Während Heideggers Interpretationen zu Dichtern wie Hölderlin, George oder Rilke grosse forscherische Aufmerksamkeit erhalten haben, ist seine lebenslange Auseinandersetzung mit Goethe bisher weitgehend unbeachtet geblieben bzw. nur einseitig betrachtet worden. Auf der Grundlage der inzwischen auf 95 Bände angewachsenen Heidegger-Gesamtausgabe unternimmt die vorliegende Publikation erstmals eine differenzierte Rekonstruktion von Heideggers verschiedenartigen Bezugnahmen auf Goethes Werk und Wirkung von der frühen Schaffensphase um 1910 bis hin zu den letzten Texten des Philosophen aus den 1970er Jahren. Obwohl sich Heideggers Goethe-Bild als hochgradig (...) ambivalent erweist, hatte er einen gewissen Einfluss auf die deutschsprachige Goethe-Philologie der Nachkriegszeit, wie abschliessend gezeigt wird. Abgerundet wird die Studie von einer Stellenkonkordanz zu Goethe in der Heidegger-Gesamtausgabe. (shrink)

Hiermit liegt der Kommentar zu Nietzsches Werk Die fröhliche Wissenschaft vor, das 1882 in erster und 1887 in stark erweiterter zweiter Auflage mit dem neuen Untertitel la gaya scienza erschienen ist. Die fröhliche Wissenschaft gehört zu Nietzsches bekanntesten Schriften und gilt als besonders "ausgewogenes" Werk.

This volume includes the commentaries on two works from the third volume of the Critical Studies Edition of Nietzsche's Works: Morgenröthe (The Dawn), and Idyllen aus Messina (Idylls from Messina). Volume 3.2 will be devoted to commentary on The Gay Science. This volume includes the manuscript facsimiles of the Idyllen aus Messina.

Nietzsches Ausnahmestatus als Philosoph gründet nicht zuletzt in seinem künstlerischen Verhältnis zur Sprache. Der Grenzen sprengende Denker erweist sich zugleich als ein Grenzen sprengender Sprachartist, der den traditionellen Unterschied zwischen Philosophie und Dichtung zum Verschwimmen bringt. Während die Forschung meist den Hauptakzent auf den Denker Nietzsche legt, widmet sich der vorliegende Band dem Dichter Nietzsche. Untersucht wird ein großes, von der Forschung bislang erst ansatzweise erschlossenes Korpus von Gedichten und Gedichtfragmenten. Betrachtet werden darüber hinaus auch weitere literarische Ausdrucksformen Nietzsches sowie (...) ausgewählte Stationen seiner Rezeption als Dichter. (shrink)

Nietzsche gilt als ein "Dichterphilosoph", dessen Werk sich der konventionellen Unterscheidung von Literatur und Philosophie entzieht. Das betrifft zum einen seine offensichtliche Vorliebe für literarische Schreibweisen und Textformen, die ein wesentlicher Grund dafür ist, dass Nietzsche sich so schwer auf eindeutige philosophische Positionen festlegen lässt. Damit hängt zum anderen zusammen, dass er, der akademisch ausgebildete Philologe, sich zeit seines Lebens intensiv mit der abendländischen Literatur von der Antike bis zu seiner Gegenwart beschäftigte. Und so wie sein eigenes Schreiben durch vielfältige (...) literarische Einflüsse geprägt wurde, übte er umgekehrt auch eine immense Wirkung auf die nachfolgende Literatur aus. Der Band erkundet in einer exemplarischen Reihe von Beiträgen Nietzsches Verhältnis zur Literatur sowie das Verhältnis der Literatur zu ihm und zeigt neue Wege der Forschung auf. (shrink)

The article examines the subject of ‘primitive’ art in Johannes Volkelt’s System der Ästhetik (1905–1927) against the backdrop of the broad debate on the ethnological refounding of aesthetics around 1900. Unlike contemporaries such as the ethnologist Ernst Grosse, Volkelt tries to prove that the art of ‘primitive peoples’ is an inadequate basis for aesthetics. In doing so, he follows 19th-century idealistic metaphysics of beauty. However, his argumentation against Grosse and others, which contradicts itself in crucial points, attests the challenge of (...) philosophy by ethnology as the leading discipline of aesthetics at the beginning of the 20th century. (shrink)

Will to Power, Eternal Recurrence, and the Being of Entities. Heidegger’s “Aus-einander-setzung” with Nietzsche. The article examines the internal dynamics of Heidegger’s influential interpretation of Nietzsche, focusing on his lectures written between 1936 and 1942, which form the basis for Heidegger’s two-volume book Nietzsche, first published in 1961. Speaking of Heidegger’s interpretation of Nietzsche is potentially misleading, however, since Heidegger gave a series of different interpretations that contradict one another in some essential points. In the first two lectures from 1936/37, (...) we can still observe a far-reaching identification with Nietzsche as the mastermind of a ‘new beginning’ in the ‘history of being’. Nevertheless, shortly afterwards, Heidegger makes Nietzsche’s metaphysics responsible for the domination of modern technology and thus for the last stage of the ‘forgetting of being’. As such, Heidegger no longer views Nietzsche as a thinker of ‘transition’, but merely as the philosophical founder of a hopeless ‘end time’. Against this backdrop, and after the Second World War, Heidegger declared that this particular critique of Nietzsche entailed an “intellectual resistance” against National Socialism. This assertion is discussed at the end of the article together with Heidegger’s rapprochement with Nietzsche during the early 1950s. (shrink)

Resumo A partir da concepção de que filosofia, para Nietzsche, é a arte da transfiguração, o texto analisa como Nietzsche incorpora e transfigura Os deuses no exílio, de Heinrich Heine. Nietzsche teria invertido a perspectiva do problema posto por Heine, bem como o seu procedimento expositivo: se o poeta traz o que seria uma humanização e aburguesamento dos antigos deuses como ato de degradação cósmica pelo qual a ascensão do cristianismo seria culpada, Nietzsche analisa a equivocada autodivinização do homem por (...) meio da moral como megalomania trágica, cuja consequência seria a invocação do sofrimento da existência terrena e a esperança numa vida melhor, supraterrena.Taking Nietzsche´s comprehension of philosophy as the art of transfiguration, the text analyses how the philosopher incorporates and transfigures The Gods in Exile, from Heinrich Heine. The philosopher would have inverted the perspective of the problem settled by Heine and his expositive procedure: if the poet bring us what would be an humanization and a “gentifrication” of the ancient gods as a cosmic degradation act by which the ascension of Christianity would be blamed, Nietzsche analyses the mistaken autodivinization of man through morals as a tragic megalomania, whose consequence would be the invocation of a suffering at the core of earthly existence and a hope in a better, ethereal life. (shrink)

Zu den wichtigsten Wirkungen Nietzsches gehört seine produktive Rezeption durch jene Autoren des frühen 20. Jahrhunderts, die der sogenannten Konservativen Revolution zugerechnet werden. Der Band bietet einen breiten problemgeschichtlichen Überblick im interdisziplinären Zusammenspiel von literatur-, philosophie- und politikgeschichtlichen Zugängen und erschließt damit erstmals umfassend Nietzsches Bedeutung für die Konservative Revolution.

En este artículo sostengo que Gabriel Marcel desarrolla una metafísica de la existencia humana a partir de una fenomenología. Para mostrar esta hipótesis, parto del diagnóstico que hace el autor de la situación del hombre contemporáneo. Marcel afirma que el ser humano ha sido reducido a un mero haz de funciones no dando espacio para el misterio. A partir de ese diagnóstico, desarrollo el concepto de exigencia ontológica el cual nos permite, sostengo, pasar de una fenomenología a una metafísica, desde (...) el momento en que Marcel plantea que la exigencia ontológica no es solo una necesidad subjetiva de sentido, sino el correlato del misterio ontológico en el cual nos encontramos insertos. La filosofía del misterio del Marcel, eje central de su metafísica de la existencia humana, es explicada y explicitada en la segunda parte de este trabajo, a partir del dato de la encarnación y del problema de la participación. In this article, I hold that Gabriel Marcel proposes a kind of metaphysics of human existence that arises from a phenomenology. In order to show this hypothesis, I start from the description that the author does of the situation of contemporary man. Marcel affirms that human being has been reduced to a mere assembly of functions, without leaving any room to mystery. Starting from this account, I develop the concept of ontological need, concept that allows us to go from phenomenology to metaphysis, because the concept of ontological need, according to Marcel, is not only the expression of a subjective need of finding sense, but the expression of the ontological mystery in which we find ourselves. The philosophy of mystery of Marcel, backbone of his metaphysics of the human existence, is explained in the second part of this article, by giving an account of the basic fact of being an incarnated being and by discussing the problem of participation. (shrink)

Der Schwerpunkt der Reihe liegt auf thematisch fokussierten Auseinandersetzungen mit Nietzsches Werken, seinen Quellen und seiner Rezeption. Die gehen meist auf Veranstaltungen der Nietzsche-Forschungsstelle Freiburg sowie der Friedrich-Nietzsche-Stiftung Naumburg zurück. Die Reihe ist ideen-, kultur-, literatur- und philosophiegeschichtlich orientiert und - bei Offenheit für disziplinäre Vielfalt - dem Ideal genauer Textlektüren verpflichtet.

Im Mittelpunkt des Bandes steht mit Nietzsches Nachlass derjenige Teil seines Schaffens, von dem seit jeher eine besondere Faszination ausging. Sein Status ist bis heute höchst umstritten. Handelt es sich bei den nachgelassenen Aufzeichnungen um Skizzen und Vorstufen, um Bausteine für neue Werke oder gar – wie etwa Martin Heidegger meinte – um das ‚eigentliche‘ Werk Nietzsches? Außer Frage steht, dass der Nachlass besondere editorische und interpretatorische Schwierigkeiten aufwirft. Zugleich herrscht aber weitgehender Konsens darüber, dass er für das Verständnis von (...) Nietzsches Denken und Schreiben unverzichtbar ist, denn viele seiner zentralen Gedanken sind im Nachlass anders, mitunter scheinbar deutlicher, bisweilen überhaupt nur hier formuliert. Die Beiträge gehen diesen Spannungsverhältnissen nach, indem sie sowohl am Beispiel konkreter Einzelfälle als auch grundsätzlich den angemessenen Umgang mit Nietzsches nachgelassenen Schriften diskutieren. (shrink)

It is no secret that, for Nietzsche, philosophy and poetry are closely related. Some of his most important works contain poems, or even present themselves as poetry. Yet, in their efforts to make Nietzsche a respectable philosopher, scholars have turned their attention away from this poetic dimension and have privileged instead the philosophical dimension of his work. The title of the present volume, Nietzsche als Dichter, echoes Arthur Danto’s influential Nietzsche as Philosopher, and therefore aims to reinstate the part previously (...) left aside. In order to do so, the articles in the volume focus on specific poems or poetic aspects of Nietzsche’s... (shrink)

This paper argues for the normative significance of attention. Attention plays an important role when describing an individual’s mind and agency, and in explaining many central facts about that individual. In addition, many in the public want answers and guidance with regard to normative questions about attention. Given that attention is both descriptively central and the public cares about normative guidance with regard to it, attention should be central also in normative philosophy. We need an ethics of attention: a field (...) of study of which normative pressures, if any, govern attention. Like the ethics of belief, the ethics of attention will connect those normative questions to issues regarding the nature of attention, i.e. to what is subject to such normative pressures. Philosophers should develop an ethics of attention that helps to provide normative guidance and that is commensurate in its richness to the descriptive significance of attention. The second half of the paper sketches a framework that may help us to get started at developing the ethics of attention. (shrink)

Eva Schmidt argues that facts about incoherent beliefs can be non-evidential epistemic reasons to suspend judgment. In this commentary, I argue that incoherence-based reasons to suspend are epistemically superfluous: if the subjects in Schmidt’s cases ought to suspend judgment, then they should do so merely on the basis of their evidential reasons. This suggests a more general strategy to reduce the apparent normativity of coherence to the normativity of evidence. I conclude with some remarks on the independent interest that reasons-first (...) epistemology might have within an evidentialist framework. (shrink)

The normative force of evidence can seem puzzling. It seems that having conclusive evidence for a proposition does not, by itself, make it true that one ought to believe the proposition. But spelling out the condition that evidence must meet in order to provide us with genuine normative reasons for belief seems to lead us into a dilemma: the condition either fails to explain the normative significance of epistemic reasons or it renders the content of epistemic norms practical. The first (...) aim of this paper is to spell out this challenge for the normativity of evidence. I argue that the challenge rests on a plausible assumption about the conceptual connection between normative reasons and blameworthiness. The second aim of the paper is to show how we can meet the challenge by spelling out a concept of epistemic blameworthiness. Drawing on recent accounts of doxastic responsibility and epistemic blame, I suggest that the normativity of evidence is revealed in our practice of suspending epistemic trust in response to impaired epistemic relationships. Recognizing suspension of trust as a form of epistemic blame allows us to make sense of a purely epistemic kind of normativity the existence of which has recently been called into doubt by certain versions of pragmatism and instrumentalism. (shrink)

There is today broad agreement that knowledge of Hegels thought adds a critical dimension to our understanding of recent cultural and political history.This ...

This book compares and contrasts publicly espoused security concepts in the Nordic region, and explores the notion of societal security. Outside observers often assume that Nordic countries take similar approaches to the security and safety of their citizens. This book challenges that assumption and traces the evolution of 'societal security', and its broadly equivalent concepts, in Sweden, Norway, Denmark and Finland. The notion of societal security is deconstructed and analysed in terms of its different meanings and implications for each country, (...) through both country- and issue-focused studies. Each chapter traces the evolution of key security concepts and related practices, allowing for a comparison of similarities and differences between these four countries. Using discourses and practices as evidence, this is the first book to explore how different Nordic nations have conceptualised domestic security over time. The findings will be valuable to scholars from across the geographical and theoretical spectrum, while highlighting how Nordic security discourses and practices may deviate from traditional assumptions about Nordic values. This book will be of much interest to students of security studies, Nordic politics and International Relations. (shrink)

We attribute three major insights to Hegel: first, an understanding of the real numbers as the paradigmatic kind of number ; second, a recognition that a quantitative relation has three elements, which is embedded in his conception of measure; and third, a recognition of the phenomenon of divergence of measures such as in second-order or continuous phase transitions in which correlation length diverges. For ease of exposition, we will refer to these three insights as the R First Theory, Tripartite Relations, (...) and Divergence of Measures. Given the constraints of space, we emphasize the first and the third in this paper. (shrink)

How can we be responsible for our attitudes if we cannot normally choose what we believe, desire, feel, and intend? This problem has received much attention during the last decades, both in epistemology and in ethics. Yet its connections to discussions about reasons and rationality have been largely overlooked. Responsibility for Rationality is the first book that connects recent debates on responsibility and on rationality in a unifying dialectic. It achieves four main goals: first, it reinterprets the problem of responsibility (...) for attitudes as a problem about the normativity of rationality; second, it breaks the stalemate between rationalist and voluntarist accounts of mental responsibility by defending a hybrid view; third, it provides novel support to recent accounts of the normativity of rationality by arguing that epistemic reasons and other ‘right-kind’ reasons are genuine normative reasons; fourth, it sets the foundations and the research agenda for an ‘ethics of mind’, including an illustration of how to approach applied issues in epistemology within the presented framework. After spelling out connections between responsibility and rationality (part I), the book engages in debates in normative epistemology (part II) and brings them to bear on the broader field of an ethics of mind (part III). -/- Full draft of current version available on request, comments welcome! (shrink)

A most sensible exposition of Nietzsche's philosophy.