Este artículo pretende establecer una relación entre la frase “Dios ha muerto” y el tema de la ciencia en Nietzsche. Para tal fin, se hará un análisis de la frase “Dios ha muerto” a la luz de la reciente interpretación hecha en el mundo alemán. En segundo lugar, nos ocuparemos de los conceptos de ausencia y caos para determinar si dichas nociones pueden ser consideradas como un paso ulterior a la “muerte de Dios”. Finalmente, revisaremos el tema de la ciencia: (...) las opiniones que Nietzsche tenía de la misma, las implicaciones que se desprenden de sus obras y, sobre todo, el nexo directo de la ciencia con dicha muerte. El vínculo entre estos temas permite una nueva comprensión del futuro de las investigaciones sobre el filósofo de Röcken. This article aims to establish a relationship between the phrase “God has died” and the theme of science in Nietzsche. For this purpose, an analysis of the phrase “God has died” will be made in the light of the recent interpretation made in the German world. Secondly, we will deal with the concepts of absence and chaos to determine if these notions can be considered as a further step to the “death of God”. Finally, we will review the subject of science: Nietzsche's views on it, the implications that stem from its works and, above all, the direct nexus of science with that death. The link between these themes leads to a new understanding of the future of research on the philosophy of Röcken. (shrink)

The paper explores the few occurrences of the expression «will to nothingness» (Wille zum Nichts) in Nietzsche’s writings, and its relationship with the notions of ‘will to truth’ and ‘ascetic ideal’. Aim of this research is to show that these notions are mutually related, and that they outline the objectives of Nietzsche’s late thought. The investigation will focus in particular on the concept of “realism” that appears in Nietzsche’s late writings, and that can be interpreted as an existential attitude towards (...) life that contrasts pessimistic nihilism. (shrink)

The article is divided in three main parts. The first part shows that the first three chapters of the second essay of On the Genealogy of Morality give a genealogical account of the emergence of reason in human history, and that this account involves the claim that reason is a development of human engagement with social rules: Nietzsche understands the emergence of reason as the emergence of a normative space of reasons. The second part interrogates Nietzsche’s conception of value, purpose, (...) and meaning in order to show that he is not a proponent of any version of “bald naturalism”: he does not equate what is “really real” with a natural world of causation devoid of value, purpose, and meaning. The third part of the article shows that, although Nietzsche’s perspectivism does not assign to the space of reasons the status of a purely autonomous realm of justification, he does not dismiss rational normativity, or the space of reasons, as merely illusory. Nietzschean genealogy is shown to be a reflective questioning of our values that investigates the reasons behind our deeper normative commitments. (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)

El objetivo de mi trabajo estriba en reconocer sucintamente algunos de los puntos principales en que se fundamenta la posición de Nietzsche en relación a la teleología natural. El modo de atajar la cuestión será, en esta oportunidad, oponer la visión de Nietzsche al estado en que dejó Schopenhauer la cuestión. Para ello, abordaré en primer lugar algunos de los elementos que emparentan ambos proyectos y, en segundo lugar, un aspecto clave que parece alejarlos irremediablemente. Además de esclarecer este último (...) aspecto, intentaré un acercamiento a la especificidad y originalidad del proyecto nietzscheano sobre el tema. (shrink)

The contribution offers an interpretation of the last phase of Nietzsche’s production, based on the influence of some economic concepts. In 1887, Nietzsche encountered the work of the proto-marginalist economist Emmanuel Herrmann and his book “Cultur und Natur: Studien im Gebiete der Wirthschaft”. At the time, Nietzsche was working on the attempt – later abandoned – to offer a comprehensive interpretation of Western metaphysics and history. aimed at a “transvaluation of all values” and based on the idea of will to (...) power. Herrmann’s economic theory played a significant role in this project, offering a model capable of articulating all social and natural processes – and particularly life – in terms of purely immanent relations. By linking the ideas of transvaluation and will-to-power to the logic of capitalistic accumulation and of market society, we can gain an understanding of the influence of economical concepts on Nietzsche’s project, which should in turn allow a better evaluation of its historical relevance. (shrink)

En 2002, le paléontologue américain Stephen Jay Gould a rendu un surprenant hommage à l’évolutionnisme de Nietzsche. J’explique ici leur proximité critique, déjà annoncée par Daniel Dennett en 1995, de trois façons différentes. Je montre d’abord qu’elle permet à Gould de se départir du partage dualiste entre sciences de la nature et sciences humaines et sociales, dans lequel Dennett essaie de l’enfermer. Je montre ensuite qu’elle ouvre, loin de toute tentation d’instaurer de nouveaux «crochets célestes», des voies fécondes et inattendues (...) pour repenser l’hypothèse de la volonté de puissance. Je soutiens enfin qu’elle apporte des gages solides à l’ensemble de la critique nietzschéenne du darwinisme.In 2002, American paleontologist Stephen Jay Gould paid a surprising tribute to Nietzsche’s evolutionism. I explain this critical affinity, which Daniel Dennett had already pointed out in 1995, focusing on three aspects. First, I show how it allows Gould to dispense with the dualistic separation between natural sciences and humanities and social sciences, in which Dennett tries to confine him. Second, I explain how it allows for promising and unsuspected ways to re-examine Nietzsche’s Will to Power hypothesis. Finally, I argue that it provides solid grounds for Nietzsche’s criticism of Darwinism. (shrink)

This paper addresses the following questions from the point of view of Nietzsche’s philosophy: What is the mind, and which kind of relationship does it hold to the body? Accordingly, the aim of this paper is to show that Nietzsche’s philosophy suggested a view of the mind that allows to outline an alternative stance to both mentalism and physicalism, as well as to both dualism and reductionism. It is argued that Nietzsche’s rehabilitation of the body as the specific seat of (...) the mind in opposition to the Cartesian supremacy of the Ego still is of a great interest for contemporary philosophy, since it is not equivalent either to a reversed form of Cartesian dualism or to a physicalist reductionism. It is argued that Nietzsche did restrict the concept of the mind but in order not to eliminate it, rather to “de-substantialise” it. As the body is described as “Leib-Organisation”, the mind becomes the course of various and manifold mental states that depend on a bodily basis. (shrink)

The books I review are a series of three volumes of the same project, Nietzsche’s Engagements with Kant and the Kantian Legacy, edited in 2017 by Marco Brusotti, Herman Siemens, João Constâncio, Tom Bailey, Maria João Mayer Branco and Katia Hay who seek to situate Nietzsche’s work in relation to Kant and Kantianism and to interpret it from this perspective. This review consists of two parts: the first part reviews and discusses each of the works focusing on a selection of (...) prominent chapters; the second part extends their intuitions. (shrink)

In this paper, I show that Nietzsche is a Kantian, and what being Kantian means. He accepts the idea that our perception is configured by concepts which unify and inform the world around us, and which result from a biological evolution of the human species. His Kantianism is thus biological and mainly influenced by Friedrich Albert Lange’s reading of Kant. But this Nietzschean conceptualism must be inscribed in his thought of the will to power, where the perceptive fixation of the (...) world is the result of a degeneration caused by the biological, psychological and historical recovery of the will to power. Thus, I show that Nietzsche’s Kantianism is as biological as it is axiological. (shrink)

While he did not believe in the idea of a perfect society and humanity, for Nietzsche development [Entwicklung] implied growth and intensification of the will to power of a single organism or a social organism. Development has no final goal or ‘purpose'. Nietzsche interpreted ‘struggle' differently from Darwin as evidence of the most basic sustaining quality of all life: ‘Herrschaft' [rule, government] or ‘Macht' [power]. Nietzsche's genealogical approach would contend that structural alterations in societal considerations are illusions, since the foundation, (...) the genealogy, remains the same. Nietzsche's reception of Darwin through the work of C. von Nägeli allows us to understand how his philosophy interacted with one of the most important scientific theories of his time. S. Afr. J. Philos. Vol.24(4) 2005:260-272. (shrink)