Friedrich Nietzsche

Journal of Philosophy of Education, EarlyView.

(Part two of a two-volume study) Although Nietzsche’s appropriation by the far right is based on long-debunked misreadings, his “aristocratic radicalism” has led many to assume his philosophy is completely incompatible with left politics. Politics After Morality: Toward A Nietzschean Left argues that this conclusion is profoundly mistaken. Nietzsche’s aristocratic program, inconsistently rooted in his early idealism and romanticism, utterly fails in its goal of cultivating amor fati or the love of fate, regenerating the material conditions of slave morality. Once (...) critically reconstructed to be consistent with his later determinism and immoralism, the foundations of his political philosophy are surprisingly conducive to a socialist renewal of our concepts of justice, rights, and democracy. -/- For Nietzsche, politics is justified not morally but experimentally through the creation of a people whose values reflect shared material conditions of happiness. This unique historical-materialism is rooted in his determinism: freedom is not causal independence, but a feeling of power and love of fate found in the manifold soul, the full development of an individual’s varied drives. But this ideal is not, as Nietzsche mistakenly concludes, effectively realized by a rigid social hierarchy designed to enhance the happiness and power of a small elite. Nor can it be achieved through the democratic proceduralism, negative rights of opportunity, and abstract equality before law that characterize contemporary liberalism. -/- True democracy and the ideal of the manifold soul can be realized only in a pluralistic society of individuals engaged in active resistance to one another as worthy competitors in perpetual contest. Such a social order must sustain a deep equality of power across every sphere of social life, a radical egalitarianism of opportunity, capability, and outcomes possible only through the antithesis of Nietzsche’s own preferred politics: a democratic form of socialism, one more truly democratic than past forms, but also more committed to the rejection of liberal means than contemporary democratic politics and to the rejection of moral means than contemporary left politics. Against the dominant view that Nietzsche has either an unavoidably aristocratic politics or none at all, Nietzsche’s materialist form of politics offers novel support for socialist political alternatives, making his philosophy relevant to contemporary politics and a source for the renewal of the political left. -/- . (shrink)

(Part one of a two-volume study) Notorious for his vehement criticisms of egalitarianism and democracy, Nietzsche has been dismissed as an apolitical thinker at best, a dangerous forefather of fascism at worst. Nietzsche: Politics as First Philosophy argues that Nietzsche’s moral philosophy is a political philosophy in disguise. He reinvents the very foundations of political theory, grounding it in a deterministic psychology and completely rejecting moral means of human enhancement, opening new avenues for political thought beyond the narrow scope of (...) his own aristocratic sympathies. -/- Nietzsche’s politics is grounded in his misunderstood psychology of the will to power: happiness is found not in material power but in the feeling provoked by resisting activity against equal obstacles, an ideal of contest and play, not conquest or domination. This materialist psychology grounds his social ideal: the manifold soul, a unity of diverse drives and abilities that eliminates the need for external measures of power and enables amor fati, a non-instrumental affirmation of suffering that takes the form of the love of individual fate. -/- Nietzsche abandons moral means of improvement, developing a materialist politics remarkably similar to Marx’s historical materialism. Moral agents and systems are not causes but effects of material conditions and political orders, while politics is the breeding of new forms of personhood through the production of their material, political conditions. Political legitimacy is a production and outcome, not a cause or foundation. States are made legitimate not through principle but practice: the production of individuals who affirm the social order that created them, preventing crises of legitimacy. -/- Nietzsche’s reinvention of political theory liberates politics from its primary contemporary failing, the preoccupation with blame, shame, and individual moral merit, while redirecting our attention to politics’ ground: the social production of the fated personal characters we try to improve too late. But it also opens up new possibilities for leftist political thought. Nietzsche recognizes that legitimate politics requires the cultivation of fate-loving, manifold-souled individuals, a psychological type that may thrive better in conditions of agonistic equality than in Nietzsche’s own nostalgic ideal of spiritual aristocracy. (shrink)

Nietzsche as German Philosopher is a collection of essays by German authors – all living or recently deceased – on various aspects of the philosophy of Nietzsche. These range from aesthetics throug...

Though the ideas of health and sickness are very much at the heart of Nietzsche’s mature thought, scholars have offered little on what exactly he means by sickness. This is particularly true when N...

In Thus Spoke Zarathustra Nietzsche explores the nature of teaching and learning and concludes that a teacher can do more harm than good in a student's life if she allows her students to become her ‘disciples’. A disciple assigns too much authority to a teacher and thus loses the ability to think independently; this is what Zarathustra means when he warns his students, ‘Beware that you are not killed by a statue!’ In this article I argue that Zarathustra's solution to (...) this problem is to undermine his own authority by performing several different variations of the Liar's Paradox in parts 2 and 3 of Thus Spoke Zarathustra. (shrink)

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 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“, or else „a will“ as opposed to „an image“. 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. 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 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, 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 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 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 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 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)

Although the literature on Nietzsche is now voluminous one area where there has surprisingly been very little research concerns Nietzsche on the passions. This essay aims to correct this neglect. My focus is on illuminating Nietzsche on the passions in relation to his primary teaching on self-cultivation. To illuminate his position, I focus attention on examining his relation to Stoic teaching on the passions. If for Nietzsche the Christian mind-set involves a disturbing pathological excess of feeling, the Stoic way of (...) living results for him in a petrified of life devoid of movement and growth. After a consideration of his relation to Stoic teaching I then examine his relation to Spinoza on the emotions or affects. Whilst I acknowledge the affinities between the two thinkers and their criticisms of Stoic teaching, I maintain that it is an error to seek to construe Nietzsche and Spinoza as having an identical teaching on the passions. In the final section of the essay, I provide an appreciation of Nietzsche’s recommendation that instead of demonising the passions in the manner of the Christian psyche and its legacy, or extirpating our passions as recommended by the Stoics, we need to learn how to transform them into joys or delights. (shrink)

Though recent years have seen a proliferation of critical histories of international law, their normative significance remains under-theorized, especially from the perspective of general readers rather than writers of such histories. How do critical histories of international law acquire their normative significance? And how should one react to them? We distinguish three ways in which critical histories can be normatively significant: (i) by undermining the overt or covert conceptions of history embedded within present practices in support of their authority; (ii) (...) by disappointing the normative expectations that regulate people’s reactions to critical histories; and (iii) by revealing continuities and discontinuities in the functions that our practices serve. By giving us a theoretical grip on the different ways in which history can be normatively significant and call for different reactions, this account helps us think about the overall normative significance of critical histories and how one and the same critical history can pull us in different directions. (shrink)

Dear Readers,With this issue of the Journal of Nietzsche Studies, I am particularly pleased to welcome Chris Fowles, formerly an editorial assistant, to the Associate Editorship desk alongside Scott Jenkins. His sharp editorial eye and sound philosophical judgment will help us continue to bring you some of the best recent work on Nietzsche’s philosophical thought.At the same time, I would like to extend my heartfelt thanks to Alexander Prescott-Couch, whose term as Book Reviews Editor will end with this issue. During (...) his time at the reviews desk, he has worked hard to benefit our entire readership by commissioning substantive engagements with a well-curated... (shrink)

While the term ‘nihilism’ has become increasingly widespread throughout the past two centuries, not only in academic discourses but in popular culture more widely, there is a surprising lack of con...

While the term ‘nihilism’ has become increasingly widespread throughout the past two centuries, not only in academic discourses but in popular culture more widely, there is a surprising lack of con...

Perfazendo a primeira filosofia existencial trágica, a doutrina de Schopenhauer atribui a origem do caráter simultaneamente trágico, absurdo e doloroso da existência ao querer viver, implicando um pessimismo que impõe à felicidade uma condição negativa, à medida que o sofrimento emerge como o fundamento de toda a vida, constituindo-se o prazer estético uma possibilidade quanto à superação da dor e do tédio, conforme assinala o artigo cujo trabalho mostra a correlação envolvendo a perspectiva da metafí­sica da vontade e o pensamento (...) de Nietzsche que, detendo-se no niilismo como um acontecimento que expressa a negação da vida e converge para a sua própria superação, sobrepõe ao dualismo metafí­sico o princí­pio da unidade-múltipla através da construção da sua metafisica de artista, que supõe um movimento da consciência ética para o pathos artí­stico. (shrink)

Perfazendo a primeira filosofia existencial trágica, a doutrina de Schopenhauer atribui a origem do caráter simultaneamente trágico, absurdo e doloroso da existência ao querer viver, implicando um pessimismo que impõe à felicidade uma condição negativa, à medida que o sofrimento emerge como o fundamento de toda a vida, constituindo-se o prazer estético uma possibilidade quanto à superação da dor e do tédio, conforme assinala o artigo cujo trabalho mostra a correlação envolvendo a perspectiva da metafísica da vontade e o pensamento (...) de Nietzsche que, detendo-se no niilismo como um acontecimento que expressa a negação da vida e converge para a sua própria superação, sobrepõe ao dualismo metafísico o princípio da unidade-múltipla através da construção da sua metafisica de artista, que supõe um movimento da consciência ética para o pathos artístico. (shrink)

Quite an appealing book, Peter Kail’s Simply Nietzsche introduces Nietzsche’s thought by reviewing his published work from BT to EH. Simply Nietzsche is neither a long nor a laborious read. Nor does it invest much time in minutely carved debates about understanding this or that passage or alleged inconsistencies between Nietzsche’s various claims. Rather, Simply Nietzsche displays the virtues of a good introduction. In direct and transparent prose, it guides the reader new to Nietzsche through many of his most important (...) arguments, displays how seemingly disparate claims are elements of a whole, and reveals what is most notable, novel, and peculiar about those claims and that whole. Some will complain that topics... (shrink)

The volume consists of twenty-one essays, many of which were part of a conference organized by the editors. Although the authors were apparently given the opportunity to revise their presentations, the collection retains the vibrancy of oral presentations. This seems entirely fitting given that the collection focuses on a short, cheerful book, one in which scholars are distinguished from professors. The collection’s organization somewhat follows the structure of EH. Like Nietzsche’s book, Martin and Large’s collection begins with their introduction, which (...) is followed by Daniel Conway’s discussion of the intercalated passage. “Why I am So Wise,” arguably the closest EH... (shrink)

This volume, edited by Vinod Acharya and Ryan J. Johnson, consists of fourteen chapters concerning Nietzsche’s lifelong fascination with Epicurus. Epicurus was hailed by Nietzsche as the ideal thinker in the middle period of his philosophical career and subsequently accused of being a decadent figure.The volume is divided into four parts. Part 1 is titled “Encounters: Body, Mood, Geography and Aesthetic” and consists of five chapters: Carlotta Santini on Nietzsche’s critique of Epicurus’s writing style; Ryan Johnson on the topic of (...) “gastrosophia,” namely the moral effects of foods according to Nietzsche and Epicurus; Jill Marsden on the kinship between Nietzsche and Epicurus about philosophy and the art of living;... (shrink)

The latest volume in the massive ongoing scholarly project that is the Historischer und kritischer Kommentar zu Friedrich Nietzsches Werken is a commentary by Barbara Neymeyr on Nietzsche’s UM, or at least the first two, “David Strauss, the Confessor and Writer” and “On the Uses and Disadvantages of History for Life.” In several respects this commentary on the first two “Untimelies” could not, in contradistinction to Nietzsche’s ironic title...

Nietzsche and Kant on Aesthetics and Anthropology is the third of a three-volume collection exploring Nietzsche’s relationship to the Kantian legacy in philosophy. This volume examines his relationship to Kant’s aesthetic and anthropological views, focusing on the traces of Kant’s third Critique and Anthropology from a Pragmatic Point of View that can be found in Nietzsche’s published and unpublished works. In this review, I offer a summary of each of its chapters, with some brief commentary, and underscore its major themes, (...) contributions, and omissions. In their introduction, Maria Branco and Katia Hay signal that the scope of this volume goes well beyond a strict understanding of aesthetics as the evaluation of... (shrink)