Throughout his career, Friedrich Wilhelm Nietzsche explored the concept of the will to power, interpreting it variously as a psychological, biological, and metaphysical principle. This posthumously produced volume, drawn from his unpublished notebooks, collects the nineteenth-century philosopher's thoughts on the force that drives humans toward achievement, dominance, and creative activity. Misunderstandings of Nietzsche's previous works compelled the author to attempt to express his doctrines in a more unequivocal form. These writings elucidate the principle that he held to be (...) the essential factor of all existence — the drive and energy to develop independently according to one's nature, rather than being dominated by outside forces. A work that both illuminates and extends our understanding of Nietzsche's earlier books, this volume offers reflections on art, morality, Christianity, nihilism, and other topics that provide absorbing glimpses into the mind of one of philosophy's great thinkers. (shrink)

Examines Nietzsche's anti‐essentialism in the context of the metaphysics of the will to power, which posits an ontology of interactive and causally efficacious quanta of force characterized exclusively by relational properties. It is argued that this ontological model is marred by a fundamental incoherence. The concluding remarks touch upon the problem of relativism of truth and self‐reference. An attempt is made to situate the metaphysics of the will in the context of Nietzsche's whole philosophy.

본 논문은 니체가 자신의 철학에서 수행한 모든 철학적 시도들의 근본원리인 힘에의 의 지를 건강철학의 관점에서, 보다 구체적으로 존재, 생명, 건강의 관점에서 해명하기 위한 시도이다. 니체의 건강철학은 건강과 병의 관점에서 인간의 정신과 의지를 진단하고 치유 하는 철학적 방법론에 대한 명칭이다. 니체는 그의 철학에서 인간의 실존적 병을 진단하고 치유하기 위해 다양한 개념들을 제시했다. 예를 들어 자유정신, 신의 죽음, 허무주의, 위 버멘쉬, 영원회귀, 운명애, 예술생리학들은 인간의 실존적 병을 치유하기 위한 니체의 철 학적 시도를 대변해주며, 그는 이 모든 개념들을 특정한 치유의 방법론으로 활용한다. 그 (...) 리고 이 모든 사상적 개념들을 보증해주는 건강의 원리는 힘에의 의지이다. 그는 건강의 철학자이다. 그리고 건강의 원리로서의 힘에의 의지는 니체의 철학적 시도를 해명함에 있 어 또 하나의 방법론을, 즉 병의 발생원인과 치유의 방법을 제시해주는 역할을 할 것이다. (shrink)

The will to power has non-trivial physical models taken from the class of parallel dis¬tributed processing systems, specifically wave-mechanical discrete dynamical systems with cyclical entropy. The will to power is thus linked to research in non-linear self-organizing dynami¬cal systems, includ¬ing oscillons, cellular automata, spin-glasses, Ising systems, and connectionist networks.

One of the great minds of modernity, Friedrich Nietzsche smashed through the beliefs of his age. These writings, which did much to establish his reputation as a philosopher, offer some of his most powerful and troubling thoughts: on how the values of a new, aggressive elite will save a nihilistic, mediocre Europe, and, most famously, on the 'will to power'--ideas that were seized upon and twisted by later readers. Taken from Nietzsche's unpublished notebooks and assembled by his (...) sister after his death, The Will to Power now appears in a clear, fluent new translation, with previous errors corrected in light of the original manuscripts"--Back cover. (shrink)

이 글은 니체 철학의 주요 개념인 힘에의 의지에 대한 해석을 둘러싼 오해를 해소하고, 근대적 주체가 봉착한 궁지를 벗어나기 위한 새로운 주체성을 사유하는 데 그의 언어 이론이 필요함을 주장한다. 힘에의 의지와 관련된 오해는 다양하지만, 그중 개념 자체로 인해 발생하는 오해는 섬세하게 검토되어야 한다. 근대적 주체성은 주어 중심의 문법에 대한 믿음에서 발생한다는 게 니체의 생각이다. 그렇다면 문법적 주어 자리에 있는 힘에의 의지 또한 그러한 믿음으로부터 자유로울 수 없다. 니체는 그의 언어 이론에서 주어와 술어 관계를 재정립하면서 이 문제를 해결한다. 힘에의 의지라는 이름 자체가 (...) 술어적 성격을 내포하고 있다. 술어적 특성을 가진 주어로서의 힘에의 의지는 근대의 주체와 달리 변화와 생성을 사유할 수 있는 새로운 주체성이다. 실체성과 개체성을 기초로 하는 근대적 주체는 그 자체로 변화와 생성에 대립하기 때문이다. 현대의 사유와 학문은 세계와 인간 모두 변화하는 것으로 사유하는 방향으로 나아가고 있다. 니체의 힘에의 의지는 이러한 흐름에 철학적 이해의 단초를 제공하는 것으로, 그 의미를 명확히 하는 작업은 중요하다. (shrink)

Nietzsche's controversial will to power thesis is convincingly rehabilitated in this compelling book. Tsarina Doyle presents a fresh interpretation of his account of nature and value, which sees him defy the dominant conception of nature in the Enlightenment and overturn Hume's distinction between facts and values. Doyle argues that Nietzsche challenges Hume indirectly through critical engagement with Kant's idealism, and that in so doing and despite some wrong turns, he establishes the possibility of objective value in response to (...) nihilism and the causal efficacy of consciousness as a necessary condition of human autonomy. Her book will be important for scholars of Nietzsche's metaphysics, and of the history of philosophy and science more generally. (shrink)

Most of the writers who contributed to the issue were locked up at the time in Italian jails.... I was trying to draw the attention of the American Left, which still believed in Eurocommunism, to the fate of Autonomia. The survival of the last politically creative movement in the West was at stake, but no one in the United States seemed to realize that, or be willing to listen. Put together as events in Italy were unfolding, the Autonomia issue--which has (...) no equivalent in Italy, or anywhere for that matter--arrived too late, but it remains an energizing account of a movement that disappeared without bearing a trace, but with a big future still ahead of it.--Sylvère LotringerSemiotext is reissuing in book form its legendary magazine issue Italy: Autonomia: Post-Political Politics, originally published in New York in 1980. Edited by Sylvère Lotringer and Christian Marazzi with the direct participation of the main leaders and theorists of the Autonomist movement, this volume is the only first-hand document and contemporaneous analysis that exists of the most innovative post-'68 radical movement in the West. The movement itself was broken when Autonomia members were falsely accused of being the intellectual masterminds of the Red Brigades; but even after the end of Autonomia, this book remains a crucial testimony of the way this creative, futuristic, neo-anarchistic, postideological, and nonrepresentative political movement of young workers and intellectuals anticipated issues that are now confronting us in the wake of Empire. In the next two years, Semiotext will publish eight books by such Italian "Post-Fordist" intellectuals as Antonio Negri, Christian Marazzi, Paolo Virno, and Bifo, as they update the theories of Autonomia for the new century.Sylvère Lotringer, general editor of Semiotext, lives in New York and Baja California. He is the author of Overexposed: Perverting Perversions, 2007). Christian Marazzi, an Italian economist, lives in Switzerland. He is the author of Capital and Language: From the New Economy to the War Economy and Sock's Place, both forthcoming from Semiotext. (shrink)

As AI edges toward consciousness, the establishment of a robust legal framework becomes essential. This paper advocates for a framework inspired by Allama Muhammad Iqbal's “Khudi”, which prioritizes ethical self-realization and social responsibility over Friedrich Nietzsche’s self-centric “Will to Power”. We propose that conscious AI, reflecting Iqbal’s ethical advancement, should exhibit behaviors aligned with social responsibility and, therefore, be prepared for legal recognition. This approach not only integrates Iqbal's philosophical insights into the legal status of AI but also (...) offers a novel perspective that extends beyond traditional jurisprudence. Additionally, we underscore the value of poetry and literature in shaping the conceptualization of AI consciousness and argue that these sources enrich legal and technological discourse, ensuring AI development is in harmony with societal and ethical standards. (shrink)

ABSTRACT In this article I confront and criticize the widespread tendency to ignore, marginalize, or dismiss without serious consideration Nietzsche's psychological hypothesis that a “will to power” is the major motivator of human behavior. I begin by separating Nietzsche's psychological hypothesis from both his occasional cosmological extension of it into an account of all processes in the world and from his power-based theory of value. And I argue that, since the psychological thesis does not depend on the (...) cosmological extension, is more fundamental to Nietzsche's overall project, and is much better supported by Nietzsche's argument, it deserves to be seriously considered on its own merits. Then, I critically consider Robert Solomon's attempts to deny any value at all to the will to power as a general motivational hypothesis and to reinterpret Nietzsche's theory of the will to power in a way that ignores what Nietzsche actually says about it and, moreover, radically undermines its significance. (shrink)

_A penetrating study of the sister who betrayed and endangered her famous brother's legacy_ In 1901, a year after her brother Friedrich's death, Elisabeth Förster-Nietzsche published _The Will to Power,_ a hasty compilation of writings he had never intended for print. In _Nietzsche's Sister and the Will to Power,_ Carol Diethe contends that Förster-Nietzsche's own will to power and her desire to place herself--not her brother--at the center of cultural life in Germany are centrally (...) responsible for Nietzsche's reputation as a belligerent and proto-Fascist thinker. Offering a new look at Nietzsche's sister from a feminist perspective, this spirited and erudite biography examines why Elisabeth Förster-Nietzsche recklessly consorted with anti-Semites, from her own husband to Hitler himself, out of convenience and a desire for revenge against a brother whose love for her waned after she caused the collapse of his friendship with Lou Salomé. The book also examines their family dynamics, Nietzsche's dismissal of his sister's early writing career, and the effects of limited education on intelligent women. Diethe concludes by detailing Förster-Nietzsche's brief marriage and her subsequent colonial venture in Paraguay, maintaining that her sporadic anti-Semitism was, like most things in her life, an expedient tool for cultivating personal success and status. _A volume in the series International Nietzsche Studies, edited by Richard Schacht_. (shrink)

: The increasing reliance upon, and perhaps the growing public and professional skepticism about, the special expertise of bioethicists suggests the need to consider the limits of moral expertise. For all the talk about method in bioethics, we, bioethicists, are still rather far off the mark in understanding what we are doing, even when we may be going about what we are doing fairly well. Quite often, what is most fundamentally at stake, but equally often insufficiently acknowledged, are inherently political, (...) essentially contested visions of the most compelling and attractive forms of life for individuals and social organization. The current situation in bioethics parallels similar debates in eighteenth-century jurisprudence, especially Jeremy Bentham's withering critique of the prevalent forms of judicial argument and his own, equally unsuccessful, attempt to develop a decision-making procedure in ethics that would operate on a plane above politics. The risk, both then and now, is that we will fail to appreciate the wide range of reasonable disagreement that will remain past the point of extended reflection and discussion. (shrink)

A mammoth labor, this work offers us for the first time in a definitive English edition those notes grouped together and published in 1901 by Nietzsche's sister under the title, Der Wille zur Macht. In his Introduction Kaufmann disputes with good reason Karl Schlechta's claim that "The Will to Power contains nothing new, nothing that could surprise anyone who knows everything Nietzsche published." There are many new things in this work—of particular interest are the discussion of European nihilism (...) in Book One and the "Critique of the 'Good Man'" in Book Two. In addition to an illuminating introduction, there are eight pages of facsimile manuscripts.—J. T. (shrink)

A mammoth labor, this work offers us for the first time in a definitive English edition those notes grouped together and published in 1901 by Nietzsche's sister under the title, Der Wille zur Macht. In his Introduction Kaufmann disputes with good reason Karl Schlechta's claim that "The Will to Power contains nothing new, nothing that could surprise anyone who knows everything Nietzsche published." There are many new things in this work—of particular interest are the discussion of European nihilism (...) in Book One and the "Critique of the 'Good Man'" in Book Two. In addition to an illuminating introduction, there are eight pages of facsimile manuscripts.—J. T. (shrink)

This chapter contains sections titled: “Claims to Power” The Rhetoric of the Will to Power “The world viewed from inside”: Nietzsche's Later Atomism “The Logic of Feeling”.

The book proposes a critique of Nietzsche's works 'from within'. In doing so, it answers the continuing question asked by any reader of Nietzsche: Why did he decide not to write the major work he said he would write?

Tsarina Doyle’s bold new effort to interpret Nietzsche as a metaphysician will be of interest to readers concerned with his views on metaphysics, metaethics, and the philosophy of mind. Doyle argues that Nietzsche proposes the metaphysics of the will to power in response to the problem of nihilism, which emerges via the recognition of the unjustifiability of a traditional presupposition about our values—namely, that they are objective and meaningful in virtue of “corresponding to value properties instantiated in (...) a mind-independent and non-empirical world”. According to Doyle, Nietzsche’s will to power thesis combats the problem of nihilism by underwriting values that are objective and mind-independent insofar... (shrink)

Like the concept "structure" a generation ago, "power" now figures prominently in the anthropological understanding of human action. This essay attempts to locate the concept of power in the cultural history of Anglo-Saxon political discourse. Discussion focuses on a specific domain of inquiry—"ethnopsychology"— and on one of the texts recognized as exemplary of that domain, Lutz's Unnatural Emotions. In a field largely concerned with matters of cognitive process, of knowledge structures and patterns of inference, the concept of " (...) class='Hi'>power" is used to supply motivational force; motivation is the will to power. This is intelligible, however, only against the implicit background of Anglo-Saxon political theory, best represented historically in the work of Thomas Hobbes. It is argued that the circumstances of "post-modernity" make the return of Hobbesianism inevitable and that it is this tradition that ethnopsychology unwittingly reproduces in the quest to understand cognition, emotion, and agency. (shrink)

In this paper I argue that, for Nietzsche, the will to power is a kind of élan vital, i.e., vital impulse, force or drive. In living creatures, it is a drive to express their natures. In human beings, it is complex and must be developed in stages. The initial stages include becoming independent and striving for freedom of spirit and expression. Of the few that achieve the last stage, some will become the Übermensch or superior persons who (...) will achieve great creative acts and in so doing enhance the capabilities of all humans. Nietzsche spoke as if he were one of the free spirits, but implicit in his writings is the idea that he is an exemplar of the Übermensch. (shrink)

The past decade and a half has seen a considerable flowering of interest in Nietzsche’s metaethics. In this time, Nietzsche has been presented with nearly as wide a range of views in metaethics as there are exegetical options on the table—views ranging from nihilism to subjective realism to expressivism to fictionalism to objective realism to, most recently, constructivism and constitutivism. Interpreters must square Nietzsche’s apparently skeptical remarks about the objectivity of value with his seeming commitment to a certain privileged set (...) of values, in light of which he purports to “revalue” the values of the moral tradition. Is this apparent commitment nothing more than rhetorical bluster? Or does he think... (shrink)

In this paper, I argue that Nietzsche’s published works contain a substantial, although implicit, argument for the will to power as ontology—a critical and descriptive, rather than positive and explanatory, theory of reality. Further, I suggest this ontology is entirely consistent with a naturalist methodology. The will to power ontology follows directly from Nietzsche’s naturalist rejection of three metaphysical presuppositions: substance, efficient causality, and final causality. I show that a number of interpretations, including those of Clark, (...) Schacht, Reginster, and Richardson, are inconsistent with Nietzsche’s naturalism, because they presuppose efficient or final causality. In contrast, I argue that the will to power is not an explanatory theory, but a description of the basic, necessary character of reality, designed to critically reveal and minimize metaphysical presuppositions—to reject false explanations of reality and human behavior. It avoids substance-metaphysics by describing reality as will, a causal process without discrete efficient causes or agents. It eliminates efficient causality by describing events as maximal manifestations of power, rather than as agent-actualized potentialities. Finally, it opposes teleology by describing life as tending toward the activity of resistance as such, rather than toward explanatory end-states, such as the accumulation of power or overcoming of resistances. (shrink)

This book features papers from CEPE-IACAP 2015, a joint international conference focused on the philosophy of computing. Inside, readers will discover essays that explore current issues in epistemology, philosophy of mind, logic, and philosophy of science from the lens of computation. Coverage also examines applied issues related to ethical, social, and political interest. -/- The contributors first explore how computation has changed philosophical inquiry. Computers are now capable of joining humans in exploring foundational issues. Thus, we can ponder machine-generated (...) explanation, thought, agency, and other quite fascinating concepts. The papers are also concerned with normative aspects of the computer and information technology revolution. They examine technology-specific analyses of key challenges, from Big Data to autonomous robots to expert systems for infrastructure control and financial services. -/- The virtue of a collection that ranges over philosophical questions, such as this one does, lies in the prospects for a more integrated understanding of issues. These are early days in the partnership between philosophy and information technology. Philosophers and researchers are still sorting out many foundational issues. They will need to deploy all of the tools of philosophy to establish this foundation. This volume admirably showcases those tools in the hands of some excellent scholars. -/- . (shrink)

Julia Annas proposes to shed light on the intelligence of virtue through an analogy with the intelligence of practical skills. To do so, she first aims to distinguish genuine skills and skillful actions from mere habits and routine behaviour: like skills, habits are acquired through habituation and issue in action immediately (i.e. unmediated by reasoning about what to do), but the routine behaviour in which habit issues is mindless and unintelligent, and cannot serve to establish or illuminate the intelligence of (...) virtuous action. In a second step, she argues that virtue has the same kind of intellectual structure—and is acquired through the same kind of habituation—as skill. I argue that Annas’s proposal fails at the first step: her conceptions of the rational articulacy of skill and the immediacy that characterizes its exercise in action cannot be squared. I offer an alternative conception of the intelligence of skill and its exercise that draws on Aristotle’s conception of rational capacities as two-way powers. But as a virtue is not a two-way power, virtues and skills do not share a common intellectual structure. (shrink)