In the present article I wish to discuss the positive aspect of Nietzsche’s thought. This includes the attempt to avoid the nihilism of a simple inversion of Platonism and the fact that for Nietzsche, critical/genealogical philosophy is always subordinate to the will to affirm existence “as it is.” In this regard, I will be drawing especially on the work of Gilles Deleuze, whose Nietzsche and Philosophy remains the canonical defense of the positive in Nietzsche’s thought. In the secondpart of the (...) paper, however, I will argue that the “higher morality” generated by this position is essentially “otherless.” While this critique is not in itself devastating,I will go on to argue that this ethic ultimately generates a paradox in Nietzsche’s thought against which the will to affirmation is finally destroyed. (shrink)

Yul Kim erortert in seinem Buch die Bedeutung dieser Lehre mit Blick auf die Entwicklung der thomasischen Willenstheorie und rekonstruiert den, von polemischen Debatten gekennzeichneten, geistigen Kontext, aus dem diese Lehre entstand.

The goal of this paper is to analyze the response of John Duns Scotus to Godfrey of Fontaines’s argument against Henry of Ghent’s theory of the will’s self-motion. Godfrey’s argument is that, if the object is assumed to be causa sine qua non and the efficient causality is totally attributed to the will in the act of volition, it would also follow that not only the will’s motion but every motion in nature, such as, for example, the igniting of wood, (...) is a self-motion. In this paper, I will explain that Scotus’s refutation of this argument in Reportatio II, d. 25 is based on his reflection upon the general possibility of self-motion as well as upon the indeterminacy of the will’s act. In doing so, I will show that the development of Scotus’s theory of the will’s motion is closely related to his universalized theory of self-motion. (shrink)