Derrida Has Lost Nietzsche's Umbrella: On Philipp Felsch's Book Wie Nietzsche aus der Kälte kam. This essay discusses the story of the critical edition of Nietzsche’s complete works by Giorgio Colli and Mazzino Montinari as presented in Philipp Felsch’s book Wie Nietzsche aus der Kälte kam. The book, which is based on biographical material of the two editors, takes up an important episode in European intellectual history in its political, cultural historical context. However, it often presents a questionable use of (...) these sources. A closer examination of that the same source material would situate the history of the edition and its editors in a different context. Likewise, Felsch’s account of the history of Nietzsche’s reception in France, and his reception in the neighboring countries, lacks nuance and reveals some remarkable examples of misreading. Like in other genres of history, scholars of discourse history and intellectual history need to read sources closely and critically. When we talk of dealing with primary sources, the work that editors have done in commentaries and editions should be taken into account. Finally, I argue that we should not dismiss recent innovations in editing methods as confusing or “vulcano-like,” but we would do well to appreciate the opportunities offered by the digital humanities, both for a professional readership and a wider audience. (shrink)

Este artículo intenta rastrear una de las vértebras centrales del pensamiento Nietzscheano que ha sido tratada de modo tangencial, a saber, sus interpretaciones sobre la formación humana. En ese orden de ideas aborda una lectura de algunas de las críticas y propuestas sobre la educaciónque se encuentran en Schopenhauer como educador y El futuro de nuestras instituciones educativas,conferencias presentadas por Nietzsche entre enero y marzo de 1872, desde una perspectivapsicológica que se expresa en la doctrina de los impulsos nietzscheana. La (...) primera parte del artículose adentra a una interpretación detenida de la propuesta formativa de carácter psicológico delindividuo como unidad de estilo que Nietzsche presenta en la segunda sección del Schopenhauereducador. La segunda parte pone de relieve el valor crítico y propositivo que tiene la tesis con cabeza de Jano, con la cual Nietzsche articula su interpretación de la tarea cultural de la educación en Sobre el futuro de nuestras instituciones educativas. Este proyecto que Nietzsche presenta a laeducación resulta abrirse campo hasta nuestros días y resulta ser aún una perspectiva valiosa y crítica para interpretar las altas tareas culturales de nuestra educación, así como también permitiría fundamentar una base plausible de interpretación para rastrear el papel de la educación en ladoctrina de Nietzsche. (shrink)

John Stuart Mill, whose relevance for Nietzsche’s late work has been documented by recent research, is not directly mentioned in On the Genealogy or Morality (1887). This article argues that Mill’s On Liberty (1859) nevertheless played a crucial role in the development of the Genealogy. Following a source-based methodology, three major references demonstrate how Nietzsche used On Liberty as a resource as he initiated and developed his own exploration into the origin of morality. After tracing Nietzsche’s reading of Mill through (...) pencil marks in his copy of On Liberty, I discuss the reappearance of Mill’s motives and terminology as well as the explanatory power of Mill as a source for the respective sections in the Genealogy. It becomes clear to what extent Nietzsche adapts Mill and how he turns Mill’s own weapons against him through skillful transformations. The article concludes that instead of delivering the “better” Mill, Nietzsche builds up a fruitful tension between a then-common take on morality and its transgression. (shrink)

The primary explanatory items of Nietzsche’s philosophical psychology are the drives. Such drives, he holds, are arranged hierarchically in virtue of their entering dominance-obedience relations analogous to those obtaining in human societies. This view is puzzling for two reasons. First, Nietzsche’s idea of a hierarchical order among the drives is far from clear. Second, as it postulates relations among subpersonal items that mimic those among persons, Nietzsche’s view seems to trade on the homunculus fallacy. In this paper, I argue that (...) a Hume-inspired dispositional reading of the drives’ order successfully addresses these two problematic issues. Moreover, I argue that my reading is superior to the two main competing interpretations, which I call the vitalistic reading and the normative reading, for these ascribe to Nietzsche a view committed to the homunculus fallacy. (shrink)

In what follows I raise the question of Ariadne and Dionysus for Nietzsche, including the relative size of Ariadne’s ears, as Dionysus observes at the close of “Ariadne’s Lament” [Klage der Ariadne]. Nietzsche’s references to ears invoke not only Nietzsche’s “selective” concern with having the right ears but also the question of myth and genealogical context. Reading through myth is key not only in terms of the textual, lyric tradition but also painting and sculpture, including sarcophagi in antiquity. It makes (...) all the difference to ask, as Karl Kerényi cites Nietzsche as asking: Wer weiß …was Ariadne ist? And not less: who was she to Dionysus? To this extent, Nietzsche’s concern with ears, small and long, is less incidental or furry fetish than hermeneutic attunement. (shrink)

With his doctrine of the “complete irresponsibility of man,” Nietzsche in different ways complicates the opposition between responsibility and irresponsibility. This article traces the different and conflicting senses of irresponsibility throughout Nietzsche’s development. First, the doctrine is shown to build on Nietzsche’s early study of Heraclitus (section I), whom Nietzsche admired for expounding and embodying a radical “innocence” that was both responsible and irresponsible in different senses. When presented as “philosophical conviction” in Human, All too Human, Nietzsche paradoxically speculates about (...) the doctrine’s incorporation out of a sense of responsibility for the future of mankind (section II). Section III shows how Nietzsche’s later writings evince an increasing awareness of this paradox by explicitly positing complete irresponsibility as his own redemptive doctrine in Twilight of the Idols. After 1881, he has come to affirm a new notion of responsibility and criticizes a weak sense of irresponsibility as the abdication of one’s task. I end by discussing the relation of these different senses of irresponsibility, and argue that the fact that Nietzsche’s texts often deliberately complicate rather than clarify such distinctions is an important reflection of how he textually takes responsibility for “complete irresponsibility” (section IV). (shrink)

Nietzsche’s Hermeneutics of Loneliness. Transformations in the Labyrinth of Truth. This article delves into Nietzsche’s intricate exploration of solitude and its multifaceted manifestations in Thus Spoke Zarathustra. By distinguishing between various instances of solitude experienced by Zarathustra, including his initial journey, recurring returns, and dreamt solitude, the study unveils the creative nature of his solitude. Unlike the ascetic pursuit of transcendent truth, Nietzsche reevaluates solitude, highlighting its eternal ambiguity and challenging the notion of a fixed self or ultimate truth attainable (...) through isolation. The hermeneutics of solitude in Nietzsche’s philosophy illustrates how perspectives and self-interpretation intertwine, shaping one’s experience within the labyrinth of truth. The article further examines the intimate relationship between solitude and perspective, emphasizing that genuine solitude emerges only through communication. Through a comprehensive analysis of shame as a mirror-motif of solitude, this study underscores the inherent connection among these concepts, rooted in the dynamics of human communication and self-revelation. It concludes that one’s position toward truth is fundamentally linked to one’s role as an interpreter and something interpreted, offering insights into the complexities of human existence and self-understanding. (shrink)

Which Books by Teichmüller Did Nietzsche Have Access to? An Attempt at a Reconstruction. The question of which books by Gustav Teichmüller Nietzsche had available has not been satisfactorily clarified to this day. Drawing on sources not considered so far, including the correspondence between Teichmüller and Franz Overbeck and a list that Teichmüller kept about copies of his writings he had sent to colleagues and friends found in his Nachlass, I conclude that Nietzsche only had four books by Teichmüller at (...) his disposal (apart from the opusculum Ueber die Reihenfolge der platonischen Dialoge). Three of these were loans: Aristotelische Forschungen I from the University Library of Basel in the summer semester of 1870, Die Wirkliche und die scheinbare Welt, from Overbeck between late summer 1882 (at the earliest) and November 1885, and the Neue Studien zur Geschichte der Begriffe III also from Overbeck from October 1883 to November 1885. Only the Aristotelischen Forschungen II seem to have been Nietzsche’s personal property (since 1869). Although it is often assumed that Nietzsche also read other books by Teichmüller – e. g., the Studien zur Geschichte der Begriffe, the Neue Studien zur Geschichte der Begriffe II, and the two volumes of the Literarische Fehden im vierten Jahrhundert v. Chr. – they were most likely not available to Nietzsche. (shrink)

Der Band gibt erstmals einen umfassenden Überblick über den lyrischen Nachlass des jungen Nietzsche aus den 1850er und -60er Jahren. Zusätzlich präsentiert Armin Thomas Müller eine Beispiel-Edition und historisch kontextualisierende Analyse des Manuskripthefts Mp I 22 von 1858. Somit trägt der Band grundlegend zur literatur-, philosophie- wie kulturgeschichtlichen Auseinandersetzung mit Nietzsche bei. Armin Thomas Müllers Arbeit nimmt den bislang in der literaturwissenschaftlichen wie auch philosophischen Auseinandersetzung mit Friedrich Nietzsche vernachlässigten lyrischen Nachlass aus der Zeit zwischen 1850 und 1869 in den (...) Blick. Anschließend an eine grundlegende Einführung in das Thema wird Nietzsches Jugendlyrik überblicksartig vorgestellt mit Schwerpunkten zur Editions- und Forschungsgeschichte, zu literaturgeschichtlichen Kontexten sowie zu den autoreflexiven Aufzeichnungen des jungen Nietzsche, die das Thema (lyrischer) Dichtung umkreisen. Die vorliegende Publikation enthält zudem eines heutigen materialorientierten Standards entsprechende Faksimile-Edition mit diplomatischer Transkription des Manuskripthefts Mp I 22 von 1858. Das kulturgeschichtliche Erkenntnispotenzial in Nietzsches Jugendgedichten wird abschließend in einer textgenetischen und historisch kontextualisierenden Analyse der edierten lyrischen Texte aus Mp I 22 deutlich. Auf dieser Grundlagenforschung werden weiterführende Auseinandersetzungen mit Nietzsche aufbauen können. (shrink)

Nietzsche’s Aesthetic Approach to the Political. An Essay on BGE VIII. This article aims to present the aesthetic basis of Nietzsche’s dealings with politics in BGE VIII. In order to fulfill this task, the present text is divided into two parts: in the first part, I discuss how politics appears in BGE VIII as linked to a dispute over the concepts of “Völker” and “Vaterländer.” Understanding the meaning of these concepts requires an analysis of what I call the Nationenfrage. This (...) question characterizes a theoretical effort in Europe to establish an authentic sense of personal and social identity. The contextualization of this theme is decisive for the second part of this article, in which I present Nietzsche’s strategies for carrying forth the debate concerning political phenomena, figures and events, based on purely aesthetic coordinates. The guiding theme will be the political phenomenon of democracy, which Nietzsche approaches both in BGE VIII and GS V. However, my goal is to make clear that Nietzsche’s interest in politics is conditioned by his interest in showing the aesthetic procedure of his philosophizing. (shrink)

Resumo A partir da concepção de que filosofia, para Nietzsche, é a arte da transfiguração, o texto analisa como Nietzsche incorpora e transfigura Os deuses no exílio, de Heinrich Heine. Nietzsche teria invertido a perspectiva do problema posto por Heine, bem como o seu procedimento expositivo: se o poeta traz o que seria uma humanização e aburguesamento dos antigos deuses como ato de degradação cósmica pelo qual a ascensão do cristianismo seria culpada, Nietzsche analisa a equivocada autodivinização do homem por (...) meio da moral como megalomania trágica, cuja consequência seria a invocação do sofrimento da existência terrena e a esperança numa vida melhor, supraterrena.Taking Nietzsche´s comprehension of philosophy as the art of transfiguration, the text analyses how the philosopher incorporates and transfigures The Gods in Exile, from Heinrich Heine. The philosopher would have inverted the perspective of the problem settled by Heine and his expositive procedure: if the poet bring us what would be an humanization and a “gentifrication” of the ancient gods as a cosmic degradation act by which the ascension of Christianity would be blamed, Nietzsche analyses the mistaken autodivinization of man through morals as a tragic megalomania, whose consequence would be the invocation of a suffering at the core of earthly existence and a hope in a better, ethereal life. (shrink)

Resumo: O artigo se ocupa da relação entre arte e conhecimento na Lição inaugural, no Nascimento da tragédia e n’A genealogia da moral de Nietzsche. Seu propósito é o de mostrar que, nesses escritos, Nietzsche não propõe que a arte possa substituir o conhecimento, ou, muito menos, anulá-lo. Em vez disso, a estética desempenha um papel na estimativa de valor, o que contribui para o conhecimento. Por essa via passam a se acumular alguns mal-entendidos sobre a relação entre arte e (...) conhecimento segundo Nietzsche, e também assoma o “autor” Nietzsche, a despeito das convenções da escrita acadêmica.: The article examines the relationship between art and knowledge in Nietzsche’s Inaugural Lecture, The Birth of Tragedy and The Genealogy of Morals. Its purpose is to show that in these writings Nietzsche does not suggest that art can supplant knowledge, or even annul it, but rather that Aesthetics plays a role in the estimation of value, which contributes to knowledge. According to Nietzsche, this dispels some misconceptions about the relationship between art and knowledge. Despite academic writing conventions, the “author” Nietzsche emerges here as well. (shrink)