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Summary Friedrich Nietzsche is a 19th century German philosopher. He began his career as a philologist. Due to illness he retired from active academic life as a philologist in the summer of 1879 and devoted himself fully to the writing of his philosophical works. Nietzsche is most famous for his word God is dead. While it is not clear whether this word implies atheism, agnosticism or depth-theism, it shows that theological, metaphysical and moral issues inform the work of Nietzsche. For a long time Nietzsche was considered a philosophical dilettante, a mystic or a poet-philosopher. This view has been significantly altered by Heidegger's Nietzsche lectures from 1936-44 which characterize him as a systematic, metaphysically-oriented philosopher. In the Anglo-American world works of scholars such as Arthur C. Danto and John Richardson have also shown that Nietzsche should be taken seriously as a philosopher. Aside from Nietzsche's metaphysics (which encompasses the concepts of will to power, eternal recurrence, Uebermensch and nihilism), the German philosopher provided an original interpretation and critique of Christian ethics and morality. This work is found in the two major works On The Genealogy Of Morals and Beyond Good And Evil. Throughout his work Nietzsche is in dialogue with the Western philosophical tradition, which he severely criticizes. True to the task of cultural physician he takes upon himself the difficult endeavour of becoming the bad conscience of Western civilization. His main philosophic interlocutors are the Platonic and Xenophonic Socrates, Plato, the Stoics, Kant, Hegel and Schopenhauer.
Key works Danto 1965 A good introduction to Nietzsche's work by a philosopher in the Anglo-American analytical tradition. Contributed to show Nietzsche is to be taken seriously philosophically. Deleuze & Hardt 1983 A continental reading of Nietzsche's philosophy which challenges the connections between Hegel and Nietzsche established by Heidegger's landmarks lectures on Nietsche. Heidegger 1979 Canonical reading of Nietzsche in the 20th century. This interpretation changed the map and made clear that Nietzsche was a philosopher and perhaps a metaphysician. Heidegger claims that Nietzsche over-turns Platonism and completes Western metaphysics. Löwith 1964 Loewith was a student of Heidegger and a philosopher in his own right. This book and Nietzsche's Philosophy of Eternal Recurrence constitute classical studies of Nietzsche's work based on the historical approach to scholarship.
Introductions Heidegger & Magnus 1967 Solomon 1988 Leiter 2002
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  1. Hugo Ball y la Recepción de Nietzsche En Las Vanguardias Artísticas.Diego Sanchez Meca - 2023 - Endoxa 51.
    El presente artículo trata de presentar la edición que el Prof. Manuel Barrios Casares ha llevado a cabo del texto de Hugo Ball sobre Nietzsche, redactado en un principio en el marco de un proyecto de tesis doctoral entre 1909 y 1910. A la traducción y anotación del texto antecede un extenso prólogo sumamente interesante para su comprensión y contextualización. Hugo Ball, promotor del dadaísmo y amigo de Kandinsky, plasma en el texto el clima intelectual de la recepción del pensamiento (...)
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  2. Ventriloquia o esa «pasividad [que] se ama»: apuntes para el pensamiento derridiano sobre el amor en «Éperons. Les styles de Nietzsche».Alexander Masoliver Aguirre - 2023 - Endoxa 52.
    El pensamiento de Derrida sobre el amor no suele ser estudiado porque, al parecer, el mismo autor no ha sido tan claro al respecto. Este artículo pretende aportar a este vacío usando como documento de estudio el libro Éperons del autor, que pretende ser una ponencia sobre Nietzsche. A partir de una interpretación de los pasajes en los que Derrida se refiere al amor, encontramos casi siempre se trata de una cita de Nietzsche. Esto parece caracterizar un acto de ventriloquia (...)
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  3. Nietzsche's Legacy: "Ecce Homo" and "The Antichrist," Two Books on Nature and Politics.Heinrich Meier - 2024 - University of Chicago Press.
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  4. Nietzsche and Embodiment: Discerning Bodies and Non-dualism.Kristen Brown - 2012 - SUNY Press.
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  5. Elementos Antignósticos da Filosofia de Nietzsche.Jelson Roberto de Oliveira - 2024 - Dissertatio 58:37-60.
    O presente artigo pretende analisar como a filosofia de Nietzsche, especialmente aqueladesenvolvida a partir de Assim Falou Zaratustra, pode ser compreendida como um empreendimentoantignóstico. Leva-se em conta, para tanto, as referências ao zoroastrismo que, embora escassas,evidenciam a compreensão da própria tarefa filosófica assumida por Nietzsche como uma crítica àperspectiva antiterrenal do dualismo que se iniciou com os movimentos gnósticos e se difundiu nacultura ocidental por meio do cristianismo. Para tanto, começaremos por distinguir o uso dos termosgnose e gnosticismo, para examinar (...)
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  6. Nietzsche’s conflicts.Matthew Bennett - 2024 - Metascience 33 (1):149-152.
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  7. The Concept of “Illusion” in Nietzsche’s the Birth of Tragedy.김성환 ) - 2020 - Modern Philosophy 16:117-141.
    나는 이 글에서 니체의 『비극의 탄생』을 더 잘 이해하기 위한 교통 신호기를 하나 제안하려 한다. 내가 “니체의 네 환상 단계”라 이름 붙이는 신호기다. “니체의 네 환상 단계”는 그가 말한 “세 환상 단계”와 그가 “말하지 않겠다”고 하면서도 말한 “더 저속하고 강력한 환상”을 합친 것이다. 나는 “니체의 네 환상 단계”라는 프레임으로 다음과 같이 논증할 것이다. 첫째, 『비극의 탄생』에서 니체가 아주 싫어한 환상은 “더 저속하고 강력한 환상”, 싫어한 환상은 “소크라테스 환상”, 좋아한 환상은 “호메로스 환상”, 아주 좋아한 환상은 “디오니소스 환상”이다. 둘째, 우리가 아폴론 환상을 (...)
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  8. Problem of individuation in Nietzsche’s The Birth of Tragedy.정대훈 ) - 2018 - Modern Philosophy 11:55-84.
    본 논문은 『비극의 탄생』을 모든 문화적 형성의 기본 문제라 할 수 있는 개체화 문제의 관점에서 재독해하고자 한다. 『비극의 탄생』의 재독해를 통해 드러날 수 있는 개체화의 가장 기본적인 사항은 개체와 개체화의 과정은 서로 구조적으로 분리되지 않는다는 점이다. 니체는 개체적 주체와 이 주체가 개체화되는 과정을 분리시키는 사고방식을 비판한다. 보다 구체적으로, 본 논문은 ‘디오뉘소스적-아폴론적’이라고 부를 수 있을 이 개체화 과정의 구조가 ‘개체를 발생시키는 개체화’와 ‘개체 속에서 지속적으로 이루어지는 개체화’의 기본적인 두 차원으로 이루어져 있음을 보여줄 것이다. 전자의 차원은 불연속성과 비가역성을 기초로 하는 상징과 비유의 (...)
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  9. Nietzsche as metaphysician but which metaphysics? A response to Justin Remhof.Tsarina Doyle - 2024 - Asian Journal of Philosophy 3 (1).
    This article is a critical response to Justin Remhof’s Nietzsche as Metaphysician. It contends that Remhof runs the question of whether Nietzsche is a metaphysician too closely with the related but separate question of what type of metaphysician he is. It is argued that Remhof is correct in claiming that Nietzsche is a metaphysician and that his metaphysics informs his wider philosophy. However, Remhof’s view that Nietzsche is a metaphysical constructivist is subject to criticism.
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  10. “Euripidean dilemma”: Nietzsche’s influence on Danto’s philosophical understanding of performance art.Benjamin Riado - 2021 - Rivista di Estetica 77:124-139.
    This essay addresses the theoretical foundations of Danto’s vision of performance art. In his writings, Danto rarely mentions this art form and when he does so, it is for the most part in a negative way. Still, there is one clue to Danto’s deeper engagement with performance art. This is his constant references to Nietzsche’s The Birth of Tragedy. Danto finds in Nietzsche a critical tool for engaging with contemporary artists: what he calls the “Euripidean dilemma”. This approach provides a (...)
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  11. Tradimenti, appropriazioni, ripensamenti. Arthur C. Danto e l’eredità della filosofia tedesca da Nietzsche a Kant.Francesca Iannelli - 2021 - Rivista di Estetica 77:77-92.
    The main aim of the present essay is to explore Arthur C. Danto’s passionate confrontation with German philosophy. As will emerge, it is neither an analysis planned according to a precise chronological order, nor a rigidly systematic investigation. In a succession of irreverent betrayals, syncretistic appropriations and courageous afterthoughts, Danto will proceed rather backwards, going from Nietzsche to Hegel and from Hegel to Kant. In doing so – during his long and tireless philosophical r...
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  12. A fisiologia da arte em Nietzsche: entre a décadence moderna e a arte da transfiguração.Clademir Luís Araldi - 2024 - Trans/Form/Ação 47 (1):e0240075.
    In this paper I investigate how Nietzsche’s approaches to the physiology of art become operative in the last year of his philosophical production to consummate the critique of modern décadence. Through intoxication, transfiguration, and increased power, the physiology of art could reveal new ways to express the values of ascendant life as opposed to decadential movements. I question, finally, whether the will to power is a satisfactory criterion for the artistic affirmation and transfiguration of existence.
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  13. The Early Reception of Nietzsche’s Eternal Recurrence in Japan and Its Emotional Features.Kido Atsushi - 2024 - In Kido Atsushi, Noe Keiichi & Lam Wing Keung (eds.), Tetsugaku Companion to Feeling. Springer Verlag. pp. 117-132.
    This chapter examines some representative cases of Japanese intellectuals’ discussions of Friedrich Nietzsche’s idea of eternal recurrence from the Meiji period to the early Shōwa period (roughly before the Second World War). The intellectuals discussed in this chapter include Anesaki Chōfū 姉崎嘲風, Tobari Chikufū 登張竹風, Natsume Sōseki 夏目漱石, Watsuji Tetsurō 和辻哲郎, Abe Jirō 阿部次郎 and Kuki Shūzō 九鬼周造. In examining their reception of eternal recurrence, this chapter will analyse its emotional or affective moments, and thereby contribute to the theme of (...)
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  14. Ressentiment and Love: Nietzsche, Scheler and Asano.Cheung Ching Yuen - 2024 - In Kido Atsushi, Noe Keiichi & Lam Wing Keung (eds.), Tetsugaku Companion to Feeling. Springer Verlag. pp. 133-147.
    Ressentiment can be regarded as one of the most complicated feelings of human beings. It is a French foreign-loan word which is used as a noun, but originated from the verb ressentir, which means to feel, to experience or be aware of an emotion or sensation. As in the cases of many other European notions, ressentiment obtained an interesting profile when it traveled from the “West” to the “East.” While the word is usually untranslated in German and English, in Chinese (...)
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  15. For a self-suppression of the method: genealogy as a genealogical program and the dimension of power in Nietzsche.Fernando da Silva Machado - 2024 - Griot 24 (1):138-153.
    Our objective will be to argue in favor of the idea that in Nietzsche there is no genealogical method, stricto sensu, with universalist and systemic-substantivist epistemic claims (traditionally conceived by justificationist and foundationalist philosophies from Plato to Hegel). However, there is a characteristic genealogical program, which opposes the majority genealogies and philosophies insofar as a self-suppression of the method is imposed as the primary and heterodox register of its reflection. We start from the hypothesis that Nietzsche’s genealogy, understood programmatically, became (...)
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  16. Der Streit um Nietzsches "Geburt der Tragödie;".Karlfried Gründer - 1969 - Hildesheim,: G. Olms. Edited by Erwin Rohde, Ulrich von Wilamowitz-Moellendorff & Richard Wagner.
    Anzeige für das Litterarische Centralblatt, von E. Rohde.--Anzeige in der Norddeutschen Allgemeinen Zeitung vom 26. Mai 1872, von E. Rohde.--Zukunftsphilologie! Von U. von Wilamowitz-Möllendorff.--An Friedrich Nietzsche, von R. Wagner.--Afterphilologie, von E. Rohde.--Zukunftsphilologie! Von U. von Wilamowitz-Möllendorff.
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  17. The problem of atheism in Nietzsche and Feuerbach: from the death of God to humanism.Wesley Barbosa - 2024 - Griot 24 (1):84-95.
    the present article intends to outline feuerbach's humanism in his the essence of christianity in dialogue with the nietzschean notion of the death of god. for it is with the death of god and the fall of all idols that it is possible to glimpse god, not as the absolute transcendent, but as a human creation, all too human. a projection of the self into a safe and magnanimous outside, anchorage of all human desires, from magical and miraculous powers to (...)
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  18. The Dioscuri: Nietzsche and Rohde.Alan Cardew - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 458-478.
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  19. Nietzsche’s Anti-Christianity as a Return to (German) Classicism.Paul Bishop - 2004 - In Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 441-457.
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  20. Conflict and Repose: Dialectics of the Greek Ideal in Nietzsche and Winckelmann.Dirk T. D. Held - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 411-424.
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  21. Nietzsche and the “Classical”: Traditional and Innovative Features of Nietzsche’s Usage, with Special Reference to Goethe.Herman Siemens - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 391-410.
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  22. Nietzsche’s Ontological Roots in Goethe’s Classicism.Friedrich Ulfers & Mark Daniel Cohen - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 425-440.
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  23. Nietzsche, Interpretation, and Truth.David M. A. Campbell - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 343-360.
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  24. The Invention of Antiquity: Nietzsche on Classicism, Classicality, and the Classical Tradition.Christian Emden - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 371-390.
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  25. Nietzsche’s Remarks on the Classical Tradition: A Prognosis for Western Democracy in the Twenty-First Century.Mark Hammond - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 361-370.
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  26. How Nietzsche’s On the Genealogy of Morals Depicts Psychological Distance between Ancients and Moderns.David F. Horkott - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 310-317.
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  27. Rhetoric, Judgment, and the Art of Surprise in Nietzsche’s Genealogy.Fiona Jenkins - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 295-309.
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  28. Nietzsche’s Aesthetic Solution to the Problem of Epigonism in the Nineteenth Century.Burkhard Meyer-Sickendiek - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 318-328.
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  29. Nietzsche’s Wrestling with Plato and Platonism.Thomas Brobjer - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 241-259.
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  30. On the Relationship of Alcibiades’ Speech to Nietzsche’s “Problem of Socrates”.David N. McNeill - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 260-275.
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  31. Nietzsche, Nehamas, and “Self-Creation”.Thomas A. Meyer - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 220-227.
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  32. Nietzsche’s Cynicism: Uppercase or lowercase?R. Bracht Branham - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 170-181.
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  33. Nietzsche’s Stoicism: The Depths Are Inside.R. O. Elveton - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 192-203.
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  34. Nietzsche’s Unpublished Fragments on Ancient Cynicism: The First Night of Diogenes.Anthony K. Jensen - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 182-191.
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  35. Nietzsche and Plato.Laurence Lampert - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 204-219.
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  36. Cults and Migrations: Nietzsche’s Meditations on Orphism, Pythagoreanism, and the Greek Mysteries.Benjamin Biebuyck, Danny Praet & Isabelle Vanden Poel - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 151-169.
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  37. An Impossible Virtue: Heraclitean Justice and Nietzsche’s Second Untimely Meditation.Simon Gillham - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 138-150.
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  38. “Full of Gods”: Nietzsche on Greek Polytheism and Culture.Albert Henrichs - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 114-137.
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  39. Nietzsche and Democritus: The Origins of Ethical Eudaimonism.Jessica N. Berry - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 98-113.
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  40. Politeia 1871: Young Nietzsche on the Greek State.Martin A. Ruehl - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 79-97.
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  41. Nietzsche, Aristotle, and Propositional Discourse.Peter Yates - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 70-78.
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  42. Ecce Philologus: Nietzsche and Pindar’s Second Pythian Ode.John Hamilton - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 54-69.
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  43. Breeding Greeks: Nietzsche, Gobineau, and Classical Theories of Race.Nicholas Martin - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 40-53.
  44. Nietzsche, Homer, and the Classical Tradition.James I. Porter - 2004 - In Paul Bishop (ed.), Nietzsche and antiquity: his reaction and response to the classical tradition. Camden House. pp. 6-26.
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  45. Nietzsche's Beyond Good and Evil.Daniel Conway - 2024 - Edinburgh University Press.
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  46. Nietzsche's Anthropic Circle: Man, Science, and Myth.George J. Stack - 2005 - Boydell & Brewer.
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  47. Nietzsches Hermeneutik der Einsamkeit. Transformationen im Labyrinth der Wahrheit.Christian Schlenker - forthcoming - Nietzsche Studien.
    Nietzsche’s Hermeneutics of Loneliness. Transformations in the Labyrinth of Truth. This article delves into Nietzsche’s intricate exploration of solitude and its multifaceted manifestations in Thus Spoke Zarathustra. By distinguishing between various instances of solitude experienced by Zarathustra, including his initial journey, recurring returns, and dreamt solitude, the study unveils the creative nature of his solitude. Unlike the ascetic pursuit of transcendent truth, Nietzsche reevaluates solitude, highlighting its eternal ambiguity and challenging the notion of a fixed self or ultimate truth attainable (...)
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  48. Nietzsche's Three Metamorphoses and Their Relevance to Artificial Intelligence Development.Beni Beeri Issembert - unknown
    This opinion paper delves into the philosophical underpinnings and implications of artificial intelligence (AI) development through the lens of Friedrich Nietzsche's "Three Metamorphoses," exploring the stages from the camel, through the lion, to the envisioned child phase within the AI context. Amidst growing concerns over AI's ethical ramifications, including job displacement, biased decision-making, and misuse potential, this analysis seeks to provide a comprehensive framework for understanding AI's evolution and its socio-technical effects on society. The discourse begins by contextualizing AI within (...)
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  49. Patologías de la expresión artística y diagnóstico social en los escritos tardíos de Nietzsche.Marina García-Granero - 2024 - Ideas Y Valores 72 (182).
    El artículo sitúa los elementos de la fisiología del arte de los escritos de madurez dentro del proyecto de transformación del ser humano que persiste a lo largo su trayectoria intelectual. En el contexto de este proyecto, la expresión artística funciona como síntoma de fenómenos que tienen un profundo origen a nivel fisiológico y que nos informan de la condición del artista creador y del público que lo acoge. El diagnóstico que Nietzsche elaborar de Wagner no sólo afecta a Wagner, (...)
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  50. Il prologo di Così parlò Zarathustra: (un'introduzione alla mitopoiesi di Nietzsche).Massimo Romanini - 1976 - Pollenza: La nuova Foglio.
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