Meine Doktorarbeit behandelt hauptsächlich den todfeindlichen Kampf zwischen Nietzsches Philosophie und Jesus Lehre, im Nietzsches Worte, Judda gegen Rom, Rom gegen Judda. Ich habe versucht, die Quelle dieses Kampfes begrifflich zu erklären. Dafür habe ich den Begriff 'Inkompatibilität' verwendet und ich habe auch versucht, den scheinbaren Widerspruch der Begriffe von Nietzsche zu erklären, z. B., die Kritik an Willensfreiheit und die Freiheit des freien Geistes, der scheinbare Widerspruch zwischen Wille zur Macht und ewiger Wiederkehr des Gleichen und die begriffliche Beziehung zwischen Philosophie und Wissenschaft. Man kann nur einen Standpunkt von Judda gegen Rom haben, weil dieser Kampf keinen Kompromiß erlaubt. / My PhD thesis treat mainly deadly battle between Nietzschean philosophy and christian doctrine, in Nietzschean concept, Jew against Rome, Rome against Jew. The source of this battle has been conceptually explained. The incompatibility describes the source of that deadly battle. The seeming inconsistency of Nietzschean concepts has been explained on entire context of Nietzschean philosophy, for example, the critique of the freedom of will and the freedom of free spirit, the seeming contradiction between will to power and eternal recurrence and conceptual relationship between philosophy and science. Just one standpoint can be chosen between Jew against Rome, because this battle doesn't allow any compromise between them.

With this dissertation, firstly, I address the issue of Friedrich Nietzsche’s (1844-1900) so-called ‘immoralism’. When he calls himself an ‘immoralist’ and even ‘the first immoralist’ (EH Destiny 2), he seems to be the first philosopher to consider morality as something negative, something we had better got rid of. Yet, he favours ‘noble morality’ and ‘higher moralities’ which he insists ought to be possible (BGE 202). I shall interpret Nietzsche’s explicit claim of ‘immoralism’ and his ‘campaign against morality’ as a rejection of a particular kind of morality ¾ Christian morality ‘that has become prevalent and predominant as morality itself’ (EH Destiny 4). His ‘immoralism’ does not reject the idea of an ethical life. Nietzsche favours a ‘supra-moral’ version of life (GM II 2&BGE 257). The move from a moral to a supra-moral orientation to life implies a kind of self-overcoming, a process which has both a ‘negative’ (‘destructive’) and a ‘positive’ (‘productive’) side. Firstly, I shall give an account of the ‘negative’ side, which involves Nietzsche’s genealogical critique of morality. In his Genealogy, Nietzsche criticizes the man of ressentiment, the metaphysical two-worlds distinction: ‘true world’ and ‘apparent world’, and the ascetic ideal of the will to truth, which he considers as a will to nothingness (GM III 28). His notion of perspectivism advocates a plurality of values and perspectives as opposed to any notion of an absolute truth. Then, I shall look into his ‘positive’ ethic, as exemplified in the figures of Zarathustra and the Übermensch, and the paradox of the Übermenschas ‘the annihilator of morality’ (EH Books 1) and as ‘the designation of a type of supreme achievement’ (EH Books 1). By proclaiming a process of ‘self-overcoming of morality’ (BGE 32), I believe that Nietzsche proposes an experimental morality in order to improve mankind. He considers morality as a pose, as progress (BGE 216), and ‘mere symptomatology’ (TI ‘Improvers’ of Mankind 1). Morality is the effect, or symptom of a continuous improvement within an individual. Nietzsche seeks to make us become aware of our continuous self-improvement, that we should invent our own virtue (A 11) in order to become what we are. Nietzsche envisions the possibility of evolving a magnanimous and courageous human type who is capable of giving style to his character (GS 290), the supreme human achievement ¾ the Übermensch. His idea of the Übermensch implies a never-ending struggle for self-perfection and self-fulfilment. There are affinities between Nietzsche’s philosophy and Buddhism, such as emphasizing practice, the recognition of the transient nature of human existence, and an emphasis on impermanence. Buddhist teachings show various feasible ways to attain enlightenment and buddhahood. The path to enlightenment and buddhahood can be shown to share some features with Nietzsche’s process of self-overcoming, which leads to self-transformation and self-perfection. The emphasis on the practice of the spirit of Bodhisattva by Humanistic Buddhism seems to lend itself as complement to Nietzsche’s philosophy, a notion I explore in the concluding chapter of the dissertation. / Dissertation (MA (Philosophy))--University of Pretoria, 2005. / Philosophy / unrestricted

The ancient Chinese I Ching, the Book of Changes, and the philosophy of the German philosopher Friedrich Nietzsche (1844-1900) both assert that the universe exists in a state of change. The I Ching, originally a book of divination, illustrates the changing phenomena of the natural world in terms of sixty-four hexagrams, which are figures composed of six lines  yielding and firm lines, representing actual conditions and relationships existing in the world and caused by the interplay between two primordial forces, yin and yang. The I Ching shows that on the macro level the Tao works in the universe, in heaven and on earth, and on the micro level it applies to man. The I Ching teaches harmony with Tao and its power (natural law and moral law), so that its reader may take appropriate action in any given situation with reference to the hexagrams and their appended judgments as revealed by the oracle. Nietzsche, however, regards the world as the Will to Power, ‘a monster of energy’, like a storming and flooding ocean eternally changing, where harmony and order seems impossible. His mouthpiece, Zarathustra, who teaches the Übermensch, encourages a war-like attitude towards life. Zarathustra’s second metamorphosis of an evolving spirit, the warrior lion, marks the difference between the Nietzschean Übermensch and the Chinese sage who attains harmony and balance within and without, a mysterious union with heaven. Zarathustra’s third metamorphosis, a playing child, creates itself as its own ‘bridge’ through a process of self-overcoming, whereas the I Ching indicates order to be the ‘bridge’ over chaos, the order of the human world being expressed in the five cardinal relationships. Whereas the I Ching advises its reader to follow their own nature and fate in order to lead a harmonious moral life, Nietzsche’s Übermensch is ‘the annihilator of morality’ and paradoxically ‘the designation of a type of supreme achievement’ (EH Books 1). With his idea of the Übermensch, Nietzsche indicates that morality is a pose (BGE 216). He seeks to make us become aware that we should invent our own virtue and create our own way in order to become what we are. He criticizes Christian morality, calling himself ‘the first immoralist’. His shocking approach attempts to make us become aware of the possibility that a ‘noble morality’ and ‘higher moralities’ ought to be possible. His Übermensch represents such a higher mode of existence. Zarathustra also teaches the doctrine of eternal recurrence, implying that moment is eternity, changelessness within change. Multifarious manifestations are the expression of the Tao. Everything is interconnected and interdependent. Whereas ordinary men see the continuity of phenomena as real, enlightened beings are aware of the transitory and illusive nature of the self and all things. The Nietzschean Übermensch embodies the characteristics of an enlightened being, a Buddha or Bodhisattva in Buddhist terms, characteristics such as wisdom and compassion. Therefore, the practice of the Bodhisattva is explored as a feasible way for actualizing the Nietzschean hypothetical Übermensch. / Thesis (DPhil)--University of Pretoria, 2009. / Philosophy / unrestricted

尼采作品《查拉圖斯特拉如是說》中的一句：「你要到女人那兒去嗎？別忘記你的鞭子！」使得多數的人認為尼采是一個標準的「厭女主義者」。另外有些人則探究，到底尼采對女性真正的看法是什麼？他崇敬她們嗎？鄙視她們嗎？亦或是兩者皆是？尼采的哲學思想築於個人親身經驗並有著連貫性，唯有對其生平經歷和著作思想有全面徹底的了解，才能客觀的加以評論。 　　檢視19世紀的歐洲，當時的男性確實比女性來的主動，而女性也視愛情為生命中很重要的經驗。如果考慮當時的時代背景因素，尼采在當時對女性所做出的這些批評是可以理解的。他運用一種自我批評和自我嘲諷的手法，將當時社會女人的處境真實的陳述並提出他的見解，希望女人面對自己不利的情況，能夠善用自我的優勢，尋找、創造與提高自我的存在價值，以達到超人的境界。 　　本文從現代女性主義者的觀點出發，針對尼采一生的經歷及其作品中與女性議題相關的重要著作內容加以整理和分析，從而反思尼采論述中對女性觀的真實面目，以及現代女性主義者對他女性觀的評價。 / „Du gehst zu Frauen? Vergiess die Peitsche nicht!“ – wegen dieses Satzes in Friedrich Nietzsches „Also sprach Zarathustra“ veranlasste viele anzunehmen, er sei ein Misogynist. Einige aber versuchen zu ergründen, was genau die Einstellung Nietzsches zu den Frauen ist. Verehrte er sie? Verachtete er sie? Oder beides zugleich? Die Philosophie Nietzsches beruht hochgradig auf eigenen Erfahrungen und hat hierin seine Kohärenz. Das umfassende und vollständige Verständnis jener Lebenserfahrungen und philosophischen Schriften ist mithin Grundvoraussetzung fuer eine objective Diskussion über Nietzsches Philosophie. Betrachtet man das Europa des XIX. Jahrhunderts, so stellt man fest, dass Männer gesellschaftlich aktiver waren als Frauen; diese wiederum betracteten Liebe als wichtige Erfahrung im Leben. Zieht man die damalige gesellschaftliche Situation in Betracht, so wird die von Nietzsche an den Frauen geäusserte Kritik verständlich. Auf selbstkritische und selbstspöttische Art und Weise stellte er die Position der Frauen jener Zeit trefflich dar und bezog Stellung, in der Hoffnung, die Frauen würden ihrer misslichen Lage entgegentreten und lernen ihre Vorteile zu nutzen um ihren Selbstwert zu finden und den Existenzwert ihrer selbst letzlich so zu erhoehen, dass sie ins Reich des Übermenschen transzendieren koennen. Ich versuche im folgenden aus der Perspektive des modernen Feminismus eine Zusammenstellung und Analyse der in seinem Leben gesammelten Erfahrungen und der Teile seines Opus, der sich inhaltlich auf die Frage der Frau bezieht. In Anschluss sollen die tatsächlichen Merkmale des Frauenbildes Nietzschen einem Diskurs unterzogen und der Bewertung seiner Frauensicht durch den modernen Feminismus gegenübergestellt werden.

Vi vill med det här kandidatarbetet ifrågasätta begäret efter övermäniskan som vi menar att reklam för modeindustrin idag porträtterar. Med hjälp av Guy Debords skådespelssamhälle och Gilles Deleuze och Felix Guattaris teorier ifrågasatter vi vad det är vi begär och varför vi gör det. Vi ifrågasätter övermänniskan som modeindustrin producerar med förhoppningen att det ökar medvetenheten för personer i samhället.    Ifrågasättandet av begäret har resulterat i två gestaltningar, en klänning av sönderrivna sidor ur boken Mein Kampf och en kreation av hönsnät formad som en naken kvinna. Vi känner oss fångade av modeindustrin och känner oss illa till mods över hur den mänskliga kroppen porträtteras i reklam för mode. Vi menar att det i klädreklam snarare handlar om avsaknaden av den mänskliga kroppen då bilderna retuscheras till en artefakt.     Vi ser vår undersökning som en grund till en fortsatt undersökning om ett alternativ och förhoppningsvis kommer vårt begär i framtiden förflyttats från övermänniskan till något mer mänskligt. / In this Bachelor thesis we question the desire for the übermensch that we mean advertising for the fashion industry portrays today. With help of Guy Debord's “Society of the Spectacle” and Gilles Deleuze and Felix Guattari's theories we question our desire and why we desire it. We question the übermensch that the the fashion industry produces with the hope that it will increase the society’s awareness.    The questioning of desire has resulted in two designs, a dress of torn pages from the book Mein Kampf and the creation of chicken wire shaped like a naked woman. We feel trapped by the fashion industry and feel uneasy about how the human body is portrayed in advertisements for fashion. We believe that the advertising for clothing is more about the lack of the human body when the images are retouched into an artifact.    We see our study as a basis for a continued research for an option and in the future hopefully our desire will be moved from the übermensch into something more human. In this Bachelor thesis we question the desire for the übermensch that we mean advertising for the fashion industry portrays today. With help of Guy Debord's “Society of the Spectacle” and Gilles Deleuze and Felix Guattari's theories we question our desire and why we desire it. We question the übermensch that the the fashion industry produces with the hope that it will increase the society’s awareness.    The questioning of desire has resulted in two designs, a dress of torn pages from the book Mein Kampf and the creation of chicken wire shaped like a naked woman. We feel trapped by the fashion industry and feel uneasy about how the human body is portrayed in advertisements for fashion. We believe that the advertising for clothing is more about the lack of the human body when the images are retouched into an artifact.    We see our study as a basis for a continued research for an option and in the future hopefully our desire will be moved from the übermensch into something more human.

In the first chapter of my doctoral thesis, entitled The Political Implications of Nietzsche's Perspectivism, I argue that due to conflicting passages present throughout his oeuvre, Nietzsche is best understood as a twofold metaphysical sceptic. That is, a sceptic about the existence of the external world, and consequently, as a sceptic about such a world's correspondence to our perspectives. Nietzsche presents a threefold conceptualization of 'nihilism' and a twofold one of the 'will to power.' Neutral nihilism is humanity's inescapable condition of having no non-humanly created meanings and values. This state can be interpreted positively as an opportunity to create one's own meanings and values, or negatively as a terrifying incentive to return to dogmatism. The will to power is life before and as it becomes life, the unqualified will to power, and all the realities in it, the qualifiable will to power. The combination of these ontological concepts brings me to my second chapter and to the determination of Nietzsche's general epistemology: perspectivism. Perspectivism is an admittedly created, ontologically derived interpretation of knowledge, which both entails and goes beyond relativism. Nietzsche's perspectivism is constructed to support any norm that allows for univocal evaluations, not just Nietzsche's. Moreover, it can be derived from any ontology that conceptualizes life as a unit of growth and decay and human beings as creators of all their perspectives. These two elastic concepts allow me to propose, in my third chapter, that, although his texts disavow an all-inclusive democracy in favour of a new spiritual aristocracy, on the one hand, the proper political implications of perspectivism allow for democracy, while on the other hand, Nietzsche can be read as disapproving of an all inclusive or representative democracy, yet as approving of the direct democracy that arises naturally among elite peers.