The Schopenhauer-Schule was a group of original and diverse thinkers working in the wake of a common inspiration. This paper elucidates Nietzsche’s relationship with these thinkers specifically as concerns their intertwined theories of will. It shows that despite his efforts to suppress and ridicule them, Nietzsche was influenced by the Schopenhauer-Schule and adopted several of their alterations to Schopenhauer. But it will also show that Nietzsche was a heretical member of this school in the sense that his theory of will (...) was not only different from theirs but also subversive. Whereas each member of the Schopenhauer-Schule posits a realist ontology of will, Nietzsche’s perspectivism undercuts the possibility of their ontological realism and puts in its place a semiotical system of expression. As a result of this contextualized framework, Nietzsche’s will to power is revealed, not as an intended reference to a real “thing” in the world, but as a symbol that expresses his perspective about an unknowable reality. (shrink)

Most scholars dealing with neo-Kantianism emphasize the existence of an explicit origin that characterizes neo-Kantianism as a clearly defined ‘movement’ with certain objects. In spite of the fact that differences between various neo-Kantian authors are mentioned in the current discourse (e. g. ‘Südwestdeutsche’ and ‘Marburger Schule’) scholars claim a singular unity of all neo-Kantian debates represented in the problem of ‘Geltung’. This is used to construct a certain relevance of neo-Kantianism in today’s philosophy. My contribution will pursue a historical approach (...) following Klaus Christian Köhnke’s and Ulrich Sieg’s demands. Instead of sketching systematic topics I pay further attention to the context in which an essence of neo-Kantianism was claimed or rejected. In doing so I will examine the discussions on the doctrine of postulates in Kant’s philosophy mainly led by Hans Vaihinger’s ‘Philosophy of As If’ and the impact of Eduard von Hartmann on the genesis of neo-Kantianism. I conclude that the definition of a consistent neo-Kantian ‘movement’ was an effect of rejecting spiritualist interpretations of the doctrine of postulates and in the following a rejection of the whole doctrine as ‘mysticism’ in canonical Kant interpretations. (shrink)

Neste artigo, desenvolvo um ângulo para localizar e qualificar a relação de Machado de Assis com a Filosofia do Inconsciente de Eduard von Hartmann. Primeiro, investigo essa relação pelo ângulo da sátira do Humanitismo, no que o pensamento de Eduard von Hartmann se encaixa nas características das novas teorias que serviram à paródia de Machado, precisamente devido a sua pretensão de conciliar cientificidade e metafísica. Contudo, levando em conta o fato de que na primeira versão do romance Quincas Borba Machado (...) praticamente deixou de lado a filosofia do Humanitismo, outro ângulo de sua relação com o pensamento do filósofo alemão apareceu: na primeira versão do Quincas Borba, ele colou em cena um conceito inédito de inconsciente. A relação de Machado com o pensamento de Hartmann apresenta uma ambiguidade fundamental. A melhor forma de compreendê-la parece ser nessa via ambígua produzida pela contradição de um sistema filosófico que encena sua própria arbitrariedade e seu potencial de objeto risível, mas que força a razão a mirar, por meio da metafísica, a concepção do inconsciente como uma lógica outra, como um estrangeiro habitando no interior da morada da razão. (shrink)