Il s'agit de démontrer, dans cette thèse, l’apport fondamental de Nietzsche dans la constitution de la philosophie herméneutique. En parcourant son œuvre et en considérant ses nombreux interprètes, on constate une variation sur le thème de l'interprétation. Nous suggérons que le dessein réel de l'entreprise nietzschéenne est herméneutique, en ce sens qu'il traduit une expérience du monde dont le but est de dévoiler un interpréter, un comprendre. Loin de plonger dans un relativisme insurmontable, que Nietzsche aurait contribué à créer en postulant le perspectivisme et en célébrant la mort de Dieu, notre auteur est à l'origine d'une nouvelle définition de l'herméneutique, que nous nommons dans cette thèse Hermeneutik des Lebens. Cette herméneutique proprement nietzschéenne, à l'instar de toute sa pensée, renverse les principes traditionnels de la philosophie en propulsant la volonté au centre de la réflexion herméneutique. Plus qu’une théorie de l'interprétation, qui ne prendrait en compte que l'horizon des textes, ne laissant à l'interprétation qu’une fonction heuristique, l'herméneutique de Nietzsche constitue une réelle alternative: si nous prenons comme point de départ que c’est le but même de l'herméneutique de dépasser la simple critique et l'interprétation des textes, et de viser à constituer une théorie générale de l'interprétation, alors l'inspiration de Nietzsche à sa portée majeure.

L'interprétation, le concept le plus général de la philosophie, n'est plus une tendance interprétative chez Nietzsche. À partir des Fragments posthumes, l'hypothèse suivante se vérifie: les volontés de puissance évaluent en interprétant, atteignent et rejoignent non seulement l'humain, mais tout ce qui arrive. Elles n'existent pas isolément et ne se réduisent nullement à l'Interprétation. Voici le plan : l'exposition des commentateurs nietzschéens et les enjeux respectifs, les conséquences de l'évaluation sur l'interprétation, les implications de l'inversion de la sémiotique pulsionnelle et les fins et les buts de la stratégie nietzschéenne sur le texte, l'interprétation et la philologie.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-06-06T12:07:35Z No. of bitstreams: 1 Camilo de Jesus Dantas.pdf: 1072364 bytes, checksum: 3c72637c93d07f5a70923b8d93da22a0 (MD5) / Made available in DSpace on 2018-06-06T12:07:35Z (GMT). No. of bitstreams: 1 Camilo de Jesus Dantas.pdf: 1072364 bytes, checksum: 3c72637c93d07f5a70923b8d93da22a0 (MD5) Previous issue date: 2018-03-19 / This final paper approaches the relation between Greek religiosity, and the Attica tragedy in the final stage of Friedrich Nietzsche’s thinking and it intends to explain the relevance of the religion within the Hellenic cultural development process. It intends, from Nietzsche’s writings during the years of 1869 to 1875, handled by interpreters, Hellenists and old Greek texts, to achieve a clearer comprehension as religion, from which soil the Greek art has come, in a special way the tragedy. It is, therefore, an investigation of how in the light of the young Nietzsche´s Philosophy would have been articulated religiosity and art in ancient Greece / A presente dissertação aborda a relação entre a religiosidade grega e a tragédia ática na fase inicial do pensamento de Friedrich Nietzsche, com a intenção de explicitar a relevância da religião dentro do processo de desenvolvimento cultural helênico. Pretende-se, a partir dos escritos de Nietzsche compreendidos entre os anos de 1869 a 1875, apoiados por intérpretes, helenistas e textos da Antiguidade grega, chegar a uma compreensão mais clara da religião como solo do qual floresceu a arte grega, em especial a tragédia. Trata-se, portanto, de uma investigação de como teria se articulado a religiosidade e a arte na Grécia Antiga à luz da filosofia do jovem Nietzsche

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Orientador: Eduardo Roberto Junqueira Guimarães / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-18T03:58:53Z (GMT). No. of bitstreams: 1 Machado_IsadoraLima_M.pdf: 1454853 bytes, checksum: 5f27d4ea37de1316d0843d7cdab2e613 (MD5) Previous issue date: 2011 / Resumo: A partir da perspectiva da História das Idéias Lingüísticas, investigam-se as filiações ao filósofo Friedrich W. Nietzsche (1844-1900) nas Ciências da Linguagem. Perguntando-se sobre os pontos de contato entre as diversas teorias lingüísticas e o pensamento do filósofo, propõe-se a filiação da chamada hipótese Sapir-Whorf à filosofia de Nietzsche. Desse modo, procura-se compreender a constituição das teorias e dos métodos lingüísticos a partir do campo heterogêneo que caracteriza as Ciências da Linguagem. Apresenta-se com esse fim um panorama do problema da linguagem em Nietzsche e, em seguida, defendem-se os graus de consonância e dissonância entre os autores. Desse modo, argumenta-se que Nietzsche é uma condição de possibilidade para o pensamento de E. Sapir e B. Whorf. No jogo entre memória e esquecimento, é sempre lembrado o nome de W. von Humboldt enquanto "precursor" da hipótese. Percebe-se, entretanto, que no gesto epistemológico de "olhar para trás" em busca de bases, muitas vezes os autores, quando "voltam" desse gesto, o fazem já afetados por toda uma gama de outras idéias que modificaram a primeira, e é nesse sentido que se apresenta a filiação da hipótese a Nietzsche / Abstract: As from the point of view of History of Linguistic Ideas, the research investigates the filiations to the philosopher Friedrich Nietzsche (1844-1990) on the Language Sciences. By questioning the contact points between the various linguistic theories and the philosopher's thoughts, the filiation of the so-called Sapir-Whorf hypothesis to Nietzsche's philosophy is proposed. Thus, It seeks the understanding on the linguistic theories and methods constitution, as from the heterogeneous field that characterizes the Language Sciences. In order to do so, it presents an overview on the matter of language at Nietzsche and, thereafter, the levels of consonance and dissonance among the authors are endorsed. Hence, it is defended that Nietzsche represents a condition of possibility for E. Sapir and B. Whorf's reasoning. As in the play-off between memory and forgetfulness, the name of W. von Humboldt is always recalled as the "forerunner" of the hypothesis. It can be perceived, however, that on the epistemological act of "looking back" in search for ground, the authors often "return" from this gesture rather affected by a whole other range of ideas that have, thus, modified the previous ones, and it is in that sense that the hypothesis filiation to Nietzsche presents itself / Mestrado / Linguistica / Mestre em Linguística

本篇論文主要在於探討一位與群眾最為疏遠的德國思想家：尼采（FRIEDRICH WILHEL N NIETZSCHE，１８４４－１９００） 如何看待「群眾」的問題。這工作所以能做是 因為尼采的確有許多檢討群眾的文字傳世，而「群眾意識」雖然只是尼采「超人哲學 」的襯托背景，同時卻是左右尼采思想的重要來源。此來源有些或為尼采所自知，並 形諸文字；有些則隱而不顯，甚至連尼采本人都無由察覺。因此有關「尼采群眾意識 」的探究，除了採用尼采的著作之外，還必須瞭解他生存期間的歷史與時代背景。而 經由諸多觀念的排比論衡，再參酌尼采一生重要活動予以考量，方才可以較週全的瞭 解尼采其人及思想。如此考量，可以發現尼采所以關注人類、批判群眾，並非他本人 突發的奇想，而是歷史與時代條件連帶人類觀念的消長有以致之：尼采思想十足是時 代的產物。 自從宗教信仰隕落之後，俗世成為人類的唯一生活空間，廣大的平庸群眾又是人類的 主體，他們了無大志，在人間的舞台上倏爾去來，卻又經常成為偉大心靈的壓力，這 是尼采棄絕天國、投入俗世之後，造成期許與逃避群眾 兩難猶豫心境之原因。「超 人意志」則是尼采抵斥群眾的生命寄托，然而由於尼采悲劇式的發掘出「充滿平庸群 眾的俗世是人類唯一的生活空間」，其心靈的挫折不言可喻。果真如此，「超人意志 」的創獲雖然激勵尼采生命意志的昂揚，但是不可否認，「群眾意識」的潛藏變幻卻 令尼采無法同時獲致心靈的平靜。 本論文一共分五章。第一章為緒論，第二章介紹尼采群眾意識的時代背景，第三章析 論尼采群眾意識之發展，第四章則對尼采群眾意識加以評鑑，第五章結論認為「群眾 意識」固然是尼采「超人意志」的重要來源，卻也是「超人意志」的沈重負擔。

Although Derrida, Deleuze, and others have shown the centrality of Friedrich Nietzsche's work for contemporary philosophy, the breadth of his influence is only just beginning to be understood in literature. Nietzsche saw himself as a philosopher and as a poet, and wrote in all his major works of the importance of understanding the vital interaction of conceptual thinking and its "practical" application by the litterateur. The place of the philosopher/poet, modelled on Nietzsche himself, was to be considered the highest attainable by man. Yet Nietzsche's elevation of poetic thought contains a dynamic paradox, which he himself not only saw but which was for him a--perhaps the --pivotal aspect of his philosophy: since both thinking and writing occur in the same place, language, man must acknowledge that to engage in either is to accept the destruction of his "unity," and to place his attention "out" into language. To articulate, then, is to establish a double focus, an outer one first (in language), and then an inner one posited in that outer medium. The paradox is that this distancing is both necessary to man and disruptive to his sense of himself. Once one perceives this condition as, after Nietzsche, endemic to man, one can begin to see how pervasively the dilemma can be used as a strength, a source of power, by the writer. This study explores applications of Nietzsche's etrangete. Part One considers Nietzsche's writings themselves, selectively, and some precursors on whom he depended for his insights. Part Two applies these ideas to criticism of a number of contemporary writers, showing how the Nietzschean triangulation of articulation, etrangete, and power (Nietzsche's "eternal recurrence," "Overman," and "will to power") informs such diverse writers as Joyce, Faulkner, John Fowles, and Samuel Beckett. Each of the chapters of Part Two explores an aspect of Part One's conclusions relative to a particular writer, showing how he works within the Nietzschean paradigm whether he would repudiate that paradigm (as in the cases of Faulkner and Fowles), or acknowledge it (as with Joyce and Beckett). The dissertation's effort is to demonstrate that Nietzsche's pervasive influence on contemporary literature is systematic, indigenous, and inescapable.

by Wai-Shun Sodium Hung. / Thesis (M.Phil.)--Chinese University of Hong Kong, 1991. / Bibliography: leaves 74-75. / Introduction --- p.1 / Notes --- p.19 / Chapter Part I: --- Nietzsche and Philosophy ´ؤNietzsche's Critical Philosophy --- p.22 / Chapter 1. --- Introduction --- p.22 / Chapter 2. --- Affirmation and Negation --- p.25 / Chapter 3. --- Active and Reactive --- p.27 / Chapter 4. --- The Eternal Return --- p.31 / Chapter 5. --- "Eternal Return: The ""Scientific Proof"" of the Doctrine" --- p.34 / Chapter 6. --- The Doctrine of Return as Selective Thought --- p.37 / Chapter 7. --- Recapitulation --- p.43 / Notes --- p.47 / Chapter Part II： --- Thinking After Nietzsche --Afterthoughts --- p.50 / Chapter 1. --- "Masters and Slaves, Again" --- p.50 / Chapter 2. --- "Dualisms and ""Dualisms""" --- p.56 / Chapter 3. --- Nomad Thought --- p.59 / Chapter 4. --- To Conclude --- p.65 / Notes --- p.70 / List of Abbreviations --- p.73 / Bibliography --- p.74