Nietzsche's Conception Research Articles

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 Search for Philosophy: On the Middle Writings and Nietzsche's Free Spirit Works: A Dialectical Reading

Nietzsche's Search for Philosophy: On the Middle Writings and Nietzsche's Free Spirit Works: A Dialectical Reading

Nietzsche's The Gay Science: An Introduction

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

El sentido deportivo de la vida en la hermenéutica raciovitalista de Ortega y Gasset

El trabajo pretende mostrar, en primer lugar, que el raciovitalismo de José Ortega y Gasset constituye una de las líneas posibles del proceso de transformación hermenéutica del pensamiento contemporáneo. La impronta nietzscheana de carácter hermenéutico en el desarrollo del pensamiento orteguiano se manifiesta en aspectos muy relevantes, como la importancia del cuerpo y la innovadora noción de vida, que son asuntos decisivos para comprender el deporte.En segundo lugar, hay que aprovechar las ricas reflexiones de Ortega y Gasset sobre el deporte, que tienen un alcance muy relevante para la entera vida humana, a partir de la reivindicación de una noción de cuerpo viviente (Leib) y de una nueva noción de la vida. El deporte forma parte de un horizonte vital no reducido por la estrecha perspectiva utilitaria, sino que anuncia la forma superior de la existencia humana, la apertura a un sentido festival y creativo de la vida. Ésta exige una disciplina, que no se conforma con el mero cumplimiento correcto de unas normas, sino que incita a perfeccionarse indefinidamente. La cualidad de lo deportivo es la vitalidad creativa, una nueva forma de entender la vida. Porque desde esta nueva perspectiva vital, ya no sirve como modelo el homo oeconomicus, sino que el fenómeno vital entendido de modo deportivo es festival, alegre, creativo, agonal y olímpico, libérrimamente esforzado, fuente de energía con sentido. La vida es en principio creación, experimento creador, como en la concepción nietzscheana.

Nabokov and Nietzsche: Problems and Perspectives by Michael Rodgers

Reviewed by: Nabokov and Nietzsche: Problems and Perspectives by Michael Rodgers Constantine Muravnik (bio) Michael Rodgers' Nabokov and Nietzsche: Problems and Perspectives, New York, NY: Bloomsbury, 2018. ISBN 1501339575 In his book on Nabokov and Nietzsche, Michael Rogers embarked on an ambitious and worthwhile project of mapping out what he calls "a broader relationship between Nietzsche and Nabokov." In doing so, he went beyond the vexed question of possible influence and, in addition to critical analyses of specific references and allusions to Nietzsche and his ideas, focused on devising a broader interpretive paradigm for a more comprehensive and productive reading of Nabokov through a Nietzschean lens. The framework of Nietzsche's thought meant to provide a more balanced reading of Nabokov's oeuvre and held a promise of reconciling a number of conflicting trends and hermeneutic problems in Nabokov studies, such as morality v. amorality, the individual v. the social, otherworldly v. this-worldly, imagination v. reality, interpretive ambiguity v. definitive solutions to narrative puzzles. This author actively engaged with many Nabokovian scholars, thought through his overall argument, and soundly structured his project into six chapters and three parts (two chapters in each). Part One explores Nabokov's direct involvement with Nietzsche's key philosophical notions–eternal recurrence in Pnin, Mary, and The Defense (Chapter 1) and the will to power in Recruiting and The Vane Sisters (Chapter 2). Part Two moves away from direct textual mentions and allusions and develops Nietzschean readings of Lolita (Chapters 4) and Pale Fire (Chapter 5). Part Three goes beyond Nietzsche, that is to say, it investigates Nabokov's deviations from Nietzsche's ideas and principles meaningful only if seen against the background of their implicit similarities. Rogers considers Nabokov's engagement with and refashioning of Nietzsche's conception of the Übermensch on the material of Despair and Ultima Thule (Chapter 5) and Nabokov's otherworld against Nietzsche's emphatic this-worldliness in The Gift. The Introduction aptly prepares the reader for what lies ahead, and the Conclusion revisits and sums up the main steps in the overall argument. The book is written with lucidity and conviction, and the reader never feels abandoned at any turn of its complex argument. However, as an ambitious interdisciplinary project, Roger's book on Nabokov and Nietzsche suffers from an expected deficiency–an unequal level of expertise in philosophy and literary studies. The author's command of the philosophical material lags behind his facility with Nabokov's oeuvre and its scholarship, which throws the project out of balance with major and minor consequences. Overall, the book addresses the readers knowledgeable of and interested in Nabokov and treats Nietzsche's philosophical legacy with insufficient depth. Nietzsche is a particularly difficult philosopher. His aphoristic and ostensibly haphazard style with paradoxical ebbs and flows of ideas prevents a casual reader from inferring a unified, solid–but multifaceted and usually multi-step–argument. Much like Nabokov, Nietzsche expects his readers to be lost in his labyrinthine thought before they reemerge by their own intellectual effort and will. Moreover, it is hardly possible to understand Nietzsche without Schopenhauer and give full credit to both without Kant, particularly his third Critique, Critique of Judgement. The lack of this philosophical background in Roger's book results in one egregious misunderstanding [End Page 137] concerning Nietzsche's celebrated "thought of thoughts," as Heidegger dubbed it, the eternal recurrence of the same (Vol. II 70).1 Notwithstanding the substantial scholarly literature on it, Nietzsche's concept of eternal recurrence has taken a life of its own over the past one hundred plus years and entered the arts and folklore as an independent phenomenon of culture comparable with Nabokov's Lolita. Both, of course, do little justice to their respective originals. It appears that Rogers mistook Nietzsche's "eternal recurrence of the same" for déjà vu phenomena, involuntary memory, or cyclical, circular, and spiral forms of time. This confusion largely invalidates the Nietzschean side of his argument in Chapter 1. Nietzsche's apophatic manner of exposition encourages the confusion: instead of laying out his concept, he begins its discussion in Zarathustra with what it is not, that is, with Schopenhauer's version of eternal recurrence, "constant recurrence...

„Szczere słowo o sobie”. Twórczość Waldemara Bawołka w świetle tradycji cynickiej

“An Honest Word About Himself.” The Work of Waldemar Bawołek in the Light of the Cynic Tradition The article is an attempt to read the works of Waldemar Bawołek in the light of the cynic matrix of an other life, as interpreted in the texts of Michel Foucault and Peter Sloterdijk. The work of Bawołek is treated as an existential project in line with the cynic tradition of spiritual exercises, in which the key role is played by the ideal of honesty and the principles of shamelessness, poverty, vigilance and sovereignty that serve its implementation. In Foucault’s thought, this tradition was presented as a kind of wandering idea whose separate forms are, among others, Christian ascetic patterns, the Nietzschean concept of the superman, or the modernist paradigm of authenticity. The category of the subject’s sincerity in Bawołek’s work is presented with reference to the theoretical model of the sylleptic self, which in the final part of the article is confronted with the main features of the New Sincerity literary trend.

Традиції скептицизму й дискурс постправди в британських постпостмодерністських романах

In the paper, the forms of critical perception of reality inherent to the protagonists of contemporary British novels (“The Curious Incident of the Dog in the Night-Time”, “Carry Me Down”, “Little Stranger”, etc.) have been discussed. The author has analyzed strategies for reactivation of skepticism in British post-postmodern novel “Cloud Atlas” by D. Mitchell. The specificity of the representation of skepticism in literary post-postmodernism is investigated; in particular, theoretical considerations of L. Miroshnychenko, O. Boynitska and other experts in English/British literature have been developed. The peculiarities of dystopia as a part of the metageneric phenomenon of post-postmodernistic novel “Cloud Atlas” have been revealed. The features of representation of propositional and existential truths in contemporary British novel are outlined. The mechanisms of counteraction to the forms of post-truth and the simulacrum “truths” represented in “Cloud Atlas” as part of capitalist ideological discourse, which leads to a distorted perception of reality and civilization catastrophe, have been outlined. It is revealed that in “Cloud Atlas” there is a critique of hypertrophied consumerism and the loss by contemporary literature the ability to be the source of existential meanings. The specific features in human representation as a dual phenomenon in post-postmodern British novel (Nietzsche's conception of the revaluation of values and the will to power in “Cloud Atlas” is depicted ambivalently) has been explored in the paper. I state that post-postmodernism is a cultural paradigm that unites aesthetic and philosophy of modernism and postmodernism. Besides, the post-postmodern novel has a specific feature resulted in a special narrative mode that combines scientific discoveries that influence the narrative with a special philosophical realm. In the paper, David Mitchell’s novel “Cloud Atlas” has been discussed as an example of post-postmodern writing that reveals emotional sincerity and skepticism, utopic way of thinking and anticolonial discourse. The novel exploits epic beginning to involve the reader in a special atmosphere created by the omnipotent narrator. The end of the story is a metaphorical return to the beginning; however, the starting point was changed. The novel exploits six separate stories that are interlinked according to the idea of eternal returning presented by Nietzsche and realized in the novel in the image of “Cloud Atlas” (symphony). The reality in the novel is exploited as a multifaceted phenomenon and time is depicted according to super-string astrophysical theory. The research gives a clue to understanding the philosophical boarders of post-postmodernism and demonstrates the combination of different discourses (humanitarian and scientific) in contemporary British novel. The paper provides new findings in explaining philosophical parameters of post-postmodern novels.

Do Not Forbid Nietzsche to Minors: On Deleuze's Symptomatological Thought

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.

A Hero’s Life and Nietzschean Struggle in Richard Strauss’s Ein Heldenleben

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.

“Being Just Is Always a Positive Attitude”: Justice in Nietzsche's Virtue Epistemology

ABSTRACT In his early-middle works, notably in the Untimely Meditations and Human, All Too Human, Nietzsche uses the concept justice (Gerechtigkeit) in an unusual way: he treats it as an individual virtue rather than a structural virtue of societies and political or legal systems; he distinguishes between practical and epistemic justice, and focuses his analysis and praise almost exclusively on the latter; and he places unusual emphasis on the distinctive feeling or affect associated with the exercise of epistemic justice. This article aims to make sense of Nietzsche's peculiar conception of justice in by contextualizing it in two respects. First I show how it fits into and supports an interpretation of Nietzsche as a virtue epistemologist. Then I show how elements of Nietzsche's epistemic and affective notion of justice persist in his later work, notably in his doctrine of perspectivism, in the more straightforwardly practical and political account of justice sketched in the Genealogy, and his conception of the role of the philosopher of the future.

La excesiva e irremediable humanidad de la verdad: lenguaje e historia en el Nietzsche de la fase 1873-8

In Nietzsche’s early works, the concatenation of the small essay On Truth and Lies in a Nonmoral Sense, his second Untimely Meditaion: On the Use and Abuse of History for Life and his book Human, all too Human, we can witness the sustained quickness in the evolution of the Nietzschean conception of truth as a metaphorical construct. Its validation rests on its practical dimension as life-affirming action and contemplation, and so, philosophy is declared as a labor of clarification of how living and thinking life are the same thing. Besides, this path of thought brings out the statement of our historical background as an essential item for our understanding of how we have come to be what we are… and of course, that previously mentioned historical background is a construct.

NIETZSCHE E A EDUCAÇÃO COMO AUTOSSUPERAÇÃO DO NIILISMO...

O presente trabalho visa refletir sobre os valores promovidos pela nossa educação a partir das concepções nietzschianas de Educação e Niilismo, promovendo um diálogo solidário com a obra “Os demônios” de Dostoievski. Em Nietzsche busco uma concepção de educação que responda a ideia de niilismo, para isto utilizo a obra de Dostoievski com o intuito de ilustrar o niilismo retratado por Nietzsche. A educação pode ser observada no corpus nietzschiano como interligada com a formação visando construir/alimentar uma cultura nobre, a partir da tresvaloração dos valores. Na obra de Dostoievski o maior exemplo de Niilismo é o “Chigaliovismo” que apregoa a igualdade acima de qualquer valor e singularidade. Partindo deste cenário, onde a igualdade se apresenta como um valor niilista proponho a reflexão: poderia a educação promover os valores superiores necessários à superação do niilismo?&#x0D; Palavras chave: Educação. Valores. Niilismo. Nietzsche e Dostoievski.

Nietzsche als Dichter. Lyrik – Poetologie – Rezeption

Nietzsche als Dichter. Lyrik – Poetologie – Rezeption

Narrative of Amor Fati: Meditations on Life and Death

The purpose of this article is to consider a philosophical concept in terms of narrative inquiry. In this instance, the authors explore the Nietzschean concept of Amor Fati and explore what it means to construct narratives based on this concept. The authors provide a detailed literature review of Narrative Inquiry and align their work with the post qualitative narratives, specifically new materialism based on the work of Rosi Braidotti. The article concludes with suggestions about the nature of the tensions between life and death as well as how to fashion a life in spite of the ever-pervasive specter of death.

Totality in Groddeck's and Jung's Conception:EsandSelbst1

The German pronoun Es has been used by Georg Groddeck since 1909 to represent the totality of the human being, a concept that allowed him to consider both mind and body together from a conceptual and therapeutic perspective. In 1923 - a month after the issue of Groddeck's most famous book - The Ego and the Id was published, where Freud resumed Groddeck's term with a much more restrictive meaning that has obscured the original one. Groddeck was very disappointed but continued to develop his own concept of das Es, which is significantly akin to the Jungian Selbst (self) mainly because of their common cultural background, with a prominent reference to Carus’ and Nietzsche's conception of the unconscious. In 1977, similar ideas have reemerged in psychoanalysis with Kohut's ‘self psychology,’ which nevertheless presents a more personalistic orientation.

The "Übermensch" project as a form and mode of secularized ethics

The study contains the interpretation of F. Nietzsche's concept “Übermensch” as a program of modern human’s orientation within conditions of secularization. The “Übermensch” is presented as a form and a mode of secularized ethics. Such interpretation gave the methodological instruments to describe the main features of contemporary ideological and world view tendencies and their changes character, including such processes in Ukraine.

Parables of the Anonymous God in Nietzsche and Foucault

Parables of the Anonymous God in Nietzsche and Foucault Daniel T. O'Hara (bio) I have been fascinated by the "On the Vision and the Riddle" chapter in Thus Spoke Zarathustra from the first time I read it nearly half a century ago. I have written on it several times since over the years. This time, though, I am writing about it in the context of trying to understand not so much its key for illuminating Nietzsche's doctrine of the creative self-overcoming of the will-to-power; nor for the light it may shed on his doctrine of the eternal recurrence of the same; but rather for what it can mean in a modern secular culture based upon science (or on its technology at least), for someone to become divine, that is, for someone to play the modern secular visionary "game" of imaginative theurgy and divination. I will touch on these other matters, of course, but I will do so in trying to focus primarily on Nietzsche's revisionary conception of divinity in the different contexts provided by Foucault's critique of the veridiction of the modern subject and the original Christian parable of the identity of the neighbor, that of the Good Samaritan. I have been led to these other contexts, as well as once again back to this chapter in Zarathustra, by the question of anonymity at the center of the two acknowledged parables ("On the Vision and the Riddle" and "The Good Samaritan") and the one final paragraph (in Wrong-Doing, Truth-Telling), which to me reads like a parable in the end. Here is the parable of the Good Samaritan: On one occasion an expert in the law stood up to test Jesus: "Teacher," he asked, "what must I do to inherit eternal life?" "What is written in the Law? He replied. "How do you read it?" [The expert] answered, "'Love the Lord your God with all your heart and with all your soul and with all your strength and will all your mind'; and 'Love your neighbor as yourself.'" "You have answered correctly," Jesus replied. "Do this and you will live." But he wanted to justify himself, so he asked Jesus, "And who is my neighbor?" In reply Jesus said: "A man was going down [End Page 427] from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. So too, a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him. The next day he took out two denarii and gave them to the innkeeper. 'Look after him,' he said, 'and when I return, I will reimburse you for any extra expense you may have.' "Which of these three do you think was a neighbor to the man who fell into the hands of robbers?" The expert in the law replied, "The one who had mercy on him." Jesus told him, "Go and do likewise." (Luke 10: 25-37). The parable is probably the most famous of them all, and is beautifully structured as a min-drama and as a narrative vignette. The point of view, subtly ironic, is handled with a light but pointed touch. And the many historical and religious contexts, of the time of the first telling, up until today are multitudinous. But some of the latter must be mentioned before we can begin to understand the parable. The Samaritans and the orthodoxy of Judaism were at considerable, often violent odds. Originally, the Samaritans were formed as a distinctive group from the remnants of those Assyrians who had intermarried with the Jews in the Northern Kingdom when Assyria conquered Judea. Subsequently, these families...

Poetry as Dark Precursor

The present article utilizes the Nietzschean “poetics” distilled from Nietzsche’s Gay Science as an interpretive strategy for considering Deleuze’s essay “Literature and Life” in Essays Critical and Clinical. The first section considers Deleuze’s overarching project in that essay, and then repositions his thought from literature in general to “poetry” (in Nietzsche’s sense) in particular, indicating both resonances between Deleuze’s understanding of “literature” and Nietzsche’s understanding of “poetry” as well as their dissonances. The second section focuses on the places in Deleuze’s analyses where he excludes poetry, and suggests that this exclusion is related to Nietzsche’s claim that lyric poetry is the birthplace of philosophy. Put differently, the being of lyric poetry threatens to disrupt Deleuze’s distinction between the respective roles and powers of philosophy and art, and thereby to disclose poets as, at least potentially (or “virtually”), philosophers, and vice versa. And the final section offers one of Rainer Maria Rilke’s Sonnets to Orpheus as an exemplar of poetry’s philosophical potential, before concluding that a Nietzschean conception of poetry constitutes the “dark precursor” of “Literature in Life,” Essays Critical and Clinical, and Deleuze’s work in general.

Friedrich Nietzsche, der erste tragische Philosoph. Eine Entdeckung

Friedrich Nietzsche, der erste tragische Philosoph. Eine Entdeckung

The Nietzschean Self: Moral Psychology, Agency, and the Unconscious

The Nietzschean Self: Moral Psychology, Agency, and the Unconscious