Made available in DSpace on 2015-03-04T21:02:08Z (GMT). No. of bitstreams: 0 Previous issue date: 6 / Nenhuma / Neste trabalho foi buscado promover, primeiramente, um resgate das reflexões filosóficas desenvolvidas por Friedrich Nietzsche e Theodor W. Adorno, tendo através do cruzamento de ambas filosofias o instigar de uma discussão sobre a questão da relação entre crítica e sociedade como princípio de liberdade. Sendo assim, buscou-se, no decorrer de quatro ensaios, desenvolver o aprofundamento de temas cruciais referentes à formação social, à formação cultural e às relações desenvolvidas entre os indivíduos do período moderno, ora que outra, expondo seus reflexos na contemporaneidade através da ótica crítica dos autores em questão / This essay was intended to promote, primarily, a rescue of the philosophical reflections developed by Friedrich Nietzsche and Theodor W. Adorno, obtaining from both philosophies crossover the instigation of a new debate concerning the relation between criticism and society as a principle of freedom. Therefore, it was aimed throughout four essays, the deepening of crucial subjects regarding social and cultural formation as well as the relations developed among the individuals from the modern period, at some points, exposing their reflections on contemporaneousness according to the critcal optic of the forementioned authors

Thesis (Ph. D.)--University of Washington, 1998. / Vita. Includes bibliographical references (leaves [322-333).

In the always connected and fast-paced modern world we live in, questions about who we are, what our values are, and how to act are more pertinent than ever. What better way to reconcile these questions than turning to a seemingly out of touch 19th century German philosopher, Friedrich Nietzsche? Interestingly enough, Nietzsche lamented that his contemporaries would never understand his work; similarly, he thought of his own work as directed towards ‘philosophers of the future.’ As any present moment passes and as history progresses, we, in a sense, run away from ourselves. This projecting of oneself into the future is unavoidable. Could one ever strictly pin down oneself in such a way to eliminate this problem of time? Of course not! This is an absurd question. What we should really be asking is can we at least exist in a way that is at one with the movement of time and the immediacy of modern technology? The purpose of this paper is to illuminate what would be involved in the task of figuring out how to authentically be-alongside-oneself in this way, qua Nietzsche. However, once we, if successful, are able to achieve a mode of being-alongside- ourselves, it is fruitless, in a sense; we are always being thrown into the future and are therefore no longer alongside-ourselves as such. This is why we shall pivot at the end of this paper in order to suggest how it is possible to orient our being- thrown-into-the-future in the most useful and timely way.

In this thesis, I argue against a claim about pain which I call the "Minimization Thesis" or MT. According to MT, pain is objectively unconditionally intrinsically bad. Using the case of grief, I argue that although MT may be true of pain as such, it is not true of particular pains. I then turn to an examination of the justification provided by Thomas Nagle for offering the MT and find that his argument is inadequate because it depends on an implausible phenomenology of pain experience. I argue it is more plausible to claim, as Kant does, that pain has desire-conditional badness. Finally, I present a Nietzschean argument for the irreducible complexity of badness. I suggest we may be willing to concede pain's badness so readily only because it has not been specified what kind of badness it actually has.

The thought of Friedrich Nietzsche is often taught, but seldom sufficiently understood, and thus what ought to be most challenging to us about Nietzsche – that is, the rationalistic basis of his rejection of liberal democracy – is not squarely confronted. I propose to lay the ground for such a confrontation. / text

Zugl.: Berlin, Humboldt-Univ., Diss., 2009

Originally presented as the author's thesis, Bonn, 1968.

Thèse--Faculté des lettres de l'Université de Neuchâtel. / "Ouvrages consultés": p. 427-434. Bibliographical foot-notes.

Informe de Seminario para optar al grado de Licenciado en Filosofía. / En este trabajo se presenta el nihilismo de Nietzsche como estructura que se devela en la obra el Ulises de James Joyce. Nietzsche acusó la posición fundamental del hombre con respecto a la vida: su negación. Denunció el nihilismo como la historia del hombre como historia universal. Se trata de una sola y misma historia jalonada principalmente por Hegel, Feuerbach y Stirner. Dios ha muerto, pero Nietzsche desconfía de esta muerte. El Dios trascendente ha muerto para volverse cosmopolita; el Dios-Hombre ha muerto para volverse Hombre-Dios; el Hombre-Dios ha muerto para volverse cada uno por sí mismo Dios. De Dios al Hombre y de éste al Yo.

This thesis examines the role of woman within Nietzsche’s late-middle period, through The Gay Science and Thus Spoke Zarathustra, as well as interrogating the more social or political elements of nihilism, in order to conceptualize a novel reading of Nietzsche’s figure of the Overman. The motivation for this project is to create an understanding of the Overman that stands in stark contrast to those interpretations of Nietzsche advanced and deployed by those on the far-right of the political spectrum, who historically have used Nietzsche’s ideas to justify acts of cruelty and violence through an appeal to preservation of the self and of the same. I begin with the idea that woman is representative of truth for Nietzsche through her embodiment of difference, both internal to herself and within her relationship to man. This view of woman within the thesis is led by the work of Luce Irigaray in her work Marine Lover of Friedrich Nietzsche, and a reading of her work alongside Nietzsche’s Gay Science comprise the first chapter. In the second chapter, I chart different typologies of nihilism as advanced by Gilles Deleuze and Alenka Zupančič in order to probe their status as “universal”. I also delve into the eternal return as the process through which nihilism is overcome and the Overman emerges, as perhaps an eternal return of the different rather than the same. In the final chapter, the lessons from the beginning of the thesis are applied to a reading of Nietzsche’s Thus Spoke Zarathustra in order to read difference into that text toward the overcoming of nihilism and the birth of the Overman.