Friedrich Nietzsche

That Schopenhauer’s view of Buddhism influenced Wagner’s and Nietzsche’s Buddhism seems a commonplace among scholars. However, there seem to be no studies which actually demonstrated this, showing how Schopenhauer was their main source of Buddhism compared to the other Buddhist texts they read. In this article, I aim to fill this gap, analysing Wagner’s and Nietzsche’s Buddhism in the light of the sources of Buddhism they read. This will allow me to demonstrate how Schopenhauer was the main source of Buddhism (...) for both Wagner and Nietzsche, having a deep and long-lasting impact on their conceptions of Buddhism. (shrink)

Chronology of the Manuscripts 1885–89. Appendix to KGW IX. After the completion of the topological manuscript edition in section IX of the Kritische Gesamtausgabe der Werke (KGW IX), the additional chronological indexing of the late Nachlass remained a desideratum. The current manuscript closes this editorial gap. As an appendix to KGW IX, the chronology of the manuscripts 1885–89 provides the date for each distinguishable layer of inscription for every manuscript and note edited in KGW IX. In the first part of (...) the following chronology, the dated inscription layers for all late manuscripts from notebook N VII 1 to the scattered notes are recorded topologically. In the second part, the inscription layers are indexed chronologically from spring 1885 to the beginning of January 1889. (shrink)

Este trabajo persigue reflexionar sobre el estatuto ontológico de la comunidad en base a la figura de Nietzsche como arcano de la apuesta teórica tiqquniana. Así, a partir de las consideraciones que Nietzsche realiza sobre la vida, junto con los diagnósticos que Tiqqun despliega a partir de su _metafísica crítica_, se explorarán algunos de los pliegues del pensamiento de ambos autores tratando de iluminar una cartografía de la no pertenencia que sustituya la lógica identitaria de la comunidad moderna fundamentada en (...) el principio de humanismo. Dicha cartografía no solo persigue agotar el lenguaje político contemporáneo, sino que piensa en una forma política y comunitaria desarrollada desde el _pathos_ de la distancia, el éxtasis y la filosofía política an-árquica. El esfuerzo teórico aquí recogido ilumina y teje la presencia de Nietzsche en el pensamiento de Tiqqun manifestando el anhelo compartido entre ambos autores por desatar prácticas de libertad en la tarea de traer al mundo las vidas que aún están por venir. (shrink)

Straipsnyje atskleidžiu tam tikrą pragmatizmo ir egzistencializmo suderinamumą tiesos sampratos aspektu. Siekdamas pagrįsti šį suartėjimą, tyrinėju Jameso pragmatinį metodą ir Nietzschės kritinį požiūrį į „valią tiesai“. Abu mąstytojai stoja prieš absoliučios, fiksuotos ir praktinių individo poreikių nepaisančios tiesos idėją. Atitinkamai, abu jie teigia, kad tiesa, suprantama ikiteoriškai, yra procesas, imanentiškas konkrečiai subjektų gyvenimo patirčiai. Pasitelkdamas pragmatinius ir egzistencialistinius svarstymus, aš kritiškai tyrinėju, kaip šie filosofai kvestionavo tiesą individo kaip veikėjo egzistencijos kontekste.

Nietzsche put Jesus’ historical crucifixion at the center of philosophy to exile the notion of a transcendent God from philosophy. Discarding theology as metaphysics and replacing it with an anthropology of how human persons become divinized, Nietzsche contributed to unearthing the scapegoating mechanism as a god-making device at the center of human culture. Nietzsche’s focus on the murder of God, rather than Their death, suggested Girard’s martyrdom’s crucial role in the foundation and the preservation of culture. Following Girard, I read (...) the madman’s parable of God’s death in The Joyous Science alongside paragraph 1052 of The Will to Power, where Nietzsche recognized that the difference between Dionysos and the Crucified can only be seen clearly from the perspective of Calvary. (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)

This paper aims to offer an image of Nietzsche as a reader of Schopenhauer, putting aside some fundamental issues, such as the influence of Wagner and the critique of his former master in his late philosophy. Trying to isolate these aspects, I will take Nietzsche as one of the most important reader of Schopenhauer. His deep veneration does not exclude relentless criticism and his relentless criticism does not exclude his deep veneration of Schopenhauer.

Scholars point out contradictions in Nietzsche’s philosophy. An example would be his po itions on science, object of praise and criticism. If so, Nietzsche would make contradictory remarks about a domain that, on principle, seeks to rid itself of contradictions. From the perspective of Nietzschean philosophy, would attributing contradiction to it mean an objection? Would Nietzsche’s praise and criticism of science be incompatible? After trying to answer these questions, we will aim to show that the philosopher’s considerations on science reveal (...) a way of proceeding that he not only claims for himself but also prescribes to scientific thought: the art of nuance. (shrink)

Based on the Nietzschean conception of language as rhetoric, the aim is to show how the notion of constitutive artifice denies the naturalness of language and, at the same time, it is linked to the affirmation of an unconscious dimension operating in its functioning.

Voici la traduction du second ouvrage de Hans Vaihinger (1852-1833), dont la première édition date de 1902. Son titre, Nietzsche philosophe, est anodin pour le lecteur d’aujourd’hui. Or il pouvait choquer au début du xxe siècle. Nietzsche n’était pas encore reconnu comme un authentique philosophe, c’est-à-dire, à l’époque, comme l’auteur d’un système philosophique. Dès 1879, Alois Riehl lui avait consacré un essai intitulé : Friedrich Nietzsche. Der Künstler und der Denker. Ein Essay. En 1902, Rudolf Eisler avait publié un ouvrage (...) sur sa métaphysique et sa théorie de la connaissance : Nietzsche’s Erkenntnistheorie und Metaphysik. À la différence de ces deux auteurs, Vaihinger est le premier à présenter l’ensemble de la pensée de Nietzsche de manière systématique, à partir de son noyau central, montrant ainsi qu’on peut le considérer et l’étudier comme un authentique philosophe. Le néokantisme de Vaihinger se manifeste notamment dans sa critique de la hiérarchie établie par Nietzsche entre les différents types d’humains, alors que Kant reconnaissait à toute personne humaine une égale dignité. (shrink)

Nous proposons aux lecteurs un des tout premiers ouvrages parus sur Nietzsche, et assurément le premier qui entreprend de montrer que Nietzsche est un authentique « philosophe ». Pourquoi Nietzsche n’était-il pas considéré comme un philosophe par beaucoup de ses contemporains? Et en quel sens peut-on néanmoins le déclarer philosophe? C’est notamment à ces questions que répond cet essai de Hans Vaihinger, qui fut l’un des très rares néokantiens à s’intéresser à l’œuvre de Nietzsche.

Straipsnyje siekiama išnagrinėti F. Nietzsche‘s „valios siekti galios“ principu grindžiamos filosofijos prigimtį, parodyti šios filosofijos ypatumus, lyginant ją su metafizine ir pozityvistine laikysenomis, „valios siekti galios“ sukeliamą novatoriškumą, sietiną su „perspektyvistinio (interpretacinio) pažinimo“ samprata, išryškinti būdingiausius ir neįprastus šios sampratos bruožus, lyginant ją su tradicine tiesos pažinimo problematika. Siekiama atsakyti į klausimą, ar „valia siekti galios“ gali būti laikoma substancija tradicine šios sąvokos prasme? Ryškinant šio principo prigimtį pabrėžiama, kad jis numato ne tapatybę, bet skirtį. Skirtį gimdanti ir šioje skirtyje (...) gimstanti „valia siekti galios“ funkcionuoja svarstant moralės kilmę. Kartu keliamas uždavinys parodyti, kad „valios siekti galios“ principu grįstas ir moralės kilmės svarstymas, kuris, beje, kaip ir kiekvienas kitas svarstymas, tegali būti tik interpretatyvus, t. y. negalintis pretenduoti į vieną universalią tiesą, į vieną visiems privalomą normatyvumą. Prasminiai žodžiai: metafizika, aktyvumas, genealogija, simptomologija, tipologija, interpretacija, ponų moralė, vergų moralė. F. NIETZSCHE: THE WILL TO POWER PRINCIPLE Arūnas Mickevičius Summary The article deals with Nietzsche’s philosophy as a radical critique of the classical thinking paradigm. Nietzsche used the will to power concept to separate himself from the dualism of classical thinking and especially from A. Schopenhauer’s concept of the „will to live“, which leads to passivity. The category of „life“ for Nietzsche does not mean inactive seclusion, but activity: possessing, subduing the weaker dominance of individual shapes, annexation. So the will to power was built on a dynamic, antagonistic foundation. The will to power in Nietzsche’s thinking is not a „thing in itself“, as opposed to „phenomenon“ (E. Kant), or else „a will“ as opposed to „an image“ (A. Schopenhauer). It is inseparable from its realisation, similarly as lightning is inseparable from its luminescence. The will to power decides upon an approach which allows no substance of „will“ outside of phenomenon or existence of „an object in itself“; it is an approach that does not accept any „facts in the mitselves“, only interpretations. Therefore, Nietzsche’s philosophy holds many associations with the postmodern paradigm that allows only an interpretative understanding of the world, i.e., understanding that creates only an interpretation of the interpretation. There is no absolute primordiality which would lend itself to interpretation, because anything can be the basis for interpretation. Therefore, „the will to power“, as non-substance, is inseparable from the basis of self-demonstration and, in the long run, is only an interpretation and an interpretation of the interpre- tation, i. e., a phenomenalistic understanding of the world. The essence of this phenomenalistic understanding is that „the world which we are capable of appropriating is only surface, generalized by oversimplified signs. It accepts only total appearance (Scheinbare). The will to power is inseparable from realisations which take place through the agency of two different types of forces: active and reactive. It indicates the difference between the forces and also is manifest in this „difference“. The will to power foresees not identity but difference, it shows, determines and manifests difference. With respect to the genesis of power or its generation, the will to power determines the relation between forces, but in its own turn is determined by the activity of these forces. It is at the same time both determined and determiner. Nietzschean „slave“ and „master“ moralities are based upon active and reactive forces. The active force is different from the reactive force in that in the active point we start with assertive and positive assumptions. Nietzsche created a theoretical construct based on the principle Wille zur Macht, where he emphatically praised „assertive“ forces, and accused all classical thinking of turning away from life and associated it with reactive, negative forces. This construct is characterised by independently manifested speculative forms: genealogising, typology and symptomalogy. This means that every phenomenon we discuss springs from the will to power. Since it is determined by different forces, all phenomena are either associa- ted with active or with reactive forces. In the long run, all typologically different phenomena must be determined according to symptoms. If the force is active, all phenomena related to it will be associated with symptoms of a full-blooded and healthy life. If the power is reactive, the phenomena associated with it will be related to symptoms of crisis, depression, weakness and sickness. These three forms of reasoning: genealogisation, typology and symptomatics that encompass the will to power and the construct, ultimately became known as semiology. This means that for Nietzsche, understanding the world is totally full of signs and totally interpretative. There are no „substances“, „essences“, „things in themselves“, etc.; there are only signs and their differentiated interpretations. This conception Nietzsche was named „perspectivism“. Therefore, Nietzsche’s philosophy, based on the power of will, denies the exceptionally unique true opinion of the world and offers instead a variety of interpretations; foresees the possibility to look at the world through different eyes, i.e. determines a perspectivist approach to the world. Keywords: metaphysics, genealogy, symptomology, tipology, slave morality, master morality. (shrink)

Straipsnyje nagrinėjama tragedijos kilmės bei poveikio samprata Friedricho Nietzsche's filosofijoje. Remiantis filosofo mintimis, sprendžiama klasikinė žmonių susižavėjimo tragedija priežasties problema. Parodoma, kad dionisiškasis džiaugsmas yra susijęs su aukščiausia tragiškojo meno verte. Tragiškasis jausmas kyla iš pačios būties (Dioniso, vienio, gamtos) ir suteikia metafizinę paguodą, jog bus įveiktas individualumas, pasaulis susigrąžins vienovę. Prasminiai žodžiai: tragedija, tragiškasis jausmas, dionisiškasis džiaugsmas. AN INTERPRETATION OF THE TRAGIC SENCE IN F. NIETZSCHE'S PHILOSOPHY Aušra Polovikaitė Summary The article deals with our response to tragic drama as (...) a problem in the philosophy of art. Why do we enjoy the dramatic portrayal of vice, deceit, human corruption, and death? Nietzsche's writings on tragedy are primarily devoted to deciphering this classic problem. The early Greek drama made accessible through music to the audience-worshippers the Dionysian as an ecstatic and mystic direct connection with cosmic Nature (the Oneness), in which the individual will was obliterated. The loss of the self in Nature produces the tragic joy. For the later Nietzsche, the relation between appearance and the Oneness is replaced by the relation between fictitious unities (values, forms, laws) and the chaotic multiplicity of forces which constitute the Will to Power. Keywords: tragedy, tragic sense, Dionysian joy. (shrink)

The article deals with some aspects of positivism’s place in philosophy. The adversaries of positivism are distinguished from representatives of philosophical trends such as Marxism and pragmatism, which, like positivism, present themselves as scientific philosophies. Fighting for social progress under the same banner of science, they are allies of positivism, not enemies. Philosophers who disclaim that the scientific character of philosophy is the main indicator of its value may be regarded as adversaries of positivism. They belong to two main groups: (...) members of the first group continue the philosophical tradition (mainly that of classical German philosophy) while representatives of the second group oppose the tradition but do so resting upon principles incompatible with those of positivists. In the article the former are represented by F. H. Bradley and R. G. Collingwood and the latter by F. Nietzsche and M. Heidegger. Among theoretical reproaches against positivism, the most convincing, it seems, is Collingwood’s claim that positivism does not comprehend the role of absolute (unverifiable and unappraisable in truth-terms) presuppositions of science and does not understand that the task of metaphysics is to detect such propositions, yet it seems that not all positivists are to be blamed for this. Relating positivism to thinkers attacking traditional metaphysics and belonging to the second group is quite a different task. For Nietzsche, positivism is a philosophy of the weak man. At the same time he believes that positivism excels all previous philosophies and is a step leading to his own philosophy. The relation of Heidegger to positivism is ambivalent as well. On the one hand positivism is for him the spiritual expression of the modern age, an essebtial element of modern civilisation. On the other hand, he regards positivism as a peculiar form of metaphysics and as such, to be overcome together with all metaphysics. It seems, however, that Heidegger’s hope that the character of world civilisation (which has been shaped by the positive, scientific world outlook) may radically change and a new civilisation capable of hearing the language of forgotten Being may be established has so far been proven futile. As a separate and integral trend of philosophy, positivism does not exist any longer. Its adversaries may interpret this fact as a victory, yet in the form of positive thought it remains at the heart of our civilisation. To overcome it once and for all without destroying the very foundations of our way of life and our evermore common culture is much more difficult than the most prominent critics may think. (shrink)

Xukai Dou befasst sich in dieser Arbeit mit der Frage nach der Wesung des Menschen in Martin Heideggers Nietzsche-Interpretationen und seinsgeschichtlichem Denken. Diese Frage spielt nicht nur in der ganzen Philosophie Heideggers, sondern auch in der ganzen abendländischen Philosophie eine entscheidende Rolle, weil sie Heideggers Versuch der Verwindung der abendländischen Metaphysik als des Nihilismus und des metaphysischen Wesens des Menschen sowie die seinsgeschichtliche Besinnung auf die Wesung des Menschen in der Geviert-Welt nachvollziehbar macht. Damit können nicht nur Nietzsches Metaphysik des (...) ewig wiederkehrenden Willens zur Macht und der Gedanke des Übermenschen, sondern auch das Technikdenken, das Denken der Geviert-Welt und das Sprachdenken beim späten Heidegger verstanden und die ursprüngliche, eigentliche Wesung des Menschen erkannt werden - als des Sterblichen und sein dichterisches Wohnen in der Geviert-Welt."--Page 4 of cover. (shrink)

Dreifache Vernunft : "Homer und die klassiche Philologie" -- Gedankenfiguren : "Also sprach Zarathustra" -- Diagnose, Sprache, Tradition : Forschungstopoi -- Idiomatik : "Dionysos-Dithyramben".

A guide to Nietzsche's most personal book.

صدر عن المركز العربي للأبحاث ودراسة السياسات كتاب المولدي عزديني فلسفة القيم النقدية عند نيتشه: استشكال الإتيقا وسؤال النقد الجذري. يشتمل الكتاب على 380 صفحة، وقائمة ببليوغرافية، وفهرس عام. يسعى هذا الكتاب إلى دراسة طبيعة العلاقة بين "استشكال الإتيقا" (تأسيس حقل قيم نقدي متعلق بشكل الحياة الحرة، يقع في ما وراء الخير والشر، أي في ما وراء المفهوم التقليدي للأخلاق) من ناحية، و"سؤال النقد الجذري" (أي "الجينيالوجي") للمنظومة التقليدية للأخلاق من ناحية أخرى، ويحاول استكشاف ميدان "الإتيقا" بوصفه حقلًا مستقلًا من (...) المسائل مختلفًا عن فلسفة الأخلاق التقليدية. يقوم الكتاب على التحليل الداخلي للنصوص والانخراط في روح الفيلسوف، من أجل فهمه وشرح مفاهيمه وبسط أطروحاته، على نحو جامع، في كتابات فريدريش فيلهيلم نيتشه. وتتمثل قيمته البحثية المضافة، أيضًا، في تقديم عملٍ متكامل في مسألةٍ ظلَّ التطرق إليها باللغة العربية جزئيًّا فحسب. (shrink)

The first full-length critical introduction in English to Nietzsche's lifelong obsession with Wagner, and why it matters for understanding Nietzsche's philosophy as a whole.

Introduction -- Nietzsche's ascetic morality -- The Kanitan rational will and the tyranny of self-overcoming -- Hegel's 'labour of the negative' and the Lacerations of self-negation -- The bitter cup of pur love : Feuerbach and Zarathustra -- Conclusion.

The Anti-Christ is one of the most notorious, if not the most notorious, books by Nietzsche - and one of his most frequently misrepresented. Presupposing no prior knowledge of Nietzsche or the text, nor with Christian beliefs or doctrines, Paul Bishop carefully guides students through The Anti-Christ section by section. Bishop unpacks the difficulties that many readers face when dealing with Nietzsche's rhetoric. And he contextualizes the text within the wider contexts of Nietzsche's thought as a whole and the broader (...) currents of contemporary 19th and 20th century thought. Student resources include a chronology of Nietzsche's life and work, a glossary of key terms, an index of names and subjects and a guide to further reading. (shrink)

Les contributions réunies dans ce volume visent à explorer le champ des postérités généalogiques de Nietzsche. Dans cette perspective, il convient d'abord de faire une nette distinction entre la dimension programmatique de la Généalogie de la morale et les postérités effectives que le livre a eues par la suite aux XXe et XXIe siècles, pour tenter ensuite de comprendre comment le mot 'généalogie' a pu se détacher de Nietzsche et acquérir progressivement des significations multiples, bien au-delà de ce que Nietzsche (...) lui-même avait pu anticiper ou imaginer. Il s'agit ainsi de se confronter à un enjeu crucial pour l'historien des idées: celui de retracer les métamorphoses du supposé concept nietzschéen de généalogie, notamment après ses reprises décisives par Deleuze et Foucault, pour faire ressortir la créativité, l'originalité et peut-être aussi la pertinence contemporaine de ces nouveaux discours. Cheminant dans cette direction, notre volume esquisse une sorte de généalogie des 'généalogies.' Il montre comment de nombreux lecteurs de Nietzsche ont fait 'grincer' et 'crier' sa pensée en se la réappropriant sous les espèces de la généalogie"--Page 4 of cover. (shrink)

Il n'y a plus d'évidence aujourd'hui dans le fait de vivre sur Terre. Effondrement général de la biodiversité, accélération du réchauffement climatique, catastrophes sanitaires et sociales, les faits sont innombrables et bien d'autres cataclysmes sont à venir. Il ne suffit - pas d'en avoir conscience. Il faut aussi savoir comment vivre si chacun de nos gestes compte et si nous n'avons presque plus de temps. L'Anthropocène réclame un souci infini de la terre et des vivants, qui risque à chaque instant (...) de se retourner en ressentiment contre la vie. L'écologie menace de nous rendre fous ou malades. C'est pourquoi, du fond de notre détresse, nous avons besoin qu'elle puisse devenir un "gai savoir". Peut-on concevoir ainsi une pensée écologique qui soit aussi une philosophie de la puissance, ne se résumant ni à sa célébration prométhéenne, ni à son déni ascétique? Si la vie est volonté de puissance, alors il s'agit de chercher à dégager les conditions auxquelles l'accroissement de la puissance peut aussi prendre la forme d'un retour vers la terre. En quête d'une telle philosophie, ce livre chemine en compagnie de Nietzsche. Car il est peut-être encore temps de répondre à ce mystérieux appel de Zarathoustra : "Que le surhumain soit le sens de la terre!""--Page 4 of cover. (shrink)

Philosophe apatride, porte-voix des 'bons Européens' au XIXe siècle, Nietzsche se fit le représentant d'un européanisme assez contraire aux vues de son temps. Une posture intempestive et paradoxale car elle signifiait la dévalorisation des valeur suprêmes qui régissaient la vie des Européens, depuis deux millénaires. Dès lors, comment Nietzsche entendait-il 'penser l'Europe', au moment même où celle-ci menaçait, selon lui, de voir ses fondements culturels remis en question? Sans doute en prophétisant l'avènement du 'nihilisme européen', tout en remontant le cours (...) du temps et en pensant une généalogie de l'Europe pour, ensuite, dresser sa vision de 'deux siècles' à venir. C'est, en somme, une sorte de futurologie, adressée aux 'Européens d'après-demain'. Ce que nous sommes désormais. Ce livre rassemble des contributions majeures qui tentent de cerner ces 'pensées pour après-demain' et l'européanisme nietzschéen, mais aussi ce qu'ils disent de son actualité, toujours féconde pour éclairer les questions de notre temps. (shrink)

L'empirisme transcendantal élaboré par Gilles Deleuze n'est pas le fruit du hasard : il résulte de lectures critiques et d'un véritable remaniement de concepts, notamment dans ses monographies des années cinquante et soixante. Or on lit généralement les œuvres de maturité de Deleuze sans trop s'attarder sur ces premiers écrits. De même, la question de la subjectivité dans son œuvre est souvent laissée au second plan, et l'on constate dans la littérature secondaire des opinions diamétralement opposées quant au statut du (...) sujet chez Deleuze. Le présent ouvrage reconstruit la notion deleuzienne de subjectivité à partir des premières monographies que le philosophe a consacrées à Hume, Kant, Nietzsche et Bergson. Il confronte les œuvres de ces auteurs aux monographies de Deleuze, et réarticule les concepts de la période de 'Différence et répétition' (singularités, habitudes, champ transcendantal, etc.) autour des questions sur la genèse et le statut de la subjectivité."--Page 4 of cover. (shrink)

Essays exploring to what extent Nietzsche's thought can aid us in understanding politicized identities.

In Beyond Good and Evil, Friedrich Nietzsche announced his project to develop a philosophy of the future that would equip philosophers to better deal with human reality. He was only able to work on that project for two years, however, before he ceased publishing in 1888. In Nietzsche Pursued, Richard Schacht provides a comprehensive picture of this philosophy of the future as far as Nietzsche envisioned it and pursues it further along lines that Nietzsche himself might have taken. Focusing on (...) the philosopher's most important writings from the years before and after Thus Spoke Zarathustra, Schacht explicates a number of Nietzsche's developing interests and ideas. These include the naturalistic elements of Nietzsche's thought, perspectivism, morality and normativity, his concept of "will to power," and more. Together, these components set the agenda for the kinds of analytical and interpretive thinking Nietzsche has in mind for future philosophers. Schacht also confronts aspects of Nietzsche's thinking that are problematic and must be reckoned with in pursuing his kind of philosophy. Nietzsche Pursued illuminates Nietzsche's final project, carving a space for it in the history of philosophy and calling for its inclusion in the ongoing philosophy of the future. (shrink)

The question antagonism, struggle and dissensus, their place, limits and value for democracy, has divided deliberative from agonistic theories, and remains the main source of the impasse between them. This open access book seeks to break this impasse by going back to their sources in Kant and Nietzsche, and reframes them as philosophers of conflict. For both philosophers, conflict is part of the 'deep structure' of reality at all levels, and their reflections on its constitutive, constructive and destructive potentials raise (...) fundamental questions that democratic theories ill afford to ignore. The eBook editions of this book are available open access under a CC BY-NC-ND 4.0 licence on bloomsburycollections.com. Open access was funded by the Dutch Research Council. (shrink)

This volume of the Complete Works provides the first English translation of Nietzsche's unpublished notes from Summer 1886 through Fall 1887. In these writings we find drafts of new prefaces for the second editions of his earlier works, notes for the soon-to-appear On the Genealogy of Morality, and crucially, fragments and plans for an anticipated "master work" under the title "The Will to Power." This projected work, as is now well-known, was never written by Nietzsche; instead, it was fraudulently assembled (...) by his sister Elisabeth Förster-Nietzsche and his friend Heinrich Köselitz (aka Peter Gast), and published under Nietzsche's name after his death. Only now, with the publication of this volume and the ones that precede and follow it, are English readers able to examine for themselves the full set of unpublished writings of the last creative period of Nietzsche's life. Taking into account the latest editorial work on his final notebooks, and including a detailed account by Mazzino Montinari of Nietzsche's decision not to complete a "master work," this volume documents the evolution of Nietzsche's thinking on such important themes as nihilism, eternal recurrence, and the revaluation of all values as it presents his late 'Nachlass' free from the distortions perpetrated against it over a century ago. (shrink)

Friedrich Nietzsche gilt als einer der bedeutendsten Philosophen des 19. Jahrhunderts und hat die moderne Philosophie maßgeblich beeinflusst. In diesem Buch gibt Theobald Ziegler einen umfassenden Einblick in das Leben und Werk von Nietzsche und zeigt, warum seine Ideen bis heute relevant sind. Eine unverzichtbare Lektüre für alle Philosophie-Interessierten. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)