En el presente trabajo, abordamos la obra de Friedrich Nietzsche con el objeto de analizar el modo en que su temprana crítica a las instituciones educativas alemanas y, específicamente, a la filosofía universitaria de su tiempo deriva de manera progresiva en los esbozos de una concepción tardía de la filosofía, fundada en la vida misma como medio de conocimiento a través del “experimento”. El diagnóstico nietzscheano es crítico y su resolución, un gran desafío para los futuros pensadores, a quienes les (...) demanda vivir experimentalmente sus palabras más allá de los libros. La cultura del ensayo emerge como horizonte final para esta praxis filosófico-experimental. (shrink)

In order to overcome the unhealthy perspective of body-mind dualism and become capable of holding the “higher” and healthier perspective of body and mind as will to power, Nietzsche stresses that one must engage in a process of cultivation of the body. Such a practice of self-cultivation involves leaving behind incorporated illusory and life-denying perspectives and incorporating more “truthful” and affirmative perspectives on life. In this article, Nietzsche’s views on the body and its cultivation will be further explored and compared (...) with Japanese Buddhist thought on body, mind, and cultivation. In Japanese thought, the notion of shinjin-ichinyō (oneness of body and mind) was developed in order to overcome a dualistic approach to body and mind. The unity of body and mind plays an essential part in the philosophies of both Kūkai and Dōgen. Whereas in early Indian Buddhism, self-cultivation took place primarily through the mind (citta), in Japanese Buddhist practice the body, not the mind, is the primary locus as exemplified in Dōgen’s somatic practice of zazen. Although from the everyday perspective, body and mind are experienced as two separate things, a higher perspective is possible in which body-mind is experienced as a continually changing configuration of dharmas that doesn’t contain any “I.” Such a higher perspective is called “samadhic awareness” by Dōgen, in which “body and mind are cast off” (shinjin totsuraku). For both Nietzsche and Dōgen, their “philosophy am Leitfaden des Leibes” does not aim at discovering “truths” by means of introspection and thinking, but at increasing the body’s capacity for the incorporation of new and liberating perspectives. (shrink)

Nietzsche filozofuje przy pomocy fikcyjnych postaci, aby naświetlić kontestacje problemów z różnych pozycji. To sprawia, że trudno przypisać mu jednoznaczne stwierdzenia, zwłaszcza jeśli chodzi o jego stanowisko wobec oświecenia. W niniejszym artykule autor stara się wykazać, na podstawie figury Nietzschego jako „wolnego ducha”, że ten rzekomy przedstawiciel oświecenia nie wydajesię bynajmniej konsekwentnie pozytywny, lecz jest krytycznie oceniany z różnych perspektyw, także przy bliższym poznaniu okazuje się bohaterem ogólnego samooszustwa, uwikłanym w iluzje.

Nietzsche as Reader. This collective review summarizes and critically reflects on the results of four recent publications. On the one hand, this involves a typology of the specific mode of reception with which Nietzsche often incorporates seemingly selective readings into his thought and subsequently allows them to become productive in his writings; on the other hand, I am also dealing with the exceptional importance of Italian philology for current research into the influences on Nietzsche. The German-Italian conference volume Corrispondenze estetiche (...) focuses on Heinrich Heine’s influence, but it also discusses in a sophisticated way the tension between the two authors in the context of the history of nineteenth-century aesthetics. Vivetta Vivarelli’s study discusses the motif of eternal recurrence in various references to contemporary poetry, while Benedetta Zavatta presents the ultimate study of Nietzsche’s reading of Ralph Waldo Emerson. (shrink)

O presente artigo objetiva discutir a interpretação da filosofia de Nietzsche empreendida por Hans Vaihinger na obra Philosophie des Als Ob. De acordo com Vaihinger, ao longo de sua obra Nietzsche desenvolve uma “teoria da aparência valor das ficções frente à vida prática, na trilha deixada por Kant e Lange. Em virtude disso, a filosofia de Nietzsche pode ser considerada como o esboço da metafísica do “como se”, postura ficcionalista e pragmática desenvolvida por Vaihinger.

This article describes the role Don Quixote plays as a character and as a novel in Nietzsche’s work. Against the background of German romanticism’s reception of the novel, and by identifying the status of the novel, its characters, its author and its reader, I argue that Don Quixote plays a problematic role in Nietzsche’s writings: his character is at once the paradigm of the metaphysical individual caught in metaphysical illusions, the mocked receptacle of the ressentiment of readers and of Cervantes (...) himself, but Don Quixote also represents the experience of a deep suffering, revealing the world outside the simulacra of metaphysics. This investigation leads us to draw parallels between Don Quixote and Christ, but also Zarathustra, and to rehabilitate a certain form of suffering, inherited from a certain understanding of Christ, in the work of Nietzsche. (shrink)

Affectivity and the Hermeneutics of Power: A Commentary on Aphorism 13 of The Gay Science. Section 13 of The Gay Science is devoted to the doctrine of the feeling of power, which recapitulates Nietzsche’s main ideas of the previous years and already presents them in the form of a doctrine that does not yet bear the name “will to power.” Hence, GS 13 is a turning point in the development of Nietzsche’s philosophy of power, which, from the perspective of feeling, (...) points to two essential components of all power: affect and hermeneutics. This article retraces the structure of the section and the main features of the feeling of power with special attention to the progression of the first twelve sections. It provides a better understanding of The Gay Science and of Nietzsche’s philosophy of power by paying due consideration to a severely underestimated concept, which most commentators have reduced to a mere psychological and draft version of the famous later concept of “will to power.” Although the purpose of this article is not to confront both formulations, some analyses (e. g., on vanity, sacrifice, hedonism, on the continuity and complementarity of strong and weak natures as well as of their moralities) will prove useful to gain a better insight into Nietzsche’s overall conception of power. (shrink)

Die Hauptthese dieses Buches ist es, Krankheit und Gesundheit mit Nietzsche auf zwei verschiedenen Ebenen zu denken, nämlich als Ereignisse des Willens zur Macht in einem zirkulär-relationalen Modell, in dem sie sich gegenseitig behaupten, sowie die Metaebene der Konzeptualisierung anzuerkennen. Es behandelt die Schwierigkeit des begrifflichen Denkens, diese Ereignisse einzuholen, und diskutiert kritisch Modellbildungen, die darauf hinauslaufen, dass Krankheit zu überwinden und als lineares singuläres Ereignis zu verstehen sei. In Nietzsches Spätwerk wird die Figur des "dionysischen Künstlers" als Idealisierung der (...) Gesundheit gemäß seiner interpretierenden Sichtweise der Welt dargestellt. Die Relevanz des Buches liegt darin, eine Analyse der Begriffe von Gesundheit und Krankheit (tragischer und schlechter Pessimismus) in direkter Beziehung zu leiblichen Vorgängen vorzulegen, die sich von metaphysisch-dialektischen Voraussetzungen befreit. Zu diesem Zweck widmet die Untersuchung sich einer intertextuellen Lektüre der fünf Vorreden, die Nietzsche 1886/87 zu seinen früheren Schriften verfasste, und verknüpft sie mit der Interpretation des Nachlasses und weiterer Veröffentlichungen aus seiner letzten Schaffensphase. (shrink)

Nietzsche on the Banishment of Supererogation by Luther and its Influence on Modern Ethical Life and Moral Theorizing. Much attention has been paid to Nietzsche’s refusal of obligation-centred moral theories (such as Kantian deontology and Utilitarian consequentialism), but little or no attention to the historical roots of such conceptions. The aim of this paper is to explore the ways Nietzsche connects the Kantian version of legal moral theory to the Lutheran Reformation, taking as its leitmotif the exclusion by Luther of (...) the so-called supererogation (the ideal of a Christian perfect life of sainthood being the most evident case) from the horizon of our ethical life (see D 88; GS 355; NL 1884, 25[271]). After establishing this historical connection, we are better positioned to understand the motivation behind his rejection of legal moral theories, particularly the Kantian version. This also allows us to shed new light on the contemporary attempts to characterize Nietzsche’s much-discussed perfectionist normative commitments. (shrink)

This paper is divided into three sections. The purpose of the first section is to show how the search for an alternative conception of practical normativity by contemporary moral philosophers keeps affinities with Nietzsche's attempt to overcome morality in the nineteenth century. In the second section, I assess the merits and limitations of Brobjer's attempt to affiliate Nietzsche with the ancient Greek tradition of virtue ethics. In the third section, I present the different motivations behind Nietzsche's critique of the moral (...) conception of practical normativity. I claim that this diversity of motivations makes his position unstable and helps us to explain why he oscillates between the consequentialist and the non-consequentialist view of perfectionism. Although I do not discuss it exhaustively in this paper, I point out some reasons why Nietzsche should have advocated a non-consequentialist view of perfectionism. (shrink)

There is a long and successful scholarly tradition of commenting on Nietzsche’s deep affinity for the philosophy of Heraclitus. But scholars remain puzzled as to why he suggested at the end of his career, in Ecce Homo, that the doctrine he valued most, the eternal recurrence of the same, might also have been taught by Heraclitus. This essay aims to answer this question through a close examination of Nietzsche’s allusions to Heraclitus in his first published mention of eternal recurrence in (...) The Joyful Science and in a related set of notes from the period when he was formulating and defending his doctrine of eternal recurrence while writing Thus Spoke Zarathustra. The key to answering this question, it is argued, is that Nietzsche came to believe that the doctrine of eternal recurrence, when properly understood as requiring identical repetition, has to presuppose a Heraclitean reality of eternal, absolute, and universal flux. (shrink)

Resumen El propósito del presente ensayo es explorar la comprensión de technê que Epícteto asocia con la expresión technê peri bion ("arte/técnica de la vida"), utilizada por él para determinar tanto la "materia" de la que se debe ocupar la filosofía como el tipo de actividad que ha de aplicarse a dicha materia. Con base en dicha exploración, el ensayo defiende la tesis de que la filosofía de Epícteto acusa un cierto talante individualista que la acerca a conocidas variantes modernas (...) de la filosofía como arte de vivir.It is the purpose of this essay to inquire into the understanding of technê which Epictetus links with the expression technê peri bion ("art of living") used by him to determine both the (subject-) "matter" with which philosophy deals and the kind of activity to be duly applied to such matter. Based upon this inquiry, the essay upholds the thesis that Epictetus' philosophy bares an individualist spirit close to well-known modern versions of philosophy as an art of living. (shrink)