Friedrich Nietzsche war kein Anarchist. Trotzdem weckten seine Ideen ein starkes Interesse bei Schlusselfiguren der anarchistischen Bewegung ab den 1890er-Jahren. Gustav Landauer, Emma Goldman und andere reflektierten uber die Chancen und die Gefahren, die jene Ideen fur ihre Politik enthalten. Hitzige Deutungskampfe, etwa uber den Willen zur Macht oder den Status von Frauen in Nietzsches Werken, entlockten selbst den vehementesten Kritikern wie Peter Kropotkin noch produktive Impulse zur Weiterentwicklung der eigenen Theorien. In jungerer Zeit hat sich eine neuere Stromung, (...) der "Postanarchismus", auf Nietzsche berufen, ohne allerdings die historischen Varianten des "nietzscheanischen Anarchismus" zu berucksichtigen. Dies stellt das Innovationspotenzial des Postanarchismus infrage. Das Buch nimmt eine transnationale Perspektive ein und dokumentiert erstmalig die anarchistische Rezeption Nietzsches in Deutschland, Grossbritannien und den USA innerhalb ihrer jeweiligen historischen Kontexte. (shrink)

This volume brings together essays that explore the intersections between Nietzsche and Wittgenstein from various perspectives. While some chapters focus on the philological and biographical connections of Wittgenstein's reading of Nietzsche, others reflect on the ideas that are implicitly shared by the two thinkers. For Nietzsche and Wittgenstein, philosophy is inextricably connected to ethics and the arts and therefore takes a peculiar method that differs from the sciences. Nevertheless, their thinking strives for knowledge and truth by means (...) of discursive text forms, however unconventional they may be. The first group of chapters contextualize explicit references to Nietzsche in Wittgenstein's writings and clarify their philosophical function. In Part II, the contributors take a philosophical problem as their starting point and show how it can be illuminated by comparing or contrasting Wittgensteinian and Nietzschean arguments and methods. Together the chapters trace Nietzsche's influence on Wittgenstein's thought concerning the critique of language, ethics, aesthetics, religion, and philosophical method. Wittgenstein and Nietzsche will be of interest to scholars and advanced students working in the history of philosophy and intellectual history. (shrink)

Develops a theory of spiritual freedom and explores its relationship to problems of liberal political regimes.

Friedrich Nietzsche: Die fröhliche Wissenschaft. La gaya scienza Lesefreundlicher Großdruck in 16-pt-Schrift Großformat, 210 x 297 mm Berliner Ausgabe, 2019 Durchgesehener Neusatz mit einer Biographie des Autors bearbeitet und eingerichtet von Theodor Borken Erstdruck: Chemnitz (E. Schmeitzner) 1882. Textgrundlage ist die Ausgabe: Friedrich Nietzsche: Werke in drei Bänden. Herausgegeben von Karl Schlechta. München: Hanser, 1954. Umschlaggestaltung von Thomas Schultz-Overhage unter Verwendung des Bildes: Friedrich Nietzsche, Fotografie von F. Hartmann, um 1875. Gesetzt aus der Minion Pro, 16 pt. (...) Henricus Edition Deutsche Klassik UG (haftungsbeschränkt). (shrink)

This chapter contains sections titled: Socrates Café Café Philosophique Philosophy for Everyone Sophistry The Examined Life Oblivion Conclusion (Who is Ben's Mom?).

Twelve essays in literary theory, philosophy, and religion--about atheism, freedom, and "the Jesus thought experiment"--connect, but don't conclude. A recurring theme is the "nothing" at the heart of the deep atheism of George Eliot, Walter Pater, Oscar Wilde, Rudyard Kipling, and Thomas Hardy, who approach "nothing" with a directness lacking in their English-speaking philosophical contemporaries. How does being in the world--Thomas Nagel's "what-it's-likeness"--and how do values--Alasdair MacIntyre's justice and misericordia--fare in the face of the mindless "It" that Hardy finds at (...) the heart of things? A pivotal essay compares the theism of Paul Ricoeur and the atheism of Daniel Dennett--the subtitle is a response to the latter's latest book. Writing and Freedom defends (a strong version of) free will as necessarily interpersonal: my freedom is nothing but my acceptance of yours. This is how Milton, Rossetti, and Dickinson treat their readers, and how scientists and philosophers ideally treat each other. The book's open-ended essays model freedom so understood. Moreover, both "nothing" and "freedom" are fundamental to biblical and religious narratives (Mark and Newman). God, being "out of all relation" with the finite, cannot be known from the text of the world. Yet as "nothing," God may be said to grant unconditional autonomy to his creatures, and therefore to be present in his absence. It is round "nothing," therefore, that atheists and theists endlessly circulate. But that is what the deep atheism of European thinkers--Nietzsche, Freud, Lacan, and Zizek--say we all do anyway, however excitedly we pretend to ourselves that we don't. (shrink)

Many people who have never read the works of Nietzsche possess some vague notion of what he taught. For them the philosophy of Nietzsche is represented by a few floating ideas—“Superman,” “Will to Power,” and even perhaps “blond beast.” Others again have learnt a little more about Nietzsche and perhaps read something of what he actually said; yet the net result is an impression of a passionate and destructive thinker, who launched his attacks on this side and (...) on that, without any regard for consistency. For them there can be no philosophy of Nietzsche: they know that he often wrote in the form of aphorism and they picture his thought in general as a series of detached utterances, many of which are mutually exclusive. It may then be of use to some, if we attempt to set forth the guiding inspiration and leading ideas of Nietzsche, for when these have been grasped, it will be seen that it is by no means absurd to speak of a philosophy of Nietzsche. It may well be impossible to reconcile all his utterances, at least so far as the words are concerned—though Nietzsche is of course not the only philosopher who betrays inconsistency in his thought—but it should be remembered that Nietzsche was not given to standing still: his thought developed. Moreover, he often spoke in an exaggerated form, so that some of the apparent inconsistencies may be ascribed to over-emphasis. In any case, even granting the presence of irreconcilable inconsistencies in his thought, Nietzsche's various theories not only may, but must, be seen as a whole, if they are seen in the light of his guiding ideas and inspiration. (shrink)

Forgetting has rarely been investigated in historical theory. Insofar as it attracted the attention of theorists at all, forgetting has ordinarily been considered to be a defect in our relationship to the past that should be overcome in one way or another. The only exception is Nietzsche who so provocatively sung the praises of forgetting in his On the Use and Abuse of History . But Nietzsche's conception is the easy victim of a consistent historicism and therefore in (...) need of correction. Four types of forgetting are identified in this essay. Central in the essay's argument is the fourth type. This is the kind of forgetting taking place when a civilization "commits suicide" by exchanging a previous identity for a new one. Hegel's moving account of the conflict between Socrates and the Athenian state is presented as the paradigmatic example of this kind of forgetting. Two conclusions follow from an analysis of this type of forgetting. First, we can now understand what should be recognized as a civilization's historical sublime and how the notions of the historical sublime and of collective trauma are related. Second, it follows that myth and history do not exclude each other; on the contrary, history creates myth. This should not be taken to be a defect of history, for this is precisely how it should be. (shrink)

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 42 Heft: 1 Seiten: 298-298.

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 42 Heft: 1 Seiten: 298-298.

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 42 Heft: 1 Seiten: 298-298.

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 42 Heft: 1 Seiten: 298-298.

On the History of Modern Philosophy is a key transitional text in the history of European philosophy. In it, F. W. J. Schelling surveys philosophy from Descartes to German Idealism and shows why the Idealist project is ultimately doomed to failure. The lectures trace the path of philosophy from Descartes through Spinoza, Leibniz, Kant, Fichte, Jacobi, to Hegel and Schelling's own work. The extensive critiques of Hegel prefigure many of the arguments to be found in Feuerbach, Kierkegaard, Marx, Nietzsche, (...) Heidegger, and Derrida. This is the first English translation of On the History of Modern Philosophy. In his introduction Andrew Bowie sets the work in the context of Schelling's career and clarifies its philosophical issues. The translation will be of special interest to philosophers, intellectual historians, literary theorists, and theologians. (shrink)

In his renowned courses at the Collège de France from 1982 to 1984, Michel Foucault devoted his lectures to meticulous readings and interpretations of the works of Plato, Epictetus, Seneca, and Marcus Aurelius, among others. In this his aim was not, Edward F. McGushin contends, to develop a new knowledge of the history of philosophy; rather, it was to let himself be transformed by the very activity of thinking. Thus, this work shows us Foucault in the last phase of his (...) life in the act of becoming a philosopher. Here we see how his encounter with ancient philosophy allowed him to experience the practice of philosophy as, to paraphrase Nietzsche, a way of becoming who one is: the work of self-formation that the Greeks called _askésis_. Through a detailed study of Foucault's last courses, McGushin demonstrates that this new way of practicing philosophical _askésis_ evokes Foucault's ethical resistance to modern relations of power and knowledge. In order to understand Foucault's later project, then, it is necessary to see it within the context of his earlier work. If his earlier projects represented an attempt to bring to light the relations of power and knowledge that narrowed and limited freedom, then this last project represents his effort to take back that freedom by redefining it in terms of care of the self. Foucault always stressed that modern power functions by producing individual subjects. This book shows how his excavation of ancient philosophical practices gave him the tools to counter this function-with a practice of self-formation, an _askésis. _. (shrink)

From the time of the thinkers of ancient Greece, the question of what can be said about the existence and nature of God has been debated by many philosophers and theologians. In Theism and Atheism: The Eternal Debate, F.F. Centore presents a broad analysis of the major positions that address the question and the thinkers who have contributed to the debate. This is an admirably lucid and thorough examination of the history of natural theology. Covering the material in a thematic (...) rather than in a strictly chronological way, Centore draws out the key positions on topics such as the relationship of science and religion, the problem of evil, Naturalistic and Supernaturalistic theism and the dispute between essence and existence. The proponents of the various positions are considered alongside their most explicit critics. Important thinkers dealt with in this work include Plato, Aristotle, Aquinas, Descartes, Pascal, Kant, Hume, Hegel, Nietzsche, Freud and Darwin. The diversity of exploration also goes beyond the Judeo-Christian tradition to look at Hinduism, Buddhism, Stoicism, Zoroastrianism, Confucianism and Classical Paganism. This work, however, is much more than a survey of the major historical arguments and rebuttals concerning God's existence and nature. Overall, it is a work by a well-established Catholic philosopher who concludes that God's existence and nature are indeed compatible with modern science, human freedom and the existence of evil in the world. (shrink)

The ancients, Friedrich Nietzsche notes, held Homer's objective art and Archilochus's subjective art in equally high esteem. However, if a work of art must be "objective," how are we to understand the subjective artist, who, like Archilochus, produces art from his own subjective experience? Guided by a clue from Schiller's May 18, 1796 letter to Goethe, Nietzsche employs Schopenhauer's theory of music in his consideration of the subjective artist. Turning to Paul Ricoeur's distinction between image as copy and (...) image as fiction, I argue, will assist us in understanding how Nietzsche resolves the problem of the subjective artist. (shrink)

By subjecting Nietzsche to a Platonic critique, author William H. F. Altman punctures his “pose of untimeliness” while making use of Nietzsche’s own aphoristic style of presentation. Friedrich Wilhelm Nietzsche—named for a Prussian King—is thereby revealed to be the representative philosopher of the Second Reich.

By subjecting Nietzsche to a Platonic critique, author William H. F. Altman punctures his “pose of untimeliness” while making use of Nietzsche’s own aphoristic style of presentation. Friedrich Wilhelm Nietzsche—named for a Prussian King—is thereby revealed to be the representative philosopher of the Second Reich.

There have been innumerable works written on Nietzsche’s relationship to Christianity, and a number on Nietzsche’s relation to Schopenhauer. Georges Goedert has written one linking Nietzsche’s critique of Christianity to his critique of Schopenhauer. What is significant in this is that Goedert attempts to create out of this synthesis a coherent picture of Nietzsche’s development. In doing this, he also delivers a blow against the sometimes fashionable view that Nietzsche, in some hidden and unspoken way, (...) was a Christian, or worked in the spirit of Christianity. (shrink)

Owens, John F It is about sixty years since Frederick Copleston was required by the ecclesiastical censor to insert 'some unambiguous condemnation of Nietzsche' into a new edition of his 'Friedrich Nietzsche, Philosopher of Culture.' Copleston thought the work 'disfigured' as a result, sensing perhaps that the addition would reinforce crude misunderstandings of his subject. He was aware of something that probably passed the ecclesiastical censor by, that whatever is to be said of Nietzsche's relation to Christianity, (...) it is not straightforward. (shrink)