You have your way. I have my way. As for the right way, the correct way, and the only way, it does not exist.
The Influence of Schopenhauer upon Friedrich Nietzsche; Grace Neal Dolson; The Philosophical Review; 1901; Volume 10; Issue 3; pp. 241-250
Some time between October, i865, and August, i867, Fried- rich Nietzsche, who was then a student of philology at the University of Leipzig, found in an antiquarian shop a copy of Die Welt als Wille und Vorstellung.' The book was new to him and he carried it home. When he had finished reading it, Schopenhauer had gained another disciple. With all the ardor of a newly made convert, Nietzsche began to proselyte. He suc- ceeded in winning over his friends to the faith, and together they paid homage to their divinity. If one was in trouble, the others suggested appropriate passages from Schopenhauer's works.
Awaiting Education: Friedrich Nietzsche on the Future of Our Educational Institutions; Ansgar Allen; Philosophical Inquiry in Education; 2017; Volume 24; Issue 2; pp. 197-210
The republication of Nietzsche’s lectures “On the Future of Our Educational Institutions” invites reconsideration of Nietzsche’s thought on education. Though there is much in these lectures that might appeal to those struggling for the future of the humanities, or for the future of education more generally, I argue against their use in the attempted redemption of the humanities or education. Consideration of “Schopenhauer as Educator”, published two years later, brings out Nietzsche’s growing hostility to education. Education in modernity is a lost cause, Nietzsche argues. It is beyond redemption because (1) true teachers can no longer be found and (2) we are almost incapable of educating ourselves. At best we might attempt to educate ourselves against the age, which includes the challenging task of educating against our selves. From this position, which holds out little hope for the future of education as it is currently configured, if the modern educator has any functionality left, it is to serve as a symptom of decline.
On being a German, according to Friedrich Nietzsche; Marta Baranowska; Przegląd Zachodn; Volume 73; Issue 2; pp. 41-56
Friedrich Nietzsche – one of the most influential thinkers – criticised nationalism and antiSemitism. A reconstruction of his views on national identity demonstrates how multi-faceted and nuanced his approach was. The identity of every man is complex, hybrid, always in the process of being moulded by various experiences and encounters. Nietzsche argued that national identity is based on the average level of culture of a community rather than on biological factors. In this context he negated his German nationality and emphasised the legend of his Polish ancestry. Nietzsche argued that Europe would undergo unification. His project of “great politics” included the emergence of a new European race which he identified with European culture. The main goal of this project was a cosmopolitan Superman (Übermensch), who would overcome the legacy of his national culture. The Superman is a cosmopolitan, because it is impossible to define him in terms of nationality. Nie- tzsche expected Supermen to become the leaders of Europe.
Nietzsche for Physicists; Juliano C. S. Neves; Philosophia Scientiæ 2019; Volume 23; Issue 1; pp. 185-201
One of the most important philosophers in history, the German Friedrich Nietzsche, is almost ignored by physicists. This author who declared the death of God in the 19th century was a science enthusiast, especially in the second period of his work. With the aid of the physical concept of force, Nietzsche created his concept of will to power. After thinking about energy conservation, the German philosopher had some inspiration for creating his concept of eternal recurrence. In this article, some influences of physics on Nietzsche are pointed out, and the topicality of his epistemological position—the perspectivism—is discussed. Considering the concept of will to power, I propose that the perspectivism leads to an interpretation where physics and science in general are viewed as a game.
Friedrich Nietzsche zwischen Philosophie und Literatur; Matevž Kos, Acta Neophilologica; Volume 43; Issue 1-2; pp.107
Der Artikel beschäftigt sich mit dem Verhältnis zwischen Philosophie und Literatur. Besondere Aufmerksamkeit liegt auf den Dionysos-Dithyramben, dem letzen Text von Nietzsche, den er vor seinem psychischen Zusammenbruch zum Druck vorbereitet hat. Die literarischen Texte von Nietzsche sind eine Art andere Natur , die Rückseite seines Denkens, zugleich spricht jedoch Nietzsches Dichtung auch über die wesentlichen Angelegenheiten seiner Philosophie. In diesem Sinne verlangt sie eine interpretative Abhandlung. Die Frage nach den Dionysos-Dithyramben ist auch die Frage nach dem besonderen Status der Dichtung innerhalb von Nietzsches Schaffen - aber auch nach dem Status des Buches Also sprach Zarathustra, soweit wir es vor allem als einzigartige philosophische Dichtung verstehen, das heisst, auch als literarische bzw. halbliterarische Gattung.
Friedrich Nietzsche en el pensamiento de René Girard; Pablo Ruiz lozano; Pensamiento; Volume 70; Issue 263; 2014; pp. 229-257
René Girard es un antropólogo, que ha propuesto una original hipótesis acerca del mecanismo del chivo expiatorio y la relación entre violencia y religión. A partir de ella intenta realizar una crítica de la modernidad, buscando recuperar el papel del cristianismo en la cultura. Desde esta perspectiva, se acerca a la obra de F. Nietzsche mostrando las dos caras que descubre en este pensador: su intuición sobre la verdad oculta de la violencia; y su rechazo de esta verdad para volver a los orígenes violentos de la cultura.
Nietzsche, penseur de l’histoire. Du « sens historique » à l’exigence généalogique; Céline Denat; Les Cahiers philosophiques de Strasbourg; 2022; Numéro 5; pp. 85-113
Cet article entend montrer que Nietzsche conçoit l’histoire comme n’étant pas simplement une pure discipline théorique, mais comme une dimension spécifique de l’existence humaine, impliquant une manière singulière de se rapporter au réel. Pour cette raison, elle doit être repensée en tant que « sens historique », plutôt que seulement comme science historique. À condition d’être convenablement pensé et maîtrisé, le sens historique est aux yeux de Nietzsche tout à la fois une condition du possible retour à la santé de l’homme moderne, et une vertu nécessaire du philosophe authentique, vertu qui apparaît pour finir comme un élément constitutif de la notion de « généalogie » que Nietzsche met en place en 1887.
Freud et Nietzsche; François Requet, Philosophique; 2007; Issue 10; pp. 135-142
Le ça freudien correspond-il au soi nietzschéen ? Ces deux notions consistent en effet en instances psychiques qui dictent leur désir au sujet rationnel. Chez Freud elle est dualisme et chez Nietzsche jeu de forces. Dans les deux cas, elles sont le lieu d'un conflit. Toutefois, pour Freud, il incombe au moi d'imposer sa domination au ça, alors que chez Niezsche, la perfection serait atteinte lorsque la conscience s'efface devant le soi. Dans le paradigme freudien, ça et moi diffèrent dans leur fonctionnement même, alors que dans la Volonté de puissance, la conscience n'est qu'une version simplifiée du soi. Cette distinction sépare radicalement les deux penseurs : le psychanalyste conserve un dualisme dans lequel la rationalité cherche à s'imposer au chaos, alors que le philosophe s'ingénie à présenter le monde chaotique du devenir comme seule réalité
Nietzsche, Darwin et le darwinisme; Gilbert Merlio; Revue germanique internationale; 2009; Numéro 10; pp.125-145
Le darwinisme a été pour Nietzsche un auxiliaire précieux dans son combat contre le dualisme platonicien et chrétien. Nietzsche adhère aux deux idées qui le fondent : l’idée de lutte pour la vie et l’idée d’évolution. On ne peut comprendre l’homme en faisant abstraction de son origine animale, de ses instincts et de ses affects. La généalogie a pour tâche de les mettre au jour. Nietzsche critique cependant l’aspect mécanique et utilitaire de la sélection naturelle darwinienne qui n’envisage que l’adaptation aux conditions extérieures et néglige la volonté de puissance inhérente à tout vivant. Il condamne d’autre part le progressisme moralisant des darwinistes, démenti selon lui par la révolte réussie des esclaves dans la morale. Son surhomme est moins à considérer comme une espèce nouvelle que comme un type incarnant une synthèse humaine supérieure. La contamination terminologique et conceptuelle par le social-darwinisme et l’eugénisme ambiants fait que Nietzsche ne peut être totalement exonéré de sa responsabilité dans l’exploitation ultérieure de sa pensée par les racistes.
Quatre malentendus nietzschéens; Podcats, Serie de 8 épisodes; Radio France Culture; 2019-2020.
The Nietzsche Circle is a philosophical community whose primary concern is to interrogate all dimensions of aesthetics, to respond to the crisis of art and reflect on art’s bearing on life, which concerned Nietzsche from his first to his last works. The Nietzsche Circle is devoted to the question: What kind of art is vital to our existence?
Nietzsche House Naumburg
The End of Modernity: nihilism and hermeneutics in post-modern culture
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Gianni Vattimo reexamines the roots of modernism and postmodernism in Nietzsche, Benjamin, and Heidegger. Exploring the links between concepts of nihilism and destiny in nineteenth-century humanism, Vattimo follows these trends in aesthetic and scientific theory from Benjamin to Bloch, Ricoeur, and Kuhn.
Nietzsche der Zeitgemäße. Einführung in die Philosophie Nietzsches
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The Routledge Handbook of Philosophy of Europe
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Understood historically, culturally, politically, geographically, or philosophically, the idea of Europe and notion of European identity conjure up as much controversy as consensus. The mapping of the relation between ideas of Europe and their philosophical articulation and contestation has never benefitted from clear boundaries, and if it is to retain its relevance to the challenges now facing the world, it must become an evolving conceptual landscape of critical reflection. The Routledge Handbook of Philosophy and Europe provides an outstanding reference work for the exploration of Europe in its manifold conceptions, narratives, institutions, and values. Comprising twenty-seven chapters by a group of international contributors, the Handbook is divided into three parts: Europe of the philosophers Concepts and controversies Debates and horizons. Essential reading for students and researchers in philosophy, politics, and European studies, the Handbook will also be of interest to those in related disciplines such as sociology, religion, and European history and history of ideas.
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