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Many commentators have remarked upon the striking points of correspondence that can be found in the works of Freud and Nietzsche. However, this essay argues that on the subject of desire their work presents us with a radical choice: Freud or Nietzsche. I first argue that Freud’s theory of desire is grounded in the principle of inertia, a principle that is incompatible with his later theory of Eros and the life drive. Furthermore, the principle of inertia is not essentially distinct (...) |
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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 (...) |
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Friedrich Nietzsche was among the figures from the history of nineteenth century philosophy that, perhaps surprisingly, some of the Vienna Circle’s members had presented as one of their predecessors. While, primarily for political reasons, most Anglophone figures in the history of analytic philosophy had taken a dim view of Nietzsche, the Vienna Circle’s leader Moritz Schlick admired and praised Nietzsche, rejecting what he saw as a misinterpretation of Nietzsche as a militarist or proto-fascist. Schlick, Frank, Neurath, and Carnap were in (...) |
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Pettit endorses a ‘republican’ conception of social freedom of the person as consisting of a state of non-domination, and takes this to refute Mill’s ‘liberal’ claim that non-domineering but coercive interference can compromise social freedom of choice. This paper argues that Pettit’s interpretation is true to the extent that Mill believes that the legitimate, non-arbitrary and just coercion of would-be dominators, for the sake of preventing them from dominating others, can render them unfree to choose to do so without rendering (...) |
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Nietzsche famously discusses a psychological condition he calls ressentiment, a condition involving toxic, vengeful anger. I offer a free-standing theory in philosophical psychology of the familiar... |
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Why did such highly abstract ideas as truth, knowledge, or justice become so important to us? What was the point of coming to think in these terms? This book presents a philosophical method designed to answer such questions: the method of pragmatic genealogy. Pragmatic genealogies are partly fictional, partly historical narratives exploring what might have driven us to develop certain ideas in order to discover what these do for us. The book uncovers an under-appreciated tradition of pragmatic genealogy which cuts (...) |
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This paper argues that Nietzsche is a critic of just the kind of genealogical debunking he is popularly associated with. We begin by showing that interpretations of Nietzsche which see him as engaging in genealogical debunking turn him into an advocate of nihilism, for on his own premises, any truthful genealogical inquiry into our values is going to uncover what most of his contemporaries deem objectionable origins and thus license global genealogical debunking. To escape nihilism and make room for naturalism (...) |
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This paper analyses the connection between Nietzsche’s early employment of the genealogical method and contemporary neo-pragmatism. The paper has two goals. On the one hand, by viewing Nietzsche’s writings in the light of neo-pragmatist ideas and reconstructing his approach to justice as a pragmatic genealogy, it seeks to bring out an under-appreciated aspect of his genealogical method which illustrates how genealogy can be used to vindicate rather than to subvert, and accounts for Nietzsche’s lack of historical references. On the other (...) |
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While it is uncontroversial that the slave revolt in morality consists in a denial of the nobles as objects of value, Nietzsche’s account in the Genealogy’s first essay invites ambiguities concerning its origin, ressentiment’s relationship to value creation, and its meaning. In this paper, I address these ambiguities by analyzing the morality of good and evil as an historical artifact of Judeo-Christian tradition, and I argue for a two-stage, non-strategic interpretation of the slave revolt, according to which Judaism and Christianity (...) |
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In The Abyss Above, Silke-Maria Weineck offers the first sustained discussion of the relationship between poetic madness and philosophy. Focusing on the mad poet as a key figure in what Plato called "the ancient quarrel between philosophy and poetry," Weineck explores key texts from antiquity to modernity in order to understand why we have come to associate art with irrationality. She shows that the philosophy of madness concedes to the mad a privilege that continues to haunt the Western dream of (...) |
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This essay seeks to overcome the divide that has emerged in recent scholarship between Alexander Nehamas’s reading of Nietzsche as an aestheticist who eschews the dogmatism implicit in the scientific project and Brian Leiter's reading of Nietzsche as a hard-nosed naturalist whose project is continuous with the natural sciences. It is argued that Nietzsche turns to the natural sciences to justify a relationalist ontology that not only eliminates metaphysical concepts such as ‘being’ and ‘things-in-themselves’, but also can be linked to (...) |
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It is a truism that Nietzsche is a critic of morality. But what does Nietzsche have against this institution of morality? I consider the prominent interpretation of Brian Leiter’s that Nietzsche takes morality to task for its bad effects in hampering the flourishing of great individuals and cultures. There are good reasons, I argue, to resist this reading as the best, and certainly as the exclusive, account of the grounds for Nietzsche’s criticism of morality. I go on to propose an (...) |
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The issue of the use of the Nachlass material has been much debated in Nietzsche scholarship in recent decades. Some insist on the absolute interpretative priority of his published writings over those unpublished and suggest that an extensive engagement with the Nachlass is harmful because it is something Nietzsche rejected. To verify this claim, they appeal to the story of Nietzsche asking his landlord in Sils-Maria to burn some of his notes. Since the notes that were ultimately retrieved are purportedly (...) |
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Nietzsche's views on knowledge have been interpreted in at least three incompatible ways - as transcendental, naturalistic or proto-deconstructionist. While the first two share a commitment to the possibility of objective truth, the third reading denies this by highlighting Nietzsche's claims about the necessarily falsifying character of human knowledge (his so-called error theory). This paper examines the ways in which his work can be construed as seeking ways of overcoming the strict opposition between naturalism and transcendental philosophy whilst fully taking (...) |
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This paper offers a reading of the seventh chapter of Beyond Good and Evil, and in particular, a solution to its puzzle.1 Nietzsche titled that chapter “Our Virtues,” and this immediately generates a puzzle because the opening words of the chapter comprise the question, “Our virtues?”2 The puzzle, then, is that there might not be any subject matter for this chapter—unlike, say, “On the Prejudices of Philosophers,” but possibly more like “What Is Noble”—leaving us to wonder what to do with (...) |
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In this thesis I provide an overview of Nietzsche's ethics with an emphasis on showing how his naturalistic approach to ethics leads him to advance an egoistic moral code. I argue that this, though radical in the light of conventional morality, is not irrational, unprincipled, or proscriptive of other-regarding moral considerations. On the contrary, it demands the highest degree of foresight and integrity. While Nietzsche's writings are meant for a select group of people, namely "higher men," whose flourishing may be (...) |
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ABSTRACTIn this paper I call into question the commonplace assumption in Anglophone Nietzsche scholarship that ideal psychological self-cultivation comes about solely by means of the sublimation of all of one's drives. While the psychological incorporation of one’s drives and instincts plays a crucial role in promoting what Nietzsche considers a higher self, I argue that some degree of removal and elimination of particular drives and instincts could be, perhaps necessarily is, involved in ideal cases. Yet I will suggest that we (...) |
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Nietzsche, Genealogy, In the preface of On the Genealogy of Morality (GM), Nietzsche tells us the third treatise of his book is an “interpretation” of the aphorism placed at the beginning of that treatise. Much work – primarily by John Wilcox, Maudemarie Clark, and Christopher Janaway – has gone into proving that the aphorism is not the quotation from Zarathustra placed at the beginning of the treatise, but that it is Section 1 (perhaps minus the last few lines) of the (...) |
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Pretendemos confrontar a abordagem naturalista de Hume com a de Nietzsche, em relação ao modo como as paixões se conectam entre si. Enquanto Hume afirma o caráter desinteressado de certas paixões, Nietzsche afirma como qualidade comum de todas as paixões, o impulso, a vontade de exercer o poder, que resulta na criação de valores e virtudes não morais. Consideramos que essa discordância da psicologia moral naturalista de Nietzsche em relação a Hume é relevante para o estudo das questões éticas. |
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Exposing the tension between Nietzsche's supposed naturalism and his inclusion of the will as a spiritual force behind every activity, it is argued that Nietzsche's prime concern was to enhance the height and power of humanity's spirituality. |
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In Nietzsche scholarship, little has been done regarding Nietzsche’s reflections on penology and criminology. This dissertation aims to critically examine Friedrich Nietzsche’s thoughts on justice, punishment, and the criminal and to show that his interest in these topics runs throughout his writings. Nietzsche attacked the tradition of Western justice theory and the idea that justice consists in giving each their due. I argue that in place of this notion of justice, he puts forth a non-metaphysical, naturalistic account of justice that (...) |
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A small subsection of the literature on Nietzsche’s political philosophy focuses on a key passage that appears in the sixth section of “Schopenhauer as Educator.” In this passage, Nietzsche claims that the individual’s life attains its highest value by living for the benefit of humanity’s rarest and most valuable specimens. Some philosophers, like John Rawls and Thomas Hurka, take this passage to be sufficient evidence of a larger commitment on Nietzsche’s part to aristocracy. Others oppose Rawls’ and Hurka’s interpretations, claiming (...) |
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The aim of this thesis will be to give an elucidation of Nietzsche’s ideal of the post-moral autonomous individual: to give a picture of what Nietzsche takes such an individual to look like, and to show how this picture relates to some of Nietzsche’s most fundamental philosophical concerns. Overall, my argument will be that autonomy, or rather the degree of autonomy that a person possesses, is a function of the power of that person in relation to the other people and (...) |
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This project attempts a joint reading of the work of Friedrich Nietzsche and Frantz Fanon. This task, however, is problematic because this body of work is in tension or contradictory. These problems are so acute that a careful reading method is necessary to successfully carry out this reading. In order to facilitate this reading I elaborate and apply a particular philosophical methodology, Mestizaje. The methodology is intended to address works that are contradictory by attempting to read the texts as they (...) |
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