaction of human life is what may have made Arthur Schopenhauer (1788-1868) deny all worldly phenomena. He saw that the world was full of suffering. Humans, as the supreme product of the basic activities of the world, are in fact the most unfortunate creatures. Therefore, humans will be able to achieve happiness when they are able to kill passions and cravings. Studies on the optimal achievement of humans and the meaning of human life from the two figures above, are still important and beneficial to do. Because the concept of the ideal human being is a model and example for us that we can emulate or maybe we can make it happen if we feel fit and believe in the truth. But the question might arise, is it still relevant to study the thoughts of long-dead figures such as Ibn Arabi and Neitzsche? in the opinion of the author, the study of their thinking is still relevant. Because in their thoughts are contained eternal pearls, and because of the peculiarity of each thought. This is evident if we pay attention today, where the thoughts of the two figures are still the subject of study in various countries, both in the West and the East. The works that examine Nietzsche's thoughts about the Ubermensch man include the work of Chairul Arifin, entitled The will to power: Briedrich Nietzsche. This book discusses Nietzsche's views on human beings and his anti-theism. These two thoughts are then connected by the author of this book with Nietzsche's main thought, namely the will to power. And in one of its chapters, the book also examines the concept of Ubermensch Nietzsche. Another work that addresses Nietzsche and Nietzsche's main ideas, including Ubermensch in a separate chapter is Nietzsche by St Sunardi. Besides that, there are other books. Of the books mentioned above and others to the best of the author's knowledge, there has never been found a work that specifically compares Ibn Arabi's insan kamil concept and Nietzsche's Ubermensch concept.

Nietzsche's The Gay Science: An Introduction

<i>Nietzsche's</i> The Gay Science: <i>An Introduction</i>

Nietzsche as Critic and Proponent of Socialism: A Reappraisal Based on Human, All Too Human

ABSTRACT Against the impression that what he says about socialism is either indiscriminately hostile or somewhat superficial, I show Nietzsche to be a subtle and nuanced judge of socialism in his first three “middle period” works—Human, All Too Human, Assorted Opinions and Maxims, and The Wanderer and His Shadow. First, I argue that the critique of socialism contained within the two volumes of HH cuts deeper than generic dismissals of socialism found in later work. Second, I contend that Nietzsche's critique of socialism is not his final word, but comes with an equally pointed critique of the “property-minded.” Third, I demonstrate that although Nietzsche diagnoses both pro-socialists and anti-socialists as driven by factionalism, he is not committed to a position of neutrality. Finally, I examine his claim that when economic equalities grow extreme, determinedly socialist policies merit strong support, and argue for the contemporary relevance of Nietzsche's thinking about socialism.

Nietzsche's Culture of Humanity: Beyond Aristocracy and Democracy in the Early Period

Nietzsche's Culture of Humanity: Beyond Aristocracy and Democracy in the Early Period

Revaluations through Dance: Friedrich Nietzsche's Thought in Isadora Duncan's Speech The Dance of the Future

Friedrich Nietzsche's influence on Isadora Duncan's work, in particular his idea of the Dionysian, has been widely discussed, especially in regard to her later work. What has been left underdeveloped in critical examinations of her work, however, is his influence on her earlier choreographic work, which she defended in a famous speech held in 1903 called The Dance of the Future. While commentators often describe this speech as ‘Nietzschean’, Duncan's autobiography suggests that she only studied Nietzsche's work after this speech. I take this incongruity as a starting point to explore the connections between her speech and Nietzsche's work, in particular his Thus Spoke Zarathustra. I argue that in subject and language Duncan's speech resembles Nietzsche's in important ways. This article will draw attention to the ways in which Duncan takes her cues from Nietzsche in bringing together seemingly conflicting ideas of religion and an overturning of morality; Nietzsche's notion of eternal recurrence and the teleology present in his idea of the Übermensch; and a renegotiation of the body's relation to the mind. In doing so, this article contributes not only to scholarship on Duncan's early work but also to discussions of Nietzsche's reception in the early twentieth century. Moreover, the importance Duncan ascribes to the body in dance and expression also asks for a new understanding of Nietzsche's own way of expressing his philosophy.

Nietzsche's intuitions

ABSTRACT This essay examines a particular rhetorical strategy Nietzsche uses to supply prima facie epistemic justification: appeals to intuition. I first investigate what Nietzsche thinks intuitions are, given that he never uses the term ‘intuition’ as we do in contemporary philosophy. I then examine how Nietzsche can simultaneously endorse naturalism and intuitive appeals. I finish by looking at why and how Nietzsche uses appeals to intuition to further his philosophical agenda. Answering these questions should provide a new and deeper understanding of how Nietzsche does philosophy.

Nietzsche, Self-Disgust, and Disgusting Morality

ABSTRACT This article addresses two topics related to disgust in the philosophy of Friedrich Nietzsche: (1) how moral disgust is harmful and (2) to what extent moral disgust is conditionally fitting. Nietzsche argues that self-disgust is dangerous because it is characteristic of ascetic morality. Yet disgust is conditionally fitting insofar as it triggers an adverse reaction to ascetic moral systems, or what I have called “disgusting moralities.” The first section is a general analysis of the role of self-disgust in the cultivation of ascetic morality. In the second section, I compare this analysis of disgust to two popular contemporary theories of disgust (the Terror Management and Animal-Nature Reminder theories). In the third section, I argue that Nietzsche advocates disgust at certain harmful moral systems. He thinks disgust is a fitting emotion for such moral systems because it causes an immediate adverse reaction. This reaction is fitting, Nietzsche thinks, because such moral systems are infectious. I maintain his view of disgust is compatible with convincing psychological theories of disgust, namely the Entanglement Thesis and Co-Opt Thesis.

Contesting Nietzsche

Contesting Nietzsche

THE DECONSTRUCTIVE SEMIOTICS OF FISHING MANTRA DICTION IN THE BAJO ETHNICS

Language is a form of human emergency sensitivity to the situation around it. If observed, if the linguistic position is in the semiotic point pattern, then natural signs can be a form of verbal power. Accompanying Nietzsche's thoughts on a strategy he calls "geneology" in historicism, in order to observe the traditions of creativity that exist in society, Nietzsche believes that every creation has a special set of interests for a particular location or context. The Bajo people as a sea tribe in general, including ethnic Bajo who inhabit Katela Island in West Muna Regency, Southeast Sulawesi also establish this creative process in the copyright mantra, which is in the form of sea spells arranged in diction and symbols on signs and codes given by nature. The significant process occurs when spells as something that is believed by the Bajo people in fishing activities have many functions. This study adopts Derrida's Deconstruction theory, in Derrida's view, the core location of deconstruction is deconstruction related to language. If conventional semiotics emphasizes the signification process, namely the functioning of the sign as a reflection of established social codes, then in the poststructuralist semiotics which is emphasized is a significant process, namely a creative creation of signs and codes without and without limited.&#x0D; Keywords: Deconstructive Semiotics, Sea Mantra Dictation, and Bajo Ethnicity