The aim of this thesis is to provide a systematic account of Nietzsche’s philosophy of value by examining his exemplars. It will be argued that these exemplars represent his favoured evaluative practices and therefore illustrate what I will call his evaluative ideals. The thesis will be structured in three chapters, each examining a different exemplar that emerges from a particular period of Nietzsche’s work. Proceeding in this way will allow me to examine what I take to be three strands of (...) his philosophy of value; the critical ideal through the exemplar of the Free Spirit, the ethical ideal through Zarathustra, and the meta-ethical ideal through the exemplar of the Future Philosopher. These standpoints, it will be claimed, reflect Nietzsche’s central insights about what we should value and the way in which we should value, and are in this sense his evaluative ideals. Moreover, in doing so I will also attempt to provide some key insights on Nietzsche’s reasons for his evaluative preferences, as given through these exemplars as evaluative ideals. (shrink)

Friedrich Nietzsche is considered one of the most brilliant thinkers in the history of philosophy, although a number of myths have grown up about the character, also surrounded by many controversies. His works and thoughts have provided inspiration for humanists with a wide spectrum of most different interests. Nietzsche did not want to be regarded as a philosopher, but he has been living in the contemporary consciousness as a thinker nonetheless. According to the extraordinary style of Nietzsche’s works, however, he (...) also is considered a poet, one of the most distinctive stylists, even the most virtuoso writer in the history of German. What is more, the stylistic level of Nietzsche’s oeuvre leads to discourses upon its affinity with philosophical or literary studies. The aim of the present article is to review the question mentioned in the title, following the opinions of representative literary figures (such as Heinrich Mann, Thomas Mann, Gottfried Benn, Stanisław Przybyszewski) and philosophers (e.g. Martin Heidegger, Wilhelm Dilthey, Karl Jaspers) as well. (shrink)

The ArgumentLike many controversies in science, the one between Freud and Jung is overloaded with ad hominem arguments despite the incompatibility of such arguments with the pretensions of both sides to attain scientific ad rem validity. Unlike natural scientists, Freud and Jung regarded their own ad hominem arguments as relevant to general and impersonal truths. They practically legitimized such a use claiming to have a clinical basis for the rejection of the opponent's objections by a de-validating analysis of the opponent's (...) personality as a whole. The argument of this paper is that the de-validating strategy was neither an inevitable psychological outcome of the intricate interpersonal relationships in analytic situations nor the logical consequence of any clinical or scientific psycho-analytical discovery. It followed from the epistemological invalid pretension to have a general theory of mind which could explain by mental analysis the existence of “unreasonable opinions,” and the application of the same principles to the opinion that the theory itself is unreasonable. Such a pretension, apparently specific to mystical traditions in theology and metaphysics, was deeply rooted in the modern epistemological tradition. The paper examines the impact of the different branches of that tradition on Freud and Jung's respective ideologies, theories, and practice, including the ad hominem malpractice. (shrink)

This article provides a historical overview of the Existential-Phenomenological tradition in psychiatry and psychotherapy, tracing its development from its origin in nineteenth and twentieth century philosophical thought, through its major European psychiatric proponents and schools, to its emergence as an influential approach in North America after World War II. The emphasis is on the implicit themes that provide continuity within this movement as well as on the distinctive contributions of individual thinkers. We conclude with a discussion of the present status (...) and future prospects of this tradition. (shrink)

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)

The Oxford Handbook of Philosophy and Race provides up-to-date explanation and analyses by leading scholars of contemporary issues in African American philosophy and philosophy of race. These original essays encompass the major topics and approaches in this emerging philosophical subfield that supports demographic inclusion and diversity while at the same time strengthening the conceptual arsenal of social and political philosophy. Over the course of the volume's ten topic-based sections, ideas about race held by Locke, Hume, Kant, Hegel, and Nietzsche are (...) supplemented by suppressed thought from the African diaspora, early twentieth-century African American perspectives and Native-, Asian-, and Latin-, American views. The contributors bring philosophical analysis to bear on the status of racial divisions as categories of humanity in the biological sciences, as well as within contemporary criticism and conceptual analysis. Essays present the special applications of American philosophy and continental philosophy to ideas of race as methodological alternatives to more analytic approaches. As a collection of analyses and assessments of 'race' in the real world, the volume pays trenchant and relevant attention to historical and contemporary racism and what it means to say that 'race' and racial identities are socially constructed. The essays analyze contemporary social issues including the importance of racial difference and identity in education, public health, medicine, IQ and other standardized tests, and sports. Additionally, the essays consider the societal limitations and structures provided by public policy and law. As a critical theory, the volume compares the study of race to feminism. Historical and contemporary, academic and popular, racisms pertaining to male and female gender receive special consideration throughout the volume. While this comprehensive collection may have the effect of a textbook, each of the original essays is a fresh and authentic development of important present thought. (shrink)

Professional higher education is expected to educate large numbers of students to become innovative professionals within a time frame of three or four years. A mission impossible? Not necessarily, according to Henriëtta Joosten who is a philosopher as well as a teacher. She uses the experimental, liberating, but also dangerous ideas of Friedrich Nietzsche to rethink contemporary higher professional education. What does it mean to teach students to strive for better in a professional world where horizons tend to disperse and (...) the possibility of long-term orientation is disappearing? Following Nietzsche, five key elements of striving for better are explored: uncertainty, excellence, critical thinking, truth seeking friendship, and learning through ups and downs. From these five perspectives, Joosten scrutinises existing educational discourses on professional higher education in search for openings to transform these discourses into new, more appropriate ones. Understanding excellence as rising above oneself, she argues for a learning environment in which all students are encouraged to excel. Such an environment allows for uncertainty and learning through ups and downs. Furthermore, teachers are prepared to risk their certainties in order to let a joined quest - that is, a quest of students and teacher - for better truths arise. Using the Nietzschean-inspired notions which have been developed in the study, Joosten describes two factual cases. One case relates to a course in close reading: first-year students jointly read philosophical and scientific texts. The second case involves a group of eleven senior students developing a course in project management. These descriptions and the recommendations serve as a catalyst for constructive debate on the question of how all students can be equipped for a dynamic professional world. (shrink)

In this article I seek to relate the psychology of Carl Jung to sociological theory, specifically Weber. I first present an outline of Jungian psychology. I then seek to relate this as psychology to Weber’s interpretivism. I point to basic methodological compatibilities within a Kantian frame, from which emerge central concerns with the factors limiting rationality. These generate the conceptual frameworks for parallel enquiries into the development and fate of rationality in cultural history. Religion is a major theme here: contrasts (...) of eastern and western religion; the rise of prophetic religion and the disenchantment of modernity. Weber’s categories ‘ascetic’ and ‘mystic’ seem applicable to his own and Jung’s approaches and indeed temperaments, while a shared ironic view of rationality leads to similar visions of the disenchanted modern world. I conclude that Jung is sociologically coherent, but in an entirely different sense from Freud: rather than a constellation of family, socialization, ideology, social continuity, there is an analysis of cultural history against a background of adult normal psychology. I conclude that sociology should acknowledge Jung, but not in terms of over-arching theory. Rather Jungian insights might be used to orient new enquiries, and for reflexive analysis of sociology’s methodological debates. (shrink)

Toma-se a crítica de Nietzsche a Sócrates como um caso exemplar que mostra os dois sentidos fundamentais da crítica nietzscheana: (i) a crítica nietzscheana consiste em censura e em elogio de modo dual, ou seja, censura e elogio são aspectos da crítica; e (ii) ao criticar alguém, Nietzsche está, igualmente, se autocriticando.

On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond one’s evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic ventures. I (...) suggest that, even though the existence of horrendous evil does not resolve evidential ambiguity in favour of atheism, there are reasonable value commitments that would preclude those who hold them from satisfying extended Jamesian fideist conditions for committing themselves to classical theism. I then begin a discussion of a possible revisionary theistic alternative (in the Christian tradition) which – one might hope – may meet those conditions. An earlier, shorter, version of this paper was delivered as a keynote address at the APA Pacific 2007 Mini-Conference on Models of God. (shrink)

A recent paper by Tom Stern suggests that Socrates’s philosophical psychology, which emphasizes rational reflection, is superior to Nietzsche’s drive model when explaining human behavior. I argue that Stern’s analysis is wrong on three fronts. First, the models share common, though inverted, features. Second, Stern fails to consider the role of Socrates’s daimon when evaluating Socrates’s philosophy of mind; third, Nietzsche’s model is more warranted. In sum, Nietzsche’s philosophical psychology is a correction of the Socratic.

Nietzsche was a philosopher, not a biologist, Nevertheless his philosophical thought was deeply influenced by ideas emerging from the evolutionary biology of the nineteenth century. His relationship to the Darwinism of his time is difficult to disentangle. It is argued that he was in a sense an unwitting Darwinist. It follows that his philosophical thought is of considerable interest to those concerned to develop an evolutionary biology of mankind. His approach can be likened to that of an extraterrestrial sociobiologist studying (...) clever beasts... in some out of the way corner of the universe ... It is shown how be uses this viewpoint to account for the origin of the central psychobiology of humankind: for dualistic philosophies, such as that of Descartes (which Ryle famously called the official doctrine), for human notions of truth and falsehood, being and becoming, and for other fundamental concepts of Western philosophy and science. All these, he argues, are no more and no less than the necessary adaptations of a zoological species, Homo sapiens, in its struggle for life in a Darwinian world. It is concluded that Nietzsche was the first philosopher to accept and use in their full depth the philosophical implications of nineteeth-century evolutionism, implications which are still resisted to this day. It is also argued that this interpretation of Nietzsche's aphoristic writings provides them with an organic consistency. (shrink)

This dissertation addresses the question of marginalization in cross-cultural communication from the perspectives of hermeneutic philosophy and postcolonial theory. Specifically, it focuses on European colonialism‘s effect on language and communicative practices in Latin America. I argue colonialism creates a deeply sedimented but unacknowledged background of inherited cultural prejudices against which social and political problems of oppression, violence and marginalization, especially towards women, emerge—but whose roots in colonial and imperial frameworks have lost transparency. This makes it especially difficult for postcolonial subjects (...) to meaningfully express their own experiences of psychic dislocation and fragmentation because the discursive background used to communicate these experiences is made up of multiple, sometimes conflicting traditions. To address this problem, I turn to a strategic use of Nietzsche‘s conceptions of subjectivity and language as metaphor to engage the unique difficulties that arise in giving voice to the subaltern experience. Thus, I argue that while colonialism introduces an added layer of complexity to philosophical discussions of language, the concrete particularities and political emergencies of Latin American history necessitate an account of language that can speak to these concrete particularities. To this end, I develop a conception of, what I call, ―hydric life,‖ a postcolonial feminist hermeneutics that better accommodates these cultural specificities. (shrink)

This aim of this study is to investigate the manner in which Deleuze’s individual and collaborative work can be productively understood as being concerned with the question of living well, where it will be suggested that living well necessitates that we not only become aware of, but that we also explore, the forever renewed present possibilities for living otherwise that each moment brings. In particular, this study will make an original contribution to existing Deleuzian studies by arguing that what legitimises (...) this conception of living well, and what can motivate us to engage in such a practice, is that a life that becomes aware of and explores the open field of present possibilities for living otherwise that each moment engenders is a life that reflects, or that is lived in accordance with, the challenging ontological account that can be discerned throughout Deleuze’s individual and collaborative work; a life lived in accordance with his open, dynamic and thoroughly temporal theory of Being or what I will suggest he came to refer to simply as ‘Life’. In addition, I will argue that in so far as each individual human being is to be understood as an ongoing and immanent expression of Life, an immediate expression of Life understood as a universal, impersonal and pre-individual dynamism, then a life that strives to explore the forever renewed present possibilities for living otherwise that each moment brings - a practice that I shall propose also necessitates that each individual strives to resist the diverse ways in which their present possibilities are continually hindered, thwarted and negated - is not only a life that strives to live in accordance with the temporal dynamism of Life, but is also a life lived in accordance with our own dynamic and thoroughly temporal being. (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)

This paper aims to show that by confronting the ethical alternatives proposed by Nietzsche and MacIntyre as resulting of their critical analyses of the modern moral condition respectively done in Genealogy of the Morals and After Virtue , we can find shared theoretical presumptions that point to those alternatives as convergent in many cases and not simply as excluding each other, even in a opposed direction to the MacIntyre’s point of view concerning that issue.