This work permeates the Nietzschean concept about the Will to Power on the educational system today, aiming at a more active and effective Teaching of Philosophy. Where the philosophical thought of Friedrich Nietzsche and other philosophers end up approaching excerpts from history in the construction of the teaching of philosophy. Showing that there may be the possibility of a liberating teaching of philosophy, which turns out to be a driving force beyond banking education and which is a plausible possibility. We will also make a comparison about the thought of Friedrich Nietzsche and Lilian Bacich. The bibliographic review carried out in this work was based on the concept of Will Power linked to liberating teaching, aiming to overcome certain barriers applied to contemporary teaching, allowing the student to reach the autonomy of his own knowledge with criticality, thus being the author of his own will.

In this article the author identifies a paradox at the heart of Descartes? foundationalist project. The components of the paradox are as follows: on the one hand, ontological certainty of cogito, on the other hand, its epistemic uncertainty: it is impossible for the solus ipse to establish the elementary truth: at present it is impossible to determine whether it is now night or daylight. For Descartes the solution consists of introducing God and in believing in His existence. But this is no solution whatsoever, for a subject would require direct contact with God in order to receive clear and distinct ideas, which are at the same time marks of their truth. The author concludes the following: firstly, Descartes managed to establish a foundation for nothing; secondly, the Cartesian project that includes the necessity of contact with God as a way to attain the Truth, becomes completed only in Hegel?s philosophy of Absolut Knowledge (in Wiss. der Logik), along with his justification provided in the Phenoimenologie des Gesites. The post-Hegelian philosophy, however, has engendered its own paradox by abandoning Hegel?s own solution despite it being fully Cartesian in its character. This was the consequence of abandoning God and declaring Hegel?s philosophy as a deplorable conservative revival of theology; something that was beyond understanding by modern philosophers. The abandonment of God had as its consequence the return to the Cartesian paradox, which reopened the question of truth - connected to the Cogito, and the question of sense (Sinn) - connected to the sum of human subject. The neglect of God leads to the departure from ratio-centrism in two ways: the epistemic perspectivism and relativism, on the one hand, and Nihilism, voluntarism with decisionism, along with existentialism, on the other. Consequently, with the death of God, and the fall of Hegel?s system, the modern metaphysics of subjectivity reveals itself as founded merely on the Will to power - as a will for God, until Hegel, and a will against God, subsequently. Thus, Heidegger was right when he said that Nietzsche?s Will to Power was the end of the Western metaphysics. The author complements this finding by adding that this kind of metaphysic had already been concealed within the Descartes Meditations from the start, in the forms of the will for the Reason and the will for God. Finally, the author concludes that the modern philosophy completes its own Odyssey of looking for a foundation by abandoning the Hegelian solution, blind to the fact that Hegel?s solution was the only consequent Cartesian one. The ultimate result was the fall of ratio-centrism into nihilism, voluntarism, and existentialism, as promoted under a thin vail of Picodellamirandolian humanism.


 Se pretende ofrecer claves para presentar y comprender la estructura antropológica del sujeto nietzscheano en códigos hermenéuticos. Para ello se utilizará vehicularmente la idea de la voluntad de poder, que se desplegará a lo largo de distintos hitos de la filosofía del autor. Se rastrearán elementos fundamentales del pensamiento de Nietzsche con el fin de mostrar la coherencia de la unidad conceptual de términos aparentemente distantes como los de “devenir”, “genealogía”, “cuerpo” o “ser”, articulados desde la condición perspectivista a la que aboca la original obra de Nietzsche. La integración sintética de los mencionados términos se apoyará, también, en la experiencia radical del nihilismo decimonónico, ofreciendo finalmente un original criterio de verdad cuya ontología respeta tanto la precariedad de la existencia humana como la indigencia de un tiempo privado de sentido último. Tras el diagnóstico de la sintomatología epocal y de la integración del hombre en tal espacio asignificativo y horizonte perspectivista se ofrecerán algunas tentativas de existencia que respeten la peculiaridad hermenéutica del hombre nietzscheano. Teniendo siempre por límite la propia vida efectiva.

Patrick Gray’s Shakespeare and the Fall of the Roman Republic provides an orthodox Christian interpretation of Shakespeare’s Roman plays, chiefly Julius Caesar and Antony and Cleopatra, with some discussion of Coriolanus. Gray argues that Shakespeare believed the Republic fell because of the insatiable will to power of its leaders, which led to destructive civil wars. As aggressive males, the Romans needed to embrace their feminine sides and learn compassion in order to live together peacefully. Gray approaches the Roman plays against a background of Augustinian theology and medieval mystery plays. In contrast to many critics, he rejects the possibility that Shakespeare admired his ancient Romans and presented them as tragic heroes. Gray objects to political interpretations of the Roman plays and favours a purely ethical approach. General readers will probably not profit from Gray’s book, which sometimes gets bogged down in scholarly disputes. But Shakespeare scholars will learn from his careful analysis of particular scenes in the plays. Keywords: Patrick Gray; Shakespeare; Roman plays; Roman Republic

Martin Heidegger’s “Da-sein” (Being-there) is the ideal manifestation of the Nietzschean of “overman” in relation to the “will to power.” Overman is the potential human subject thrown in the world, and is concerned with the world. Dasein manages in the world with other fellow human beings in the world. Dasein is ‘ek-sistent’ (being ahead of itself) and sustains himself by looking ahead of the potentiality of the future anterior (will have been). In this trans-temporality of the gathering together of the simultaneity of past-present-future, this Dasein is the deconstruction of the Nietzschean human subject, thus anticipating the ontology of Being in the form of Nietzschean “trans-human” (human who overcomes himself/herself) and further of post-human (machinic human after human).” In this context, the purpose of this paper is first of all to trace how Martin Heidegger articulates Nietzsche’s concepts of “world,” “overman,” and “will to power,” by deconstructing them into his own ontology of being and provokes the question concerning the ontology of technology. Heidegger’s ontological project of being and technology opens up the new poetics of the postmodern technological sublime, in tandem with the Kantian epistemology of “the analytic of the sublime.” My own aesthetics of postmodern sublime constructed in terms of the convergent dialogues among Nietzsche and Heidgger, and Kant will prepare an open and free relationship to the questioning concerning technology and the sublime.

This study delves into the tale Aladdin and the Magic Lamp as the excerpt of the Middle Eastern folk tales collection One Thousand and One Nights rather than the popular Disney version. It problematizes the figure of Aladdin and rebrands him as an immoral ethicist as opposed to Disney hero who seeks strength within himself and the other text versions of him as a “changed” man. This problematizing essentially entails a critique of the Westernized moral figure and its basic ‘universal lesson’ in the text to argue his being immoral. To do this, the methodology of the paper follows from a philosophical reading that subjectivizes the protagonist into the question of ethics. Specifically, it takes from Žižek’s elaboration of the Nietzschean version of an immoral ethics that remains consistent with the fidelity to one’s desire. The paper shows how the plot reveals Aladdin’s immoral ethics that is founded on strength and constant activity but presupposing the voluntary knowledge and cleverness of his existential choice. To back this, the study finds three distinct features, namely: 1) disregard to authority, 2) love beyond good and evil, and 3) negative will to power. DOI : 10.24071/ijhs.2019.030108

The article illustrates and explains the historical background of an Italy that from classical antiquity to the present day has undergone numerous, often dramatic changes that, over time, have altered its role and its same political and geographical nature, placing, from time to time, as a pure geographical expression or as a united state always conditioned by a vain, sometimes disastrous, will to power. The place that Italy now occupies in the European context.

Theauthor of the article considers a number of the teachings of Modern European cynical philosophy which have previously been studied in this capacity. This series begins with ideologo-political concept of N. Machiavelli where he gives sovereigns cynical recommendations how to win power and to keep it in their hands. UnlikeMachiavelli that the object of his reasoning makes political cynicism, in the works of the Marquis de Sade the phenomenon of the sexual cynicism is central. Itis shown that de Sade cynically turns inside out the ideas of the French Revolution XVIII century and preaches the idea of sexual freedom and sexual perversions. In the philosophy of anarchy by M. Stirner it is the cynicism of an individual who declared himself as the creature and the creator off the world, turning the latter into his property and appropiating himself all things the ideas of other individuals for his own consumption. Nietzsche’santihumanist project denying civilization, culture and creating the ethics of love to the far and the doctrine of the will to power and superman is analyzed in the article as well. The author points out such features of the phenomenon of cynicism as a nihilism, individualism, egoism, amorality, atheism, human being godlikeness, antigumanism, the devaluation of the highest values. The author comes to the conclusion that the problem of cynicism in contemporary philosophy is still very actual.

amon de Valera (1882Valera ( -1975) ) is considered by many to be the most significant political figure in 20thcentury Ireland.(1) He remains controversial and his achievements and legacy have often been challenged. In this new biography Ronan Fanning makes a very persuasive case that de Valera was indeed significant and that his achievements were considerable. His study challenges the negative conclusions drawn by Coogan that de Valera 'did little that was useful and much that was harmful'.(2) He has set the bar very high for future assessments of de Valera. Though the book is relatively short his judgement on most issues is balanced, well informed and judicious. Drawing on recent scholarship and his own research, Fanning provides the reader with an even-handed and reliable assessment of the strengths and weaknesses of an individual who was

Justice as Will to Power: Nietzsche as Philosopher and Sociologist of Law

In the present essay I will focus on the well-known notion of nihilism elaborated in Nietzsche’s thought, through the critical reading stated by Martin Heidegger in the first half of 20 th century. According to Heidegger, Nietzsche’s analysis of nihilism – what represents, in his thought, a sort of pars destruens – cannot be overtaken by the main outlines of his purposed pars construens , i.e. the reassessment of moral values, the will to power, the eternal return, the over-man. What is at stake is the relationship between the being and the nothing, a relationship that, according to Heidegger, Nietzsche had dodged stating that the being is the will of power, and then it cannot be nothing. What Heidegger rejects of that syllogism is the separation between the being and the nothing: this latter is not opposed to the being, but, on the contrary, it belongs to the being , as the deepest meaning of the being itself, what the metaphysical tradition had removed. After Heidegger, the essence of nihilism is the metaphysics: thus, Nietzsche’s thought should be wrapped within the same categories he had would overtake.

Journal of Anthropology and Archaeology is a peer-reviewed international journal, which publishes original papers promoting theoretical, methodological and empirical developments in the discipline of socio-cultural anthropology.

This paper explicates the terms Ubermensch and zhenren as different models for achieving self-realization, arguing that Friedrich Wilhelm Nietzsche (1844-1900) and Zhuangzi 莊子 (369?-286 BCE) are not presenting a human ideal of perfectibility. They are describing, and attempting to evoke, a life-affirmative attitude crucial to their understandings of self-realization. After a brief discussion of the meaning of ＂self-realization,＂ Nietzsche's and Zhuangzi's respective understandings of society and nature are explicated to show how the Ubermensch and zhenren differ. Their differences in tone are discussed by examining four shared motifs, namely the mountain tree, the roaring wind, the wanderer, and the thief. Nietzsche's approach entails the exercise of the will to power and some anxiety. Zhuangzi's path is carefree and easy going with a lack of anxiety. They offer two different approaches that can inform our own projects.

My essay is a Piagetian reading of Iain Banks`s The Wasp Factory. Most of the criticism on the novel has construed it as a postmodern variation of the British Gothic tradition. In killing her three cousins, Frank`s (Frances`s) monstrosity takes its ironic tone when her professed masculinity turns out to be her father`s artifice to stifle her femininity. Drawing on cultural determinism (social construction of sexual identity), critics have seen the masculine upbringing of the feminine Frank as a good example showing the nurtured nature of a personal identity. In reading the changing aspect of Frank`s individual identity, my essay shifts a critical focus from the postmodern reception of the Gothic tradition to human cognitive-affective development that the Bildungsroman novels have traditionally tackled. Drawing on Piagetian developmentalism, my main thesis foregrounds Frank`s moral growth turning her into a socially responsible person who self-critically reflects on her bygone years of egocentric moralism. Frank matures from an egocentric person (the adjustment of others to the self`s emotional needs) to an altruistic person (the self`s negotiation with others` emotional needs). Frank`s make-believe plays and games account for her egocentric moralism: she phantasmatically codifies the reality and justifies her self-interested actions. The grotesque mysticism of Frank`s so-called Wasp Factory?a system of self-justifying divination by giving symbolic meanings to movements of the wasps in a clock box?is comparable to phatasmic symbolism in children`s plays and games. On the later stage of her life, she evolves into a mature person with the will to power, who negotiates her egocentrism with her social needs and chooses her own destiny on the basis of her biological reality.

Abstract I offer replies to my critics: I discuss Hussain's objections to my attribution of a form of normative subjectivism to Nietzsche, Clark's reservations about the importance I grant the problem of suffering, and Clark's and Soll's criticisms of my account of the will to power.

Nietzsche and Lawrence: a History of ‘the Will to Power’

The following is an analysis of the affinity between the accounts of value of Nietzsche and Levinas—two philosophers commonly thought to be antithetical. I propose an account of value, derived from the aforementioned authors, according to which an enigmatic phenomenon beyond or hither from being orients one toward an invisible good. The analysis suggests that despite the fundamental role of value in philosophy and thought, value necessarily remains obscure.

Personalization of Power and Yushin Constitution: Ultra-Constitutionalization of Will to Power

Lai, Wood Yan: Nietzschean Proposition like Nihility and Will to Power: A Study of the Poetry of Shang Qin

Nietzsche’s concept of will to power