Daybreak marks the arrival of Nietzsche's 'mature' philosophy and is indispensable for an understanding of his critique of morality and 'revaluation of all values'. This volume presents the distinguished translation by R. J. Hollingdale, with a new introduction that argues for a dramatic change in Nietzsche's views from Human, All Too Human to Daybreak, and shows how this change, in turn, presages the main themes of Nietzsche's later and better-known works such as On the Genealogy of Morality. The (...) main themes of Daybreak are located in their intellectual and philosophical contexts: in Nietzsche's training as a classical philologist and his fascination with the Sophists and Thucydides; in the moral philosophies of Kant and Schopenhauer, which are the central foci of Nietzsche's critique of morality; and in the German Materialist movement of the 1850s and after, which shaped Nietzsche's conception of persons. The edition is completed by a chronology, notes and a guide to further reading. (shrink)

Dozens of references to Epicurus and Epicureanism can be found in the writings of Nietzsche. Very little scholarly attention, however, has been paid to Nietzsche's particular interest in Epicureanism's relationship to Christianity. One motif within Nietzsche's ruminations on this larger theme is the persuasive opposing view Epicureanism is said to have offered to notions of personal immortality circulating among antiquity's “mystery religions” and nascent Christianity. This article examines Daybreak 72's highly original portrayal of Epicureanism's struggle with these rival “redemption (...) doctrines.” While perhaps not as exciting as teachings of personal immortality and posthumous recompense, Nietzsche concludes that Epicurus's calm, straightforward denial of such ideas was, in fact, “real redemption.”. (shrink)

Daybreak marks the arrival of Nietzsche's 'mature' philosophy and is indispensable for an understanding of his critique of morality and 'revaluation of all values'. This volume presents the distinguished translation by R. J. Hollingdale, with a new introduction that argues for a dramatic change in Nietzsche's views from Human, All Too Human to Daybreak, and shows how this change, in turn, presages the main themes of Nietzsche's later and better-known works such as On the Genealogy of Morality. The (...) main themes of Daybreak are located in their intellectual and philosophical contexts: in Nietzsche's training as a classical philologist and his fascination with the Sophists and Thucydides; in the moral philosophies of Kant and Schopenhauer, which are the central foci of Nietzsche's critique of morality; and in the German Materialist movement of the 1850s and after, which shaped Nietzsche's conception of persons. The edition is completed by a chronology, notes and a guide to further reading. (shrink)

I provide a critical interpretation of Morgenröthe: Gedanken über die moralischen Vorurteile that identifies the key philosophical work done by Nietzsche in this text, as well as presenting the text as a type of medical narrative. I show how Nietzsche engages with three main questions, drawing thematic connections between themes of physical and psychological health and of ethics, in order to develop a foundation for his critical transvaluation project: First, what is the nature of, and relationship between psycho-physiological and cultural (...) health? Second, by which method of critical engagement may our health be diagnosed and promoted? And third, what virtues are required for such work? (shrink)

This generally fine, smooth and flowing translation is, in most respects, an improvement over that of J. M. Kennedy and one that artfully displays what Nietzsche called, in Ecce Homo, the opening salvo of his "campaign against morality." Aside from a few lapses, Hollingdale has conveyed the freshness, the subtle, the paradoxical turns of phrase, of Morgenröte. In the "Preface" composed in 1886 both Kennedy in his earlier translation and Hollingdale in this one miss the Hegelian significance of the key (...) phrase in section 4, the characterization of this pithy work as die Selbstaufhebung der Moral. What Nietzsche is surely saying is that his collection of "thoughts on the prejudices of morality" is a "self-suppression of morality," a negation of morality in one sense and its preservation in another, a critique of morality from a new moral point of view. This is made clear when he proposes his four cardinal virtues and when he makes clear that he does not deny that "many actions called immoral ought to be avoided and resisted, or that many called moral ought to be done and encouraged". Although the central theme of Daybreak is a critique of moral prejudices and an analysis of the origin of many moral values, the string of aphorisms comprising this work deal with numerous other themes, with "psychological observations", with reflections on the importance of the "feeling of power" in man, with the need for an appreciation of science and the overcoming of bombastic philosophical idealism and much more. With lynx's eyes Nietzsche uncovers the shameful origin of moral values and postures, wonders if the "knowledge-drive" in man will lead to his destruction, and repeatedly exposes fraud and hypocrisy almost everywhere. Despite the seriousness of his intentions, or because of it, Nietzsche adopts in this work what Tanner, in his introduction, calls a "light touch." Daybreak has lost little of its freshness, its sense of liberation from tradition, or its relevance. Even though Nietzsche's aphorisms sometimes misfire, they are typically insightful and stimulating. So much in his own philosophy and in psychoanalysis is foreshadowed in this compact series of aperçus that we are both informed about the seeds of his later thought and startled by his protopsychoanalytical insights. In Daybreak Nietzsche's subtle and experimental reflections are not marred by the later excesses, the bitterness, the hysteria, the swashbuckling prose. In many ways, Daybreak would serve as a fine introduction to his thought and his style of philosophizing.--George J. Stack, SUNY at Brockport. (shrink)

Any interpretation of Nietzsche’s criticisms of morality must show whether or not Nietzsche is entitled both to deny free will and to be concerned with furtheringhuman freedom. Here I will show that Nietzsche is entitled to both claims if his theory of freedom is set in the context of a naturalistic drive-psychology. The drive-psychology allows Nietzsche to develop a modified but recognizable account of freedom as autonomy. I situate this development in Nietzsche’s thought through a close reading of Daybreak (...) (Morgenröte). In conclusion I contrast Nietzsche’s naturalistic account of autonomy with the transcendental account developed by Kant. (shrink)

Any interpretation of Nietzsche’s criticisms of morality must show whether or not Nietzsche is entitled both to deny free will and to be concerned with furtheringhuman freedom. Here I will show that Nietzsche is entitled to both claims if his theory of freedom is set in the context of a naturalistic drive-psychology. The drive-psychology allows Nietzsche to develop a modified but recognizable account of freedom as autonomy. I situate this development in Nietzsche’s thought through a close reading of Daybreak (...) (Morgenröte). In conclusion I contrast Nietzsche’s naturalistic account of autonomy with the transcendental account developed by Kant. (shrink)

This paper argues that the passages on tragedy in Nietzsche's Daybreak , taken together, articulate a conception of tragic psychology that plays a pivotal role in the overarching argument of the book. I maintain that in Daybreak , Nietzsche construes tragedy as the embodiment of a superior alternative to the (modern, Christian) moral worldview that is the main target of his critique, and that in the curious phenomenon of tragic pleasure, Nietzsche identifies a potent antidote to what he (...) calls the Circean seductions of morality. (shrink)

ABSTRACTThis paper analyses Daybreak 138 closely line by line in order to examine whether Nietzsche's conclusion that ‘there is something degrading in suffering and something elevating and productive of superiority in pitying ’ truly holds. I shall argue that it does not. By way of objection to Nietzsche's conclusion, I am offering a counter example and also examine what, in the context of Daybreak 138, gratitude, revenge, and Mitleid have in common so that they can be used by (...) Nietzsche to pursue together a common goal. I suggest that the feature gratitude, revenge and Mitleid have in common is their usefulness to establish or maintain equality. (shrink)

The figure of the sovereign individual has stood for about two decades at the center of an exegetical debate concerning its identity and ideality. What is often lost sight of in these debates is the role of the sovereign individual in Nietzsche’s genealogy of guilt and bad conscience in the Genealogy’s second essay. I argue for the following claims. First, that the figure of the sovereign individual is not a singular occurrence in Nietzsche’s published writings but is present in sections (...) from Daybreak and The Gay Science that have not been pursued in this context in the Anglophone literature; sections that shed new light on the sovereign individual. Second, that examination of these texts reveals that the sovereign individual is for Nietzsche embodied by Socrates and the Socratic individual. Third, and most importantly, that with the sovereign individual there emerges individualized conscience – the capacity for self-laceration that concerns one’s misdeeds alone and involves the belief that one’s misdeeds are entirely one’s own individual fault, rather than the fault of the community or the gods. A fourth, rather negative consequence, is that at the end of the day Nietzsche, in the Genealogy, does not manage to provide us with a genealogy of moral guilt. (shrink)

ABSTRACTThe figure of the sovereign individual has stood for about two decades at the center of an exegetical debate concerning its identity and ideality. What is often lost sight of in these debates is the role of the sovereign individual in Nietzsche’s genealogy of guilt and bad conscience in the Genealogy’s second essay. I argue for the following claims. First, that the figure of the sovereign individual is not a singular occurrence in Nietzsche’s published writings but is present in sections (...) from Daybreak and The Gay Science that have not been pursued in this context in the Anglophone literature; sections that shed new light on the sovereign individual. Second, that examination of these texts reveals that the sovereign individual is for Nietzsche embodied by Socrates and the Socratic individual. Third, and most importantly, that with the sovereign individual there emerges individualized conscience – the capacity for self-laceration that concerns one’s misdeeds alone and involves the belief that one’s misdeeds are entirely one’s own individual fault, rather than the fault of the community or the gods. A fourth, rather negative consequence, is that at the end of the day Nietzsche, in the Genealogy, does not manage to provide us with a genealogy of moral guilt. (shrink)

This article presents a critique of the current naturalist readings of Nietzsche by drawing a distinction between a sense of naturalism based on nature taken as "what there is" and one based on the scientific concept of nature. The paper suggests that Nietzsche is a naturalist in the first sense, but not in the latter, and that due to the confusion between the two sense, many arguments in favor of the first have been unwarrantedly transferred into the latter. The article (...) begins with a close critical reading of Brian Leiter's "Nietzsche's Naturalism Revisited" before confronting the naturalist readings with one case of Nietzsche's writings, found in Daybreak's Book V. (shrink)

Before daybreak on 23 November 57 B.C., about 11 weeks after his return from exile, Cicero wrote to Atticus and recorded for him, in diary form, events at Rome between 3 November and the date of writing. Clodius and his gangs were still causing trouble on the streets, interfering with the rebuilding of Cicero's house on the Palatine, and even molesting Cicero himself. Clodius was a candidate for the curule aedileship; if he were elected, he would succeed in evading (...) the accusation for vis which had been brought against him by Milo; he therefore made full use of his gangs to intimidate Rome and thus accelerate the elections. He was supported in this manœuvre by the consul Q. Caecilius Metellus Nepos, who planned to hold the comitia by surprise; this plan, however, was being thwarted by the tribune Milo, who was ready to use his power of obnuntiatio to prevent the elections being held. (shrink)

Before daybreak on 23 November 57 B.C., about 11 weeks after his return from exile, Cicero wrote to Atticus and recorded for him, in diary form, events at Rome between 3 November and the date of writing. Clodius and his gangs were still causing trouble on the streets, interfering with the rebuilding of Cicero's house on the Palatine , and even molesting Cicero himself . Clodius was a candidate for the curule aedileship; if he were elected, he would succeed (...) in evading the accusation for vis which had been brought against him by Milo; he therefore made full use of his gangs to intimidate Rome and thus accelerate the elections. He was supported in this manœuvre by the consul Q. Caecilius Metellus Nepos, who planned to hold the comitia by surprise; this plan, however, was being thwarted by the tribune Milo, who was ready to use his power of obnuntiatio to prevent the elections being held. (shrink)

이 글의 목적은 『아침놀』에서 니체의 도덕 비판을 ‘도덕의 자연성 회복’의 관점에서 재검토하는 데 있다. 이 글은 니체의 도덕 비판의 최종 목표가 도덕 자체를 폐기하거나 모든 도덕을 부정하는 데 있는 것이 아니라 도덕의 자연성 회복을 통한 도덕의 자기극복에 있다고 주장한다. 이러한 목적을 위해 이 글에서는 『아침놀』에서 니체의 도덕 비판을 두 가지 측면에서 검토한다. 그것은 도덕으로부터의 해방이라는 측면과 도덕에 의해 비판받아온 것들을 긍정하는 측면이다. 이 글에서는 각각의 측면을 도덕에 대한 이해의 전환이라는 점에서 파악하고, 그 측면들이 어떤 점에서 도덕의 자연성 회복을 위한 기획인지를 (...) 밝힌다.BR 또한 이 글은 『아침놀』에서 수행된 도덕의 자연성 회복 작업이 도덕의 가치 물음을 위한 계보학적 탐구로 전환되는 과정에서 매개적 역할을 한다는 점에 주목한다. 니체의 도덕비판은 도덕을 둘러싼 편견들에서 벗어남으로써 도덕의 자연성을 회복하고, 도덕의 자연성을 회복함으로써 도덕에 의한 도덕의 자기극복을 수행하는 도덕재평가의 과정으로 이해된다. 이처럼 삶의 조건과 성장의 조건이라는 도덕의 자연적 특성을 회복함으로써 삶과 도덕의 관계를 재설정할 수 있게 되고, 이를 통해 도덕을 삶에 유효한 도구로서 적절히 자리매김 할 수 있게 될 것이다. (shrink)

Nietzsche is concerned with what he calls ‘affirmation of life’, or ‘saying Yes to life’. This article examines attitudes or processes that Nietzsche describes as ‘affirmation’ or ‘Yes-saying’ (Bejahung, Jasagen). Nietzsche often speaks of something other than an individual as the locus of affirmation. Surveying Nietzsche’s uses from the period of Daybreak onwards, we find Bejahung, Jasagen and cognates with a variety of grammatical subjects, referring to human individuals, cultural products and practices such as art forms and value-systems, and (...) sub-personal items such as instincts and drives. This raises the question how he conceives the attitude or process of ‘Yes-saying’. Taking a distinction made by Ken Gemes, between ‘naïve affirmation’ and ‘reflective affirmation’, the article argues that Nietzsche gives priority to affirmation that is the direct expression of instincts or drives in action. However, many drives or instincts are culturally acquired, for Nietzsche. Dispositions to action, feeling and thought can become drives or instincts through cultural transmission, and operate outside conscious control to influence culture in turn. The notion that a drive ‘in us’ says Yes to life and the notion that a surrounding culture says Yes to life do not conflict but are two sides of the same coin. (shrink)

A landmark work of western philosophy, "On the Genealogy of Morality" is a dazzling and brilliantly incisive attack on European "morality". Combining philosophical acuity with psychological insight in prose of remarkable rhetorical power, Nietzsche takes up the task of offering us reasons to engage in a re-evaluation of our values. In this book, David Owen offers a reflective and insightful analysis of Nietzsche's text. He provides an account of how Nietzsche comes to the project of the re-evaluation of values; he (...) shows how the development of Nietzsche's understanding of the requirements of this project lead him to acknowledge the need for the kind of investigation of "morality" that he terms "genealogy"; he elucidates the general structure and substantive arguments of Nietzsche's text, accounting for the rhetorical form of these arguments, and he debates the character of genealogy as a form of critical enquiry. Owen argues that there is a specific development of Nietzsche's work from his earlier "Daybreak" and that in "Genealogy of Morality", Nietzsche is developing a critique of modes of agency and that this constitutes the most fundamental aspect of his demand for a revaluation of values. The book is a distinctive and significant contribution to our understanding of Nietzsche's great text. (shrink)

The essay offers a philosophical reconstruction of Nietzsche’s theory of the will, focusing on (1) Nietzsche’s account of the phenomenology of “willing” an action, the experience we have which leads us (causally) to conceive of ourselves as exercising our will; (2) Nietzsche’s arguments that the experiences picked out by the phenomenology are not causally connected to the resulting action (at least not in a way sufficient to underwrite ascriptions of moral responsibility); and (3) Nietzsche’s account of the actual causal genesis (...) of action. Particular attention is given to passages from Daybreak, Beyond Good and Evil and Twilight of the Idols and a revised version of my earlier account of Nietzsche’s epiphenomenalism is defended. Finally, recent work in empirical psychology (Libet, Wegner) is shown to support Nietzsche’s skepticism that our “feeling” of will is a reliable guide to the causation of action. (shrink)

Nietzsche never presented a worked-out normative ethical theory and appeared to regard any attempt to do so as woefully misguided. He poured scorn on the main contenders for such a theory in his day, and in ours – Kantian ethics and utilitarianism. Moreover, he repeatedly referred to himself as an 'immoralist' and gave one of his books the title Beyond Good and Evil, thus seeming only to confirm the impression that he was more interested in demolishing, and even abolishing morality (...) altogether than in making any constructive contribution to the subject. While the topic of morality appears as a central and almost obsessive interest in his works – especially in the sequence of books from Daybreak: Thoughts on the Prejudices of Morality (1881) to On the Genealogy of Morality (1887) – it generally does so as the target of relentless criticism. Many have concluded, not surprisingly, that Nietzsche, rather than being interested in replacing an existing conception of morality with a better one of his own, was in the business of advising us to abandon morality altogether – to live, in some sense, without morality. (shrink)

Abstract: While many commentators have remarked on Nietzsche’s admiration for the Greek historian Thucydides, most reduce the affinity between the two thinkers to their common commitments to “political realism” or “scientific naturalism.” At the same time, some of these same commentators have sought to minimize or dismiss Nietzsche’s enthusiasm for the Greek sophists. We do not deny the importance of realism or naturalism, but we suggest that, for Nietzsche, realism and naturalism are rooted in a rejection of moral absolutism and (...) its leading advocates, Socrates and Plato. Through careful exegesis of crucial sections from Daybreak, we show that, as early as 1880 (if not earlier), Nietzsche regarded the agonistic, anti-absolutist stance of the sophist Protagoras as an indispensable model both for Thucydides’s history and for his own philosophy. (shrink)

"Human, All Too Human" and the problem of culture -- "Daybreak" and the campaign against morality -- "The Gay Science" and the incorporation of knowledge -- The later works: beyond the free spirit.

Nietzsche and Hume agree that desire drives all human action and practical reasoning. This shared view helps them appreciate continuities between human and animal motivation and sets them against a long tradition of rationalist rivals including Kant and Plato. In responding to Kant, Nietzsche further developed the Humean views that Kant himself was responding to. Kantians like Christine Korsgaard argue that reflective endorsement and rejection of options presented by desire demonstrates reason’s ability to independently drive reasoning and action. In (...) class='Hi'>Daybreak 109, Nietzsche provides a simpler Humean explanation: reflective endorsement and rejection involve reflecting on one desire from the viewpoint of another, with desire as the only motivational force. This explains the attentional and hedonic phenomenology of reflective endorsement without ascribing any motivational force to rational processes independent of desire. (shrink)

Between his calling into question, on the one hand, the apparently unquestionable value of compassion itself, and his refusal, on the other hand, to concede that suffering is unconditionally bad, Nietzsche has been understood by many as expressing a callous indifference, or worse, to most human suffering. This article aims to show that this interpretation relies on an oversimplified characterization of the relevant moral emotions. Compassion (or pity, either of which word can be used to translate the German das Mitleid) (...) is ‘a polyphonous being’, as Nietzsche insists in Daybreak (1881). A closer look at some key passages in Nietzsche’s text, and some help from Greek thinkers Nietzsche points us toward, will demonstrate that this term has meanings that have been lost to us. Recovering those meanings will shed light both on Nietzsche’s critique of compassion (or pity) and on his own attitude toward suffering. (shrink)

The essay offers a philosophical reconstruction of Nietzsche's theory of the will, focusing on (1) Nietzsche's account of the phenomenology of "willing " an action, the experience we have which leads us (causally) to conceive of ourselves as exercising our will; (2) Nietzsche's arguments that the experiences picked out by the phenomenology are not causally connected to the resulting action (at least not in a way sufficient to underwrite ascriptions of moral responsibility); and (3) Nietzsche's account of the actual causal (...) genesis of action. Particular attention is given to passages from Daybreak, Beyond Good and Evil and Twilight of the Idols and a revised version of my earlier account of Nietzsche's epiphenomenalism is defended. Finally, recent work in empirical psychology (Libet, Wegner) is shown to support Nietzsche's skepticism that our "feeling " of will is a reliable guide to the causation of action. (shrink)

This essay reviews two installments in the Heidelberg Academyʼs Historical and Critical Commentary series on the works of Friedrich Nietzsche. While Sarah Scheibenberger’s volume focuses on Truth and Lie in an Extra-Moral Sense, highlighting the sources and influence of Nietzsche’s text, Jochen Schmidt and Sebastian Kaufmann provide a detailed and extremely useful contextualization of Daybreak and of Nietzsche’s poetry.

Neste artigo, temos por objetivo analisar a hipótese de que o livro Aurora, no conjunto dos escritos de Friedrich Nietzsche, apresenta uma filosofia transitória. Nesse sentido, faremos ver que, justamente por causa de seu caráter transitório Aurora tem sido tão subestimada e obscurecida, principalmente quando comentada não a partir de seu quadro teórico transitivo, mas a partir de conceitos e projetos posteriores.In this article, we aim to examine the hypothesis that the book Daybreak, in all the writings of Friedrich (...) Nietzsche, presents a transitional philosophy. In this sense, we will see that, precisely because of its transitory Daybreak has been so overlooked and overshadowed, especially when commented not from their transitive theoretical framework, but from concepts and later projects. (shrink)

Dawn, noon, and dusk: this is the course of one day in Nietzschean optics.1 Beginning with daybreak, two paths will lead out of two caves: one will begin with the Platonist prisoner exiting his den of darkness, and the other will follow Zarathustra as he first descends into and then emerges from his cave atop the mountain. As the newly enlightened Platonist slave undertakes an “up-going,” arising up from the depths of his shadowy cave toward the sun, Zarathustra begins (...) a “down-going.” Along the diverging paths of these two different travelers, there will be a pause at the moment when the sun is at the peak of its path along the arc of the sky. This still hour, when the sun is directly overhead, when light is shed on all things and all sides, is not, however, the absolute erasure of shadows. This is the noontide: the time of Nietzsche’s inversion of Platonism. Interpreting this inversion through light and shadows will allow us to approach the different gestures of Nietzschean and Platonist optics. Finally, naturally, the path of this wandering will end with the descent of the sun, when the light goes away and leaves a cloud of darkness upon all things. It is then, while the shadows grow in relation to the sun’s descent, that Nietzsche’s “highest thought,” the thought of eternal recurrence, will occur to Zarathustra. Eternal recurrence, amongst other things, will convey not a clear and distinct truth, but the trust in shadows that embody the movement of nothingness. This twilight hour will then be the conclusion of this short study in Nietzschean optics. Upon reaching the end of this path, a new day will break, and this new day will no longer take the movement of the sun as the beacon of truth, but will, instead, trust in the movement of nothingness as its orienting gesture. (shrink)

In Nietzsche's Kind of Philosophy, Richard Schacht provides a holistic interpretation of Friedrich Nietzsche's distinctive thinking, developed over decades of engagement with the philosopher's work. For Schacht, Nietzsche's overarching project is to envision a "philosophy of the future" attuned to new challenges facing Western humanity after the "death of God," when monotheism no longer anchors our understanding of ourselves and our world. Schacht traces the developmental arc of Nietzsche's philosophical efforts across Human, All Too Human, Daybreak, Joyful Knowing (The (...) Gay Science), Thus Spoke Zarathustra, Beyond Good and Evil, and On the Genealogy of Morality. He then shows how familiar labels for Nietzsche-nihilist, existentialist, individualist, free spirit, and naturalist-prove insufficient individually but fruitful if refined and taken together. The result is an expansive account of Nietzsche's kind of philosophy. (shrink)

"Margaret L. King has put together a highly representative selection of readings from most of the more significant—but by no means the most obvious—texts by the authors who made up the movement we have come to call the 'Enlightenment.' They range across much of Europe and the Americas, and from the early seventeenth century until the end of the eighteenth. In the originality of the choice of texts, in its range and depth, this collection offers both wide coverage and striking (...) insights into the intellectual transformation which has done more than any other to shape the world in which we live today. It is _simply the best introduction to the subject now available_."_ —Anthony Pagden, UCLA, and author of _The Enlightenment and Why It Still Matters_ Contents:_ Chronology, Introduction _Chapter One - Casting Out Idols: 1620–1697_ _Idols, or false notions: _Francis Bacon, _The New Instrument_ _I think, therefore I am: _René Descartes, Discourse on Method _God, or Nature: _Baruch Spinoza, _Ethics_ _The system of the world: _Isaac Newton, _Mathematical Principles of Natural Philosophy_ _He searched for truth throughout his life: _Pierre Bayle, _Historical and Critical Dictionary_ _Chapter Two - _The Learned Maid: 1638–1740 _A face raised toward heaven:_ Anna Maria van Schurman, _Whether the Study of Letters Befits a Christian Woman_ _The worlds I have made:_ Margaret Cavendish, _The Blazing World_ _A finer sort of cattle:_ Bathsua Makin, _An Essay to Revive the Ancient Education of Gentlewomen_ _I warn you of the world:_ Madame de Maintenon, _Letter: On the Education of the Demoiselles of Saint-Cyr_, and _Instruction: On the World_ _The daybreak of your reason:_ Émilie Du Châtelet, _Fundamentals of Physics_ _Chapter Three - _A State of Perfect Freedom: 1689–1695 _The chief criterion of the True Church:_ John Locke, _Letter on Toleration_ _Freedom from any superior power on earth:_ John Locke, _Second Treatise on Civil Government_ _A white paper, with nothing written on it:_ John Locke, _Essay Concerning Human Understanding_ _Let your rules be as few as possible:_ John Locke, _Some Thoughts Concerning Education_ _From death, Jesus Christ restores all to life:_ John Locke, _The Reasonableness of Christianity, as Delivered in the Scriptures_ _Chapter Four - All Things Made New: 1725–1784_ _In the wilderness, they are reborn:_ Giambattista Vico, _The New Science_ _Without these Names, nothing can be known,_ Carl Linnaeus, _System of Nature_ _All the clouds at last are lifted:_ Anne Robert Jacques Turgot, _The Successive Advancement of the Human Mind_ _A genealogical or encyclopedic tree of knowledge:_ Jean le Rond d’Alembert, _Preliminary Discourse_ _Dare to know! :_ Immanuel Kant, _What Is Enlightenment?_ _Chapter Five - Mind, Soul, and God: 1740–1779_ _The narrow limits of human understanding:_ David Hume, _Anof a Book Lately Published_ _The soul is but an empty word:_ Julien Offray de La Mettrie, _Man a Machine_ _All is reduced to sensation:_ Claude Adrien Helvétius, _On the Mind_ _An endless web of fantasies and falsehoods:_ Paul-Henri Thiry, baron d’Holbach, _Common Sense_ _Let each believe that his own ring is real:_ Gotthold Ephraim Lessing, _Nathan the Wise_ _Chapter Six - Crush That Infamous Thing: 1733–1764_ _This is the country of sects:_ Voltaire, _Philosophical Letters_ _Disfigured by myth, until enlightenment comes:_ Voltaire, _The Culture and Spirit of Nations_ _The best of all possible worlds:_ Voltaire, _Candide_ _Are we not all children of the same God?:_ Voltaire, _Treatise on Tolerance_ _If a book displeases you, refute it! :_ Voltaire, _Philosophical Dictionary_ _Chapter Seven - Toward the Greater Good: 1748–1776_ _Things must be so ordered that power checks power,_ Charles de Secondat, baron de Montesquieu, _The Spirit of the Laws_ _Complete freedom of trade must be ensured:_ François Quesnay, _General Maxims for the Economic Management of an Agricultural Kingdom_ _The nation's war against the citizen: Cesare_ Beccaria, _On Crimes and Punishments_ _There is no peace in the absence of justice:_ Adam Ferguson, _An Essay on the History of Civil Society_ _Led by an invisible hand:_ Adam Smith, _An Inquiry into the Nature and Causes of the Wealth of Nations_ _Chapter Eight - Encountering Others: 1688–1785_ _Thus died this great man:_ Aphra Behn, _Oroonoko: or The Royal Slave_ _Not one sins the less for not being Christian: _Lady Mary Wortley Montagu, _Embassy Letters_ _Do you not restore to them their liberty?:_ Guillaume-Thomas Raynal, _Philosophical and Political History of European Colonies and Commerce in the Two Indies_ _Some things which are rather interesting:_ Captain James Cook, _Voyage towards the South Pole, and Round the World_ _The inner genius of my being:_ Johann Gottfried von Herder, _Ideas for a Philosophy of the History of Humankind_ _Chapter - Nine Citizen of Geneva: 1755–1782_ _The most cunning project ever to enter the human mind: _Jean-Jacques Rousseau, _Discourse on the Origin and Foundations of Human Inequality_ _The supreme direction of the General Will:_ Jean-Jacques Rousseau, The Social Contract _Two lovers from a small town at the foot of the Alps,_ Jean-Jacques Rousseau, _Julie, or the New Heloise_ _Build a fence around your child’s soul:_ Jean-Jacques Rousseau, _Emile, or On Education_ _This man will be myself:_ Jean-Jacques Rousseau, _Confessions_ _Chapter Ten - Vindications of Women: 1685–1792_ _No higher design than to get her a husband:_ Mary Astell, _Reflections on Marriage_ _The days of my bondage begin:_ Anna Stanisławska, _Orphan Girl_ _A dying victim dragged to the altar:_ Denis Diderot, _The Nun_ _Created to be the toy of man:_ Mary Wollstonecraft, _Vindication of the Rights of Woman_ _Man, are you capable of being just?:_ Olympe de Gouges, _Declaration of the Rights of Woman as Citizen_ _Chapter Eleven - American Reverberations: 1771–1792_ _I took upon me to assert my freedom:_ Benjamin Franklin, _Autobiography_ _Freedom has been hunted round the globe:_ Thomas Paine, _Common Sense_ _Endowed by their Creator with certain unalienable Rights:_ Thomas Jefferson and Others, _Declaration of Independence_ _A safeguard against faction and insurrection:_ James Madison, _Federalist No. 10_ _An end to government by force and fraud:_ Thomas Paine, _The Rights of Man_ _Chapter Twelve - Enlightenment's End: 1790–1794_ _A partnership of the living, the dead, and those unborn:_ Edmund Burke, _Reflections on the Revolution in France_ _The future destiny of the human species:_ Nicolas de Condorcet, _A Sketch of a Historical Portrait of the Progress of the Human Mind_ Texts and Studies, Index. 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Ruth Abbey presents a close study of Nietzsche's works, Human, All Too Human, Daybreak, and The Gay Science. Although these middle period works tend to be neglected in commentaries on Nietzsche, they repay careful attention. Abbey's commentary brings to light important differences across Nietzsche's oeuvre that have gone unnoticed, filling a serious gap in the literature.

The "Subject" of Nietzsche's Perspectivism CHRISTOPH COX FORMERLY TAKEN TO ENDORSE a profound skepticism and relativism, Nietz- sche's "doctrine of perspectivism" recently has been seen to fit within tradi- tional conceptions of epistemology and ontology? In the most recent and influential study of the matter, Maudemarie Clark maintains that, properly understood, perspectivism is "an obvious and nonproblematic doctrine. ''~ In a similar vein, Brian Leiter has recently argued that "perspectivism turns out to be much less radical than is usually supposed," (...) that, with this doctrine, "Nietz- sche.., is merely rehashing familiar Kantian themes, minus the rigor of Kant's exposition."~ According to both Clark and Leiter, perspectivism simply ' With occasional alterations, Nietzsche's texts will be quoted from the Kaufmann/Hollingdale translations and cited in the text according to standard abbreviations of their English titles fol- lowed by the section and/or paragraph number. The exception is "On Truth and Lies in a Nonmoral Sense," which is cited by page number from Philosophy and Truth: Selections from Nietz- sche's Notebooks of the Early x87os, ed. and trans. Daniel Breazeale , 79-9 x. Abbreviations are as follows: A: The Antichrist; BGE: Beyond Good and Evil; BT/SC: Birth of Tragedy, "Attempt at a Self-Criticism"; D: Daybreak; GM: On the Genealogy of Morals; GS: The Gay Science; TI: Twilight of the Idols;.. (shrink)

This paper focuses on the relations among critique, destruction and negation, on the one hand, and creation, affirmation, love, and care on the other, in Nietzsche’s writings from Daybreak to Zarathustra. In doing this, it traces a movement in Nietzsche's thought that can be understood as an integration of critique in the process of affirmation, which consolidates in Nietzsche’s project of self-overcoming. In contrast to readings that use the metaphor of art and the creativity of the artist, this paper (...) presents pregnancy as a cipher to understand Nietzsche’s project as well as the dynamics that are involved. A key issue addressed throughout the entire paper concerns the way in which Zarathustra says that he loves those who want their own downfall (Untergang) and go “zu Grunde” (or perish). To fully grasp the meaning of these rather puzzling utterances, the paper analyzes Nietzsche's engagement with Pascal (as a very particular case of “going under”). (shrink)