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.

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.

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.

Parallel title in Chinese characters. Includes bibliographical references (p.[179]-192) and index.

Informe de Seminario para optar al grado de Licenciado en Filosofía

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.

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

Informe de Seminario para optar al grado de Licenciado en Filosofía. / Con el fin de otorgar una respuesta a nuestra interrogante, se ha dividido este trabajo en dos grandes puntos, los cuales se subdividen en pequeños temas. El primer punto que se titula “El estado dionisíaco de embriaguez”, nos presentará el estado de embriaguez a través de parte de la obra de Nietzsche. Veremos de dónde proviene esta idea, las características de este estado, su ámbito, y cómo se mantiene a través del pensamiento de Nietzsche. Y, luego, en nuestro segundo punto ahondaremos en la compresión del estado de embriaguez a través de la meditación que Heidegger realiza acerca del pensamiento de Nietzsche, por lo cual esta parte lleva por título “La interpretación heideggeriana”.

No description available.

This thesis examines the ideal of authenticity: why we might want or need such an ideal, what such an ideal would look like, and what mechanisms we would need to ensure the successful operation of such an ideal. The thesis has three main parts. The first part of the thesis aims at motivating the need to look to authenticity as a supplementary ideal to normative moral theory. I do this by drawing a distinction between ethics and morality and arguing that there are important aspects of our lives (such as our relations to ourselves) our beliefs and projects) about which normative moral theory fails to give us guidance and about which an ethical ideal, namely that of authenticity, can provide us with the requisite guidance. The second part of the thesis elucidates Nietzsche's view of authenticity as eternal return. I argue that eternal return consists in holding a particular attitude to one's life - one's past, present and future. I then demonstrate that what is fundamental to successfully living authentically in accordance with eternal return is a rigorous search for self-knowledge. In the third part of the thesis I argue that, in order to achieve the self-knowledge necessary to being a successful authentic agent, one must acquire it through a process of dialogue with other agents. I give a model of self-knowledge as a dialogic encounter that provides two important mechanisms whereby such self-knowledge can be gained.