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Overcoming Nihilism : Nietzsche on self-creation, politics and morality.Clare, Julia. January 1994 (has links)
This thesis explores three of Nietzsche in terms of his
conception of nihilism and his attempt to overcome it.
It is argued that Nietzsche views modernity as being
characterized by nihilism and in a state of crisis. Nietzsche
responds to this crisis by offering both an aetiology of it, and
a vision of a future beyond nihilism. It is Nietzsche's vision
which is the primary concern of this work.
Nietzsche's first attempt to overcome nihilism is found in Thus
Spoke Zarathustra. In this book Nietzsche offers a solution of
individual salvation which is elucidated in terms of a trio of
ideas - the Superman, the will to power and eternal recurrence.
Since nihilism is a social problem, however, this individual
overcoming of it is insufficient. In Beyond Good arid Evil
Nietzsche, realizing this, offers a more inclusive solution which
centres on a political vision of an aristocracy which lies
beyond, and outside of, social morality.
In On the Genealogy of Morals Nietzsche attempts to show that the
creation of such a future does not involve any ahistorical leaps,
that the potential for it is already present, though repressed,
in Western culture.
In sUbjecting Nietzsche' s vision of the future to critical
evaluation it is argued that his visions of individual and
society are both unattractive and unfeasible. The Nietzschean
individual is argued to be less a model of psychological health
and well-being than a case study in alienation. The aristocratic
society which Nietzsche envisages seems sure to lead to a new
crisis.
It is further argued that this lack of a workable and attractive vision of the future is based in a misinterpretation of the
present, which, I suggest, is not characterized by a crisis. / Thesis (M.A.)-University of Natal, Durban, 1994.
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Le désintéressement comme valeur de base de l'art et de son enseignement : Bergson contre NietzscheSavoie, Alain. January 2000 (has links)
Most adult human activities reflect a moral position. This thesis aims to show that art, as one form of human endeavour, follows suit. Consequently, art education should reflect this connection. In this thesis I make a philosophical investigation of one possible approach to art education. Furthermore, to be reflective of western society's emphasis on personal autonomy and authenticity, I contend that the only appropriate moral stance in education should be intuitive, non-calculating and non-utilitarian. / In order to philosophically illustrate and support my position, I use the aesthetic thoughts of Bergson and Nietzsche and put them in opposition. This is because they exemplify two opposite conceptions of morality that currently permeate society. Bergson's concept of aesthetics depends upon a stance of disinterest. Nietzsche's is utilitarian. The first exemplifies a humanist orientation that supports an altruistic morality and an aesthetics that puts emphasis on perception. This ethical position actually emerges from an active consciousness, a personal mode of being. On the other hand, Nietzsche's stance is a precursor to one strand of postmodern thought that may be described as a pragmatism oriented towards the achievement of power. This attitude excludes any possible form of disinterestedness. Indeed, Nietzscheism espouses a "noble egoism" and an impersonal mode of being that breeds a narcissistic and immature form of artistic creation. This is a creation that becomes a glorification and edification of oneself, albeit an impersonal self. This is a narcissistic attitude that finds an echo in some trends of contemporary art. / In regard to contemporary art, I argue that Nietzsche's influence may be seen in a deviant utilitarian morality that results in a scientistic and anti-aesthetic artistic current. This is a nihilistic trend evident in the work of artists such as Marcel Duchamp. As an alternative, I propose a Bergsonian "ethico-aesthetic" conception of art, inspired and encompassed by disinterestedness as a mature pedagogical value. From this perspective, instead of a neutral attitude, we maintain a more empathic position toward life and art. This altruistic morality produces a responsible and sensible art---concerned with the creation of common grounds. This suggests a need for a form of creation that unfolds from what Bergson could term a "mysterious" sentiment of obligation to bear witness to beauty, in all its forms, as a precisely non-utilitarian and disinterested experience of perception.
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Le nihilisme nietzschéen dans la philosophie de la religion de Nishitani Keiji /Gingras, Gisèle January 1993 (has links)
Two texts by Nishitani, written ten years apart, reflect a very different position on the nietzschean question of the overcoming of nihilism. Although a student of Heidegger's at Freiburg between 1936 and 1939, Nishitani shows no evidence of a heideggerian influence in The Self-Overcoming of Nihilism. In this period (1949), he considers, contrary to Heidegger, that the affirmative aspects of nietzschean philosophy constitute a radical overcoming of nihilism. It is only in What is Religion? (1961) which appears in 1982 as Religion and Nothingness (English translation) that his view changes, reflecting more closely a heideggerian position. Nietzsche's concept of the Will to Power is evidence for Nishitani that Nietzsche enmeshed still in a philosophy of "Being", remains within traditional Western metaphysics. Because in Nishitani's view, Western metaphysics is nihilist, he finally concludes that Nietzsche did not overcome nihilism. / This development in Nishitani's thought is considered, in a concluding perspective of the present text, as evidence of the markedly more profound influence of Heidegger on the later, more mature work of Nishitani.
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Descent and dissent : Nietzsche's reading of two French moralistsAbbey, Ruth January 1994 (has links)
This dissertation reads Friedrich Nietzsche (1844-1900) as a reader of two French moralists--Francois de la Rocbefoucauld (1613-80) and Sebastien Roch Nicolas Chamfort (1741-94). The works of Nietzsche's middle period are studied--Human, All too Human (1879), and Daybreak (1881) and The Gay Science (1882). The study argues that reading Nietzsche as a descendant of and dissenter from the moralist tradition sheds new light on his thought and brings certain concepts into focus. The key concepts and questions explored are: morality, egoism, vanity and self-love, pity and its cognate emotions, friendship, aristocracy, honour, women, marriage and gender relations. Throughout the dissertation the impact that reading the moralists had on Nietzsche's style is also examined. It is argued that a concern with justice is the 'basso continuo' of the middle period, continuously present and working itself out in the background of these texts. Furthermore, one of the innovative ways Nietzsche expresses this concern is via spatial metaphors.
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Nietzsche on becoming a self worth beingShanske, Darien. January 1997 (has links)
Nietzsche urges us not to embrace any one perspective of the world, at the same time as he vociferously and repeatedly attacks whole ways of life. These two aspects of Nietzsche's work seem to be in tension with one another--what perspective allows Nietzsche to be so opinionated? Nietzsche insists that all experience is from a perspective and that there is no inherently privileged perspective. This is the "perspectivist" Nietzsche that Derrida focuses on. Yet not only does Nietzsche insist on denigrating the perspective of others, he seems to acknowledge that such attacks are not very worthwhile if they too are just from another perspective. Thus thinkers like Schacht argue that there is a privileged perspective in Nietzsche, and that this privilege is unique because of the relationship it has with the "natural" and the "healthy." The Gay Science presents a Nietzsche who integrates these two seemingly incompatible positions, for in this work Nietzsche makes an exciting synthesis possible through the idea of the eternal recurrence and through his attack on the unitary self. Nietzsche urges us to create ourselves as affirmers, but the stance of affirmation is not in itself a perspective; rather, a central characteristic of affirmers is the ability to embrace numerous perspectives.
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Nietzsches Philosophie der Dekadenz in Thomas Manns Roman Der Zauberberg : zu Rationalität, Metaphysik und ErziehungLachance, Nathalie January 2004 (has links)
This master's thesis is entitled "Nietzsches Philosophie der Dekadenz in Thomas Mains Roman Der Zauberberg. Zu Rationalitat, Metaphysik and Erziehung." It focuses on Mann's treatment of Nietzsche's critiques of rationality, metaphysics and education. It is argued that the characters Settembrini and Naphta, who attempt to educate the main character, Castorp, personify Nietzsche's critiques of rationality and metaphysics, and their interweavement, as both rely on a common feature: belief. As a reaction to this confusion, the relativistic approach of Castorp increases and leads him to passivity and indifference. The failure of his education evokes Nietzsche's critique of an education which does not teach one to define one's own values and set oneself a goal. The fact that Castorp's fate evokes Nietzsche's in the novel is interpreted as Mann's critique of Nietzsche's philosophy, especially of his perspectivism.
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Lu Xun : the Chinese "Gentle" Nietzsche = Lu Xun : Zhongguo "wen he" de NicaiZhang, Zhaoyi. January 2001 (has links)
Parallel title in Chinese characters. Includes bibliographical references (p.[179]-192) and index.
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El nihilismo de Nietzsche y la autarquía cínica: perspectivas para una transvaloración de todos los valoresOjeda Osses, Pedro January 2017 (has links)
Informe de Seminario para optar al grado de Licenciado en Filosofía
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Geografias invisíveis : o efeito da vontade de potência para geografiaBandeira, Alexandre Eslabão January 2018 (has links)
A geografia invisível norteia esse caminhar aqui proferido em diversos momentos, internos e externos, que diante de um ato reflexivo com a vontade de potência em Nietzsche, colabora para não desqualificar tudo que já ocorreu até aqui mas, provocar tudo e todos de alguma forma, para outros olhares geográficos. É preciso distanciar-se dessa perpétua materialidade desses sistemas de objetos e de ações, não aniquilar, mas potencializar para outros olhares. A presente pesquisa problematiza que uma realidade não cabe na outra, mas acima de tudo, uma esta na outra. Geografias Invisíveis é um ponto confrontador, inserido como meu meta-ponto para analise das realidades. A analise opera e situa-se por momentos no processo biográfico, genealógico das minhas experiências coexistentes. Assim, o termo invisível faz um papel de confronto às objetivações, idealizações que embora tenham uma genealogia profunda na sua praticidade tornam-se muletas, que fazem da realidade um ato desconexo para com o mundo da vida. Devemos ultrapassar a questão social e individual dos moldes atuais, para dessa forma, diante de um mundo de perspectivismo, elaborar uma nova forma de perceber e conceber esse mundo. Devemos encarar as perspectivas atuais como nocivas para esse homem atual, pois esse mundo foi criado para anular qualquer ordem diferente da sua. Coloco a filosofia de Nietzsche como um grande marco para um rompimento paradigmático, pois para o autor tudo tem interesse, e dentro desse caminho existencial a consciência é um subproduto insignificante da nossa psique, uma espécie de holofote, um recorte, um ponto de vista dentro da manifestação existencial do homem. / Invisible geography guides this journey, which has taken place in various moments, internal and external, that, in the face of a reflexive act with the will to power in Nietzsche, collaborates not to disqualify everything that has happened up to now but to provoke everything and everyone in some way, for other geographical views. It is necessary to distance ourselves from this perpetual materiality of these systems of objects and actions, not to annihilate, but to potentiate for other looks. The present research problematizes that one reality does not fit in the other, but above all, one in the other. Invisible Geographies is a confronting point, inserted as my meta-point for analyzing realities. The analysis operates and situates itself at times in the biographical, genealogical process of my coexistent experiences. Thus the invisible term plays a role in confronting the objectifications, idealizations that, although they have a deep genealogy in their practicality, become crutches, which make reality a disconnected act towards the world of life. We must go beyond the social and individual question of the current molds, so that, in the face of a world of perspectivism, we can work out a new way of perceiving and conceiving this world. We must view current perspectives as harmful to this present man, for this world was created to nullify any order other than his own. I place Nietzsche's philosophy as a great landmark for a paradigmatic breakthrough, for to the author everything has an interest, and within this existential path consciousness is an insignificant byproduct of our psyche, a kind of spotlight, a cut-out, a point of view within of the existential manifestation of man.
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La subjetividad en Nietzsche a partir de la crítica al cogito cartesianoBorasino Sambrailo, Pablo 08 February 2018 (has links)
Abordar el problema de la subjetividad en la obra de Nietzsche resulta difícil
principalmente por dos razones: la radicalidad de sus tesis y el hecho de que en ninguna de
sus obras publicadas se dedica específicamente al tema. A lo largo de toda su obra
publicada, y en los fragmentos póstumos también, se pueden encontrar distintas reflexiones
al respecto. Pero, al tomarlas por separado, resulta difícil incluso comprender cada una por
sí sola, a tal punto que podría pensarse que no hay un esquema coherente y lógico detrás de
su propuesta. Este trabajo busca resolver esta dificultad. Para ello, en la primera parte, se
propone que la crítica de Nietzsche hacia la subjetividad moderna se enmarca dentro de otra
crítica más amplia, a saber la del conocimiento. Una vez concluida esta tarea, en una
segunda parte, se pasa a revisar propiamente las tesis del filósofo sobre la subjetividad y su
relación con el cuerpo. De esta manera se constata que, en el marco de una crítica al
conocimiento, sus ideas son muy coherentes. Así, la seriedad y radicalidad de su propuesta
llevan por fuerza a revisar otros temas relacionados, entre ellos el problema del
autoconocimiento, que se desarrolla como punto final en este trabajo. / Tesis
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