friedrich nietzsche philosophie

The historical situation that conditions Nietzsche’s will to power involves not only the death of God and the reappearance of pessimism, but also the nineteenth century’s increased historical awareness, and with it the return of the ancient philosophical problem of emergence. Fink’s reluctance to take a stronger position against the reading of his renowned teacher seems rather coy, given that Fink’s study, throughout, has stressed the meaning and importance of “cosmological play” in Nietzsche’s work. To no end, Nietzsche would answer. Die Philosophie des Nihilismus". In addition, Nietzsche was taken by the persona of the philosopher Arthur Schopenhauer, which Nietzsche claimed to have culled from close readings of the two-volume magnum opus, The World as Will and Representation. Work pursued in service of the future constitutes for Nietzsche an earthly form of redemption. In Zarathustra’s chapter, “Of Self-Overcoming,” all living creatures are said to be obeying something, while “he who cannot obey himself will be commanded. Oeuvres de Friedrich Nietzsche : The later editions of this translation contain a helpful index. Nietzsche’s political sympathies are definitely not democratic in any ordinary way of thinking about that sort of arrangement. During this period, as with the earlier ones, Nietzsche produces an abundance of materials not published during his lifetime. The quality of that recurrence, however, seems to remain an open question. Nietzsche’s second book-length project, The Untimely Meditations, contains four essays written from 1873-1876. The bombastic “Mr. By the early 1890s, Elisabeth had seized control of Nietzsche’s literary remains, which included a vast amount of unpublished writings. The distinction between the good man of active power and the other type also points to ambiguity in the concept of freedom. Löwith and others argue that this ground concerns Nietzsche’s encounter with historical nihilism. The most generalized form of the philosophical problem of emergence and disintegration, of the living, valuing, wanting to be different, willing power, is described here in terms of the difference-creating gesture embodied by the human being’s essential work, its “creation of the world” and first causes. The middle and latter part of the 1870s was a time of great upheaval in Nietzsche’s personal life. The world’s eternally self-creating, self-destroying play is conditioned by time. It disturbs the whole, but does so as part of the whole. Compared to this typically Christian manner of forming human experiences, the Greeks deified “the animal in man” and thereby kept “bad conscience at bay” (GM II.23). The self is organized and brought to stand within the body and by the stimuli received there. Because much of Nietzsche’s philosophical work has to do with the creation of self—or to put it in Nietzschean terms, “becoming what one is”— some scholars exhibit uncommon interest in the biographical anecdotes of Nietzsche’s life. Would it diminish our willingness to make normative decisions? By this time he had also given up Theology, dashing his mother’s hopes of a career in the ministry for him. The eternal hourglass of existence is turned upside down again and again, and you with it, speck of dust!” (GS 341). And is now known as one of the most important thinkers of modern times. Comparing the creativity of the Greeks to the intellectual work of modernity, the tragic, affirmative thought of Heraclitus to the pessimism of Schopenhauer, Nietzsche highlights a number of qualitative differences. No matter what sort of temporal limits are set by the imagination, questions concerning what lies beyond these limits never demonstrably cease. Such readings however ignore or discount Nietzsche’s interest in historical processes and the unavoidable inference that although Nietzsche’s anti-egalitarianism might lead to questionably “unmodern” political conclusions, hierarchy nevertheless implies association. Nietzsche’s solution to the riddle of time, nevertheless, radicalizes the Christian concept of eternity, combining a bit of simple observation and sure reasoning with an intuition that produces curious, but innovative results. Such willing, most importantly, commands, which at the same time is an obeying: difference emerges from out of indifference and overcomes it, at least for a while. These lectures offer a historical reading of Nietzsche’s decisive role in interrupting “the discourse of Modernity” and abandoning its emancipatory content. Who Is Friedrich Nietzsche? But what is being obeyed, on the cosmological level, and what is being commanded? Even though Nietzsche has envisioned a temporal model of existence seemingly depriving us of the freedom to act in unique ways, we should not fail to catch sight of the qualitative differences the doctrine nevertheless leaves open for the living. Nietzsche had many casual associates and a few close friends while in school and as a professor in Basel. The following division is typical: Cautious Nietzsche biographers work to separate the facts of Nietzsche’s life from myth, and while a major part of the Nietzsche legend holds that Friedrich was a precocious child, writings from his youth bear witness to that part of the story. How does this curious temporal model relate to the living of life? It is a work of acerbic cultural criticism, encomia to Schopenhauer and Wagner, and an unexpectedly idiosyncratic analysis of the newly developing historical consciousness. Friedrich Nietzsche was a German philosopher who became one of the most influential of all modern thinkers. Elisabeth’s overall impact on her brother’s reputation is generally thought to be very problematic. Due to these suspicions, moreover, common Nietzschean themes such as historical nihilism, Dionysianism, tragedy, and play, as well as cosmological readings of will to power, and eternal recurrence are downplayed in Anglo-American treatments, in favor of bringing out more traditional sorts of philosophical problems such as truth and knowledge, values and morality, and human consciousness. While an exhaustive survey of the way this key issue has been addressed in the scholarship would be difficult in this context, a few influential readings may be briefly mentioned. Of more importance to Nietzsche is that which pertains solely to the human being’s marshalling of forces but, even here (or perhaps especially here), a hierarchy of differences may be discerned. Such readings, however, seem incompatible with Nietzsche’s encounter with historical nihilism, unless nihilism is taken to represent merely a temporary stage in the refinement of Western humanity’s acquisition of knowledge. These events left young Friedrich the only male in a household that included his mother, sister, paternal grandmother and an aunt, although Friedrich drew upon the paternal guidance of Franziska’s father. Modernity, in Nietzsche’s view, is in such a state of decadence that it would be fortunate, indeed, to see the emergence of even one such type, given that modern sociopolitical arrangements are more conducive to creating the egalitarian “last man” who “blinks” at expectations for rank, self-overcoming, and striving for greatness. Nietzsche claimed the exemplary human being must craft his/her own identity through self-realization and do so without relying on anything transcending that life—such as God or a soul. In some respects Nietzsche has indeed rediscovered the temporal structure of Heraclitus’ child at play, arranging toys in fanciful constructions of what merely seems like everything great and noble, before tearing down this structure and building again on the precipice of a new mishap. Gillespie, Michael Allen and Strong, Tracy B. ed. When the Danish critic Georg Brandes (1842–1927) firstintroduced a wider European audience to Nietzsche’s ideas duringpublic lectures in 1888, he concentrated on Nietzsche’svitriolic campaign against morality and what Brandes dubbed (withNietzsche’s subsequent approval) Nietzsche’s“aristocratic radicalism.” On this reading, Nietzsche wasprimarily concerned with questions of value and culture(especially the value of morality and its effect on culture), and hisphilosophical standpoint was ac… Although Nietzsche never lays out a precise political program from these ideas, it is at least clear that theoretical justifications for complacency or passivity are antithetical to his philosophy. But for Nietzsche, this entailed rejection of traditional values, including the Christian religion. Whether benefiting or hurting others involves sacrifices for us does not affect the ultimate value of our actions. If they are to be understood poetically, then the question “why?” is misplaced (Zarathustra, “Of Poets”). Imagine a being like nature, wasteful beyond measure, indifferent beyond measure, without purposes and consideration, without mercy and justice, fertile and desolate and uncertain at the same time; imagine indifference itself as a power—how could you live according to this indifference? Only a “genealogical” study of how these modern systems came to form will uncover the qualitative strengths and weaknesses of any normative judgment. Finally, rather than to imagine a past and future extended infinitely on a plane of sequential moments, or to imagine a time in which nothing happens or will happen, Nietzsche envisions connecting what lies beyond the imagination’s two temporal horizons, so that time is represented in the image of a circle, through which a colossal, but definitive number of possibilities are expressed. First, the meaning of Nietzsche’s stated “mistrust” in this brief aphorism can and should be treated with caution. Among commentators taking the doctrine seriously, Löwith takes it as a supplement to Nietzsche’s historical nihilism, as a way of placing emphasis on the problem of meaning in history after the shadows of God have been dissolved. To be sure, Nietzsche is still saying that the creation of values expresses a desire for power, and the first essay of 1887’s On the Genealogy of Morality returns to this simple formula. Nietzsche discovers that “one thing is needful” for the exemplary human being: to craft an identity from otherwise dissociated events bringing forth the horizons of one’s existence. Whatever else may be said about the Übermensch, Nietzsche clearly had in mind an exemplary figure and an exception among humans, one “whose inexhaustible fertility and power keep up the faith in man.” For some commentators, Nietzsche’s distinction between overman and the last man has political ramifications. Duncan Large (Oxford, 1998) Friedrich Wilhelm Nietzsche, The Will to Power, tr. For this reason, none of these exemplars should be confused for the others. (i) The first part makes a claim about the logic of values: ultimately, given the immense breadth of time, even “the highest values devalue themselves.” What does this mean? When this happens the human being must reactivate its creative, value-positing capacities and construct new values. Friedrich Nietzsche: The dynamite German philosopher When Friedrich Nietzsche died 120 years ago, he missed the chance to enjoy fame — and notoriety — … All beginnings and ends, for Nietzsche, are thus lost in a flood of indeterminacy. Hollingdale once wrote that Nietzsche anticipated what would soon become “part of the consciousness of every thinking person” living in the twentieth century and, no doubt, beyond. Works by Habermas, Porter, Gillespie, Brobjer, Ansell-Pearson, Conway, and Strong are notable for historicizing Nietzsche in a variety of contexts. As a result of this development, some commentators will emphasize the “philosophy of the future” as one of Nietzsche’s most important ideas. Nietzsche’s philosophical reliance on “genius”, his cultural-political visions of rank and order through merit, and his self-described (and later self-rebuked) “metaphysics of art” all had Schopenhauerian underpinnings. The stain of Elisabeth’s editorial imprint can be seen on the many ill-informed and haphazard interpretations of Nietzsche produced in the early part of the twentieth century, the unfortunate traces of which remain in some readings today. A critical requirement of this interpretive gesture becoming transparent is that the new interpretation must knowingly affirm that all principles are grounded in interpretation. With Ritschl’s recommendation, Nietzsche was appointed professor of Greek Language and Literature at the University of Basel in January 1869. Nietzsche’s writings during this time reflect interests in philology, cultural criticism, and aesthetics. Self-realization, as it is conceived in these texts, demands the radicalization of critical inquiry with a historical consciousness and then a “retrograde step” back (Human aphorism 20) from what is revealed in such examinations, insofar as these revelations threaten to dissolve all metaphysical realities and leave nothing but the abysmal comedy of existence. In Nietzsche’s 1888 retrospection on the Birth of Tragedy in Ecce Homo, we read that “Hellenism and Pessimism” would have made a more precise title for the first work, because Nietzsche claims to have attempted to demonstrate how. Assessments of this nature are rather narrow and do It is important not to disassociate will to power, as a cosmology, from the human being’s drive to create values. The term’s appearance in Nietzsche’s corpus is limited primarily to Thus Spoke Zarathustra and works directly related to this text. Anarchism. To have a perspective, for Nietzsche, seems sufficient for participating in will to power, but does this mean that non-human animals, which certainly seem to have perspectives, and without question participate in the living of life, have the human being’s capacity (or any capacity for that matter) to command themselves? In the mid-1880s, Förster and wife led a small group of colonists to Paraguay in hopes of establishing an idyllic, racially pure, German settlement. Let us beware, Nietzsche cautions, of saying that the world possesses any sort of order or coherence without these interpretations (GS 109), even to the extent that Nietzsche himself conceives will to power as the way of all things. Friedrich Wilhelm Nietzsche, Thus Spoke Zarathustra, tr. The conceptualization of eternal recurrence emerges at the threshold of Nietzsche’s most acute positivistic inquiry and his most poetic creation. In them the basic element appears to be virtually dispersed and proves to be present only to the most careful observer. If all of our worldly strivings and cravings were revealed, in the logic of eternal recurrence, to be no more than illusions, if every contingent fact of creation and destruction were understood to have merely repeated itself without end, if everything that happens, as it happens, both re-inscribes and anticipates its own eternal recurrence, what would be the affect on our dispositions, on our capacities to strive and create? ~ ThriftBooks: Read More, Spend Less According to Foucault, Nietzsche’s genealogies eschew the search for origins and teleology with the result of uncovering simply the “play of dominations” in history. Nietzsche is arguably most famous for his criticisms of traditionalEuropean moral commitments, together with their foundations inChristianity. The problem of emergence attracted Nietzsche’s interest in the earliest writings, but he apparently began to conceptualize it in published texts during the middle period, when his work freed itself from the early period’s “metaphysics of aesthetics.” The opening passage from 1878’s Human, All Too Human gives some indication of how Nietzsche’s thinking on this ancient problem begins to take shape: Chemistry of concepts and feelings. The other type displays a pessimism of weakness, passivity, and weariness—traits typified by Schopenhauer’s life-denying ethics of the will turning against itself. The work to overcome pessimism is tragic in a two-fold sense: it maintains a feeling for the absence of ground, while responding to this absence with the creation of something meaningful. Psychologically, they are the effects of human energy stored and kept dormant for long periods of time in dark clouds of indifference. by R.J. Hollingdale and Walter Kauffmann (Penguin, 1978) Friedrich Wilhelm Nietzsche, Twilight of the Idols or How to Philosophize With a Hammer, ed. For some commentators, this line of interpretation leaves Nietzsche’s revaluation of values lost in contradiction. (iii) The third part of the answer to the question concerning nihilism states that “‘why?’ finds no answer.” Who is posing the question here? What intuition led Nietzsche to interpret the cosmos as having no inherent meaning, as if it were playing itself out and repeating itself in eternally recurring cycles, in the endless creation and destruction of force-points without purpose? g |last=Arena |first=Leonardo Vittorio |title=Nietzsche in China in the XXth Century |publisher=ebook |year=2012}}. For this reason, readers such as Clark work to establish a coherent theory of truth in Nietzsche’s philosophy, which can apparently be done by emphasizing various parts of the corpus to the exclusion of others. Commentators such as Mueller-Lauter have noticed ambivalence in Nietzsche’s work on this very issue, and it seems plausible that Nietzsche mistrusted systems while nevertheless constructing something like a system countenancing this mistrust. If the Greeks, as a different interpretation would have them, bear little resemblance to Nietzsche’s reading, such a difference would have little relevance to Nietzsche’s fundamental thoughts. In this period’s three published works Human, All-Too Human (1878-79), Dawn (1881), and The Gay Science (1882), Nietzsche takes up writing in an aphoristic style, which permits exploration of a variety of themes. In the latter part of the 1880s, Nietzsche’s health worsened, and in the midst of an amazing flourish of intellectual activity which produced On the Genealogy of Morality, Twilight of the Idols, The Anti-Christ, and several other works (including preparation for what was intended to be his magnum opus, a work that editors later titled Will to Power) Nietzsche suffered a complete mental and physical breakdown. Friedrich Nietzsche is one of the best known philosophers in history, but not entirely due to the merits of his work. At this point, according to Nietzsche, “the highest values devalue themselves,” as modernity’s striving for honesty, probity, and courage in the search for truth, those all-important virtues inhabiting the core of scientific progress, strike a fatal blow against the foundational idea of absolutes. The possibility arises, then, that nihilism for Nietzsche is merely a temporary stage in the refinement of true belief. Despite these similarities, Nietzsche’s philosophical break with Schopenhauerian pessimism was as real as his break with Wagner’s domineering presence was painful. Redemption in this life is denied, while an uncompleted form of nihilism remains the fundamental condition of humanity. A human exemplar, interpreted affirmatively in service of a hopeful future, is a “great event” denoting qualitative differences amidst the play of historical determinations. The strength of Greek culture is evident in the gods, the tragic art, and the philosophical concepts and personalities created by the Greeks themselves. He says something akin to this, after all, in Beyond Good and Evil, where it is claimed that even science’s truths are matters of interpretation, while admitting that this bold claim is also an interpretation and “so much the better” (aphorism 22). The Philosophy of Nietzsche by Friedrich Nietzsche Missing dust jacket; Pages can have notes/highlighting. According to some commentators, Nietzsche advanced a cosmological theory of “will to power.” But others interpret him as not being overly concerned with working out a general cosmology. Back in Basel, his teaching responsibilities at the University and a nearby Gymnasium consumed much of his intellectual and physical energy. Nietzsche’s Nachlass contains several developed essays and an overwhelming number of fragments, sketches of outlines, and aphorisms, some in thematically related successions. Attempts to isolate Nietzsche’s philosophy from the twists and turns of a frequently problematic life may be explained, in part, as a reaction to several early, and rather detrimental, popular-psychological studies attempting to explain the work in a reductive and decidedly un-philosophical manner. This text also included a Wagnerian precept for cultural flourishing: society must cultivate and promote its most elevated and creative types—the artistic genius. His final years were spent at Villa Silberblick in grim mental and physical deterioration, ending mercifully August 25, 1900. Master morality complements its good with the designation, “bad,” understood to be associated with the one who is inferior, weak, and cowardly. How does the exceptional, for example, begin to take shape in the ordinary, or truth in untruth, reason in un-reason, social order and law in violence, a being in becoming? The year was 1869 and Friedrich Nietzsche was 24 years old. That is the nature of living creatures.” It is important to note the disjunction: one may obey oneself or one may not. His father was Carl Ludwig, a Lutheran pastor and teacher. Nor, possibly, is Nietzsche’s mistrust of systematizers absolutely clear. Would we be crushed by this eternal comedy? Kaufmann’s Nietzsche was certainly no fascist. The will to power is now described in terms of eternal and world-encompassing creativity and destructiveness, thought over the expanse of “tremendous years” and in terms of “recurrence,” what Foucault has described as the “play of domination” (1971). He became acquainted with the prominent cultural historian, Jacob Burkhardt, a well-established member of the university faculty. Preface by Gianni Vattimo, Rowman & Littlefield, London – New York, 2016, This page was last edited on 30 December 2020, at 06:07. To what extent is Nietzsche entitled to such a vision? Nihilism stands not only for that apparently inevitable process by which the highest values devalue themselves. Amor fati: let that be my love henceforth!”. In his philosophical autobiography, Ecce Homo, Nietzsche grounds eternal recurrence in his own experiences by relating an anecdote regarding, supposedly, its first appearance to him in thought. Because values are important for the well being of the human animal, because belief in them is essential to our existence, we oftentimes prefer to forget that values are our own creations and to live through them as if they were absolute. What is happiness?—The feeling that power increases—that a resistance is overcome. The history of philosophy, theology, and psychology since the early 20th century is unintelligible without him. The four major concepts presented in this outline are: Although Michael Gillespie makes a strong case that Nietzsche misunderstood nihilism, and in any event Nietzsche’s Dionysianism would be a better place to look for an anti-metaphysical breakthrough in Nietzsche’s corpus (1995, 178), commentators as varied in philosophical orientation as Heidegger and Danto have argued that nihilism is a central theme in Nietzsche’s philosophy. Ultimately, however, such triumphs were necessary to the development and liberation of Nietzsche as thinker, and they proved to be instructive as Nietzsche later thematized the importance of “self-overcoming” for the project of cultivating a free spirit. From Villa Silberblick, the Nietzsche home in Weimar, Elisabeth and her associates managed Friedrich’s estate, editing his works in accordance with her taste for a populist decorum and occasionally with an ominous political intent that (later researchers agree) corrupted the original thought[CE3] . In regards to this danger, Nietzsche’s most important cultural anthropologies examined the Greeks from Homer to the age of tragedy and the “pre-Platonic” philosophers. The second part of Nietzsche’s solution to the riddle of time reasons that the mere observation of an occurrence, whether thought to be a simple thing or a more complex event, is enough to demonstrate the occurrence’s possibility. What may one learn about the creation of values by surveying such cultures?” This version of nihilism then means that absolute aims are lacking and that cultures naturally attempt to compensate for this absence with the creation of goals. What philosophical ground, after all, could support revaluation if this interpretation were accurate? For Deleuze, Nietzsche is a post-Kantian thinker of historical consciousness and a genealogist refuting the dialectic rationalism of Hegel, Derrida, Jacques . According to Nietzsche in Twilight of the Idols, their regenerative powers are necessary for the work of interpreting the meaning and sequence of historical facts. Or, could we somehow find it liberating? Ancillary to any discussion of the exception, per se, the compatibility of the Übermensch concept with other movements in Nietzsche’s thought, and even the significance that Nietzsche himself placed upon it, has been the subject of intense debate among Nietzsche scholars. Where is the proof of necessity here? How, and for how long, did the values here serve the living? Life, in this view, is essentially self-overcoming, a self-empowering power accomplishing more power to no other end. At this point, Zarathustra passes on a secret told to him by life itself: “behold [life says], I am that which must overcome itself again and again…And you too, enlightened man, are only a path and a footstep of my will: truly, my will to power walks with the feet of your will to truth.” We see here that a principle, will to power, is embodied by the human being’s will to truth, and we may imagine it taking other forms as well. On either interpretation, it is agreed that he suggested a plan for “becoming what one is” through the cultivation of instincts and various cognitive faculties, a plan that requires constant struggle with one’s psychological and intellectual inheritances. The philosophy of Nietzsche plays a prominent role in several other works by Heidegger. The ancient philosophical problem of emergence is resolved, in part, with the cosmology of a creative, self-grounding, self-generating, sustaining and enhancing will to power. In the United States, the influential reading of Walter Kaufman follows Heidegger, for the most part, in denying relevance, while his student, Alexander Nehamas, tends the other way, linking Nietzsche’s various literary styles to his “perspectivism” and ultimately to living, per se, as an self-interpretive gesture. In Nietzsche’s day, the God of the old metaphysics is still worshiped, of course, and would be worshiped, he predicted, for years to come. Montinari’s Nietzsche is best characterized as having a lifelong “passion for knowledge.” However, Montinari’s insights into previous editions of Nietzsche’s corpus, and the editorial politics behind these editions, may be the most valuable parts of this interesting work, Porter’s study places Nietzsche’s philology in historical context and shows how this training prepared hermeneutic gestures found in later Nietzsche’s philosophy of interpretation, As the title promises, this text surveys aspects of the French reception of Nietzsche, Strauss, Leo. Karl Ludwig Nietzsche was a Lutheran Minister in the small Prussian town of Röcken, near Leipzig. In addition to these problems, there are debates concerning the basic nature of the Übermensch itself, whether “Über-” refers to a transitional movement or a transmogrified state of being, and whether Nietzsche envisioned the possibility of a community of Übermenschen, as opposed to a solitary figure among lesser types. Friedrich Nietzsche was a German philosopher born in 1844 in Röcken, in what was then Prussia.His father, a Lutheran pastor, died when Nietzsche was five years old. The problem of value-positing concerns the one who posits values, and this one must be examined, along with a corresponding evaluation of relative strengths and weaknesses. Porter, James I. Friedrich Nietzsche was one of the most important philosophers of the nineteenth century. Yet, one should not conclude from this absence of a transcendental measure that all expressions of power are qualitatively the same. by R. Hollingdale and Walter Kaufmann (Random House, 1987) A more mature Nietzsche would later look back on this relationship with some regret, although he never denied the significance of Wagner’s influence on his emotional and intellectual path, Nietzsche’s estimation of Wagner’s work would alter considerably over the course of his life. The presentation of this idea, however, leaves room for much doubt concerning the literal meaning of these claims, as does the paucity of direct references to the doctrine in other works intended for publication. Even the truth of “truth” now falls prey to the workings of nihilism, given that Western metaphysics now appears groundless in this logic. Conditions for the occurrence of such events, and for the event of grasping this logic itself, are conceptualized, cosmologically in this reading, under the appellation “will to power.”. During this time Nietzsche liberated himself from the emotional grip of Wagner and the artist’s circle of admirers, as well as from those ideas which (as he claims in Ecce Homo) “did not belong” to him in his “nature” (“Human All Too Human: With Two Supplements” 1).

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