Nietzsche’s conception of eros and its role in the development of philosophers is similar to the conception of those same topics espoused by Diotima in Plato’s Symposium. Nietzsche and Diotima agree that eros is an insatiable desire to possess the beautiful, that eros aims at immortality through reproduction, and that philosophy requires an ascent beyond sexual desire to “higher” forms of eros, which nevertheless are still modeled on heterosexual reproduction. Understanding these facets of Nietzsche’s view leads to an apparent contradiction (...) in that Nietzsche thinks of philosophy on the model of reproduction and ascribes to the philosopher both the female and the male roles in heterosexual reproduction. I argue that this ambivalence reflects Nietzsche’s view that practicing philosophy requires balancing two conflicting philosophical tendencies: on the one hand, pursuit of truth, which involves dissatisfaction with oneself; on the other hand, creation, which involves acknowledgment of one’s own capacity and value. (shrink)

Nietzsche suggests that even individuals who take themselves to bear an affirmative attitude toward life would be horrified by the thought of eternal recurrence (roughly, the idea that our lives will repeat endlessly in exactly the same fashion). But why? Why is it supposed to be more difficult to affirm recurring lives than to affirm a non-recurring, singular life? I argue that standard interpretations of eternal recurrence are unable to answer this question. I offer a new interpretation of eternal recurrence, (...) which attributes its difficulty to the conditional nature of ordinary affirmation. Affirmation is conditional when it depends on the possibility of excising objectionable elements from the object of affirmation. What Nietzsche means to reveal, with eternal recurrence, is that even the most apparently affirmative individuals often manifest only a conditional affirmation of life, a form of affirmation that conceals a tacit negation. Eternal recurrence brings this hidden negation to light, thereby encouraging us to move toward an unconditionally affirmative stance. I conclude by reflecting on why Nietzsche takes the distinction between conditional and unconditional affirmation to be such an important philosophical idea. I argue that those who devote themselves to challenging, long-term goals will face psychological pressures that tend to deform unconditional affirmation into conditional affirmation. (shrink)

This paper offers a new interpretation of Nietzsche's ‘higher men’ doctrine, which explains how he can simultaneously hold the following two positions: first, that higher types are especially important or valuable; and second, that all moral claims are false. Nietzsche can coherently subscribe to both views by arguing that higher types have wide inter-subjective value to lower types. More specifically, higher men, who are mainly characterized by their strong, commanding nature, fulfill a psychological need, common in most humans—the need to (...) obey. The paper develops this conception of higher types and shows how it relates to Nietzsche's insights on culture, nihilism, and becoming. (shrink)

In this thesis, I use the work of Friedrich Nietzsche to offer a detailed account of existential sin. I show that existential sin as a form of self-understanding is deeply embedded in the Christian theological tradition, and that Nietzsche’s account of existential sin should be understood as part of this same tradition. In my reading of On the Genealogy of Morality I show that we need to place sin in close relation to bad conscience, guilt and the genealogical method itself. (...) However, despite being grounded in Christian thought and dependent upon the figure of the Christian God in its origin and emergence, I follow Nietzsche in positing that existential sin continues to exist after the death of God. It is by considering sin as not only a form of self-understanding, but also as a cultural memory, that we can make sense of this claim. For Nietzsche existential sin is at its root a mistaken understanding of human nature that has taken hold of us through Christianity. However, I argue that we need to consider existential sin as a socio-historical answer to the ontological problem of meaningless suffering. Existential sin responds to a fundamental experience of the human condition. With this in mind, in the final chapter of the thesis I examine possible avenues of redemption from post-Christian sin. What options are open to the person suffering from post-Christian sin-consciousness if she cannot turn to religious narratives? I argue that Nietzsche’s redemptive method of genealogy is not sufficient, and that life-affirmation is too demanding. However, a weaker version of life-affirmation in which meaningless suffering is affirmed as necessary, but not desired, does provide a promising alternative answer to the problem of meaningless suffering. (shrink)

This paper offers a new interpretation of Nietzsche's ‘higher men’ doctrine, which explains how he can simultaneously hold the following two positions: first, that higher types are especially important or valuable; and second, that all moral claims are false. Nietzsche can coherently subscribe to both views by arguing that higher types have wide inter-subjective value to lower types. More specifically, higher men, who are mainly characterized by their strong, commanding nature, fulfill a psychological need, common in most humans—the need to (...) obey. The paper develops this conception of higher types and shows how it relates to Nietzsche's insights on culture, nihilism, and becoming. (shrink)