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

Made available in DSpace on 2016-04-27T17:27:24Z (GMT). No. of bitstreams: 1 Mauro_-_tese_completa.pdf: 1152062 bytes, checksum: 5d3ce23686f92e645b4b1ad41a91c6ae (MD5) Previous issue date: 2005-05-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Ascetism became known for the efforts made by metaphysician to reach their spiritual purpose. Nietzsche published a critique on ascetical ideals in the III Dissertation of the Genealogy of Morals because ascesis had taken transcendental life as a reference for all values beyond this life which is immanent. An ascetic metaphysical morality emphasized the dualism this life another life , which Nietzsche contested by stating it had philosophically originated with Plato as morality against nature . Thus, by returning to the cradle of Western culture, Nietzsche propounds a revision of ascesis based on transcendence, immutability, and truth from the standpoint of life, this life a constant flow, concerned exclusively with change, with outward aspects. In a nutshell, such ascesis refers to becoming a follower of Dionysus, to lead a dionysian life: a whirl of forces that continuously come together and apart, creating centres of will to power, giving rise to everything alive or, in other words, everything that appears and disappears into what is commonly called reality . Therefore, anyone willing to go further ahead of what is ordinary in the contemporary world could only demand of oneself the utmost self-overcoming, the utmost self-control in order to attain a quintessential spiritualization of instincts instead of the sterilization that transcendent values have long prescribed to the body as a rule for life. This hypothetical being is embodied in ascetic Nietzsche , here represented as a dionysian ascetic set against the ascetical ideal / O ascetismo ficou conhecido pelos esforços dos metafísicos para alcançar seus objetivos espirituais . Nietzsche dedicou, em especial, uma crítica aos ideais ascéticos na III Dissertação de A Genealogia da Moral, porque a ascese tomara a vida transcendente como referencial de todos os valores para além desta vida, que é imanente. Uma moral ascética metafísica reforçava o dualismo esta vida outra vida que Nietzsche combatia e que afirmava ter-se estabelecido filosoficamente com Platão, enquanto moral contranatureza . Assim, indo à origem da cultura ocidental, Nietzsche propõe que uma ascese com base na transcendência, no imutável, na verdade , seja revista a partir de uma perspectiva da vida, desta vida, fluir constante, com lugar somente para a mudança, para aparências . Trata-se, enfim, daquilo que, no filósofo seguidor de Dionísio , não é outra coisa senão uma vida dionisíaca, um baile de forças que se organizam e se desorganizam constantemente em centros de vontades de poder, originando tudo o que existe, ou, em outras palavras, tudo o que aparece e tudo o que desaparece naquilo que, normalmente , é denominado realidade. Portanto, alguém que deseja estar além do que seja o comum na contemporaneidade só poderia exigir de si o máximo de auto-superação, de um domínio de si mesmo, para se realizar em uma espiritualização dos instintos no lugar da castração que os valores transcendentes têm proposto para o corpo como vida. Este alguém se configura em Nietzsche asceta que, aqui, é apresentado como asceta dionisíaco contra o ideal ascético

Submitted by Cleide Dantas (cleidedantas@ufpa.br) on 2014-10-10T12:04:06Z No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_GenealogiaFilosoficaNietzsche.pdf: 1055329 bytes, checksum: 78899fd4aa496ac60530a461ed4a0b10 (MD5) / Approved for entry into archive by Ana Rosa Silva (arosa@ufpa.br) on 2014-10-10T13:17:18Z (GMT) No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_GenealogiaFilosoficaNietzsche.pdf: 1055329 bytes, checksum: 78899fd4aa496ac60530a461ed4a0b10 (MD5) / Made available in DSpace on 2014-10-10T13:17:18Z (GMT). No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_GenealogiaFilosoficaNietzsche.pdf: 1055329 bytes, checksum: 78899fd4aa496ac60530a461ed4a0b10 (MD5) Previous issue date: 2014 / SEDUC/PA - Secretaria de Estado de Educação / Le présent travail vise à apporter une approche proximative du processus de constitution de la généalogie philosophique dans l'oeuvre de Nietzsche , en essayant de montrer que si la généalogie est montrée comme la procédure d'analyse de la théorie de la volonté de puissance et quelques de ses caractéristiques est déjà préfigurée dans les travaux qui ont précédé l'apparition de cette théorie. Dans ce cas, à commencer par une approche de sélection de la Deuxième Prématurée: les avantages et les inconvénients de l'histoire pour la vie et Humain Trop Humain I et II, ponctuant la Théorie de la Volonté de Puissance et analysant la Généalogie de la Morale, nous voulons présenter un possible parcours de la constitution de la généalogie de Nietzsche. Dans une deuxième étape, nous traitons l'interprétation d'appropriation de Michel Foucault, où il est souligné que l'approche de Foucault de cette généalogie n’ est pas seulement polyvalente, mais il éclaire cet aspect de la philosophie de Nietzsche, bien qu'il s'écarte des intentions qui hiérarchisent l’analyse généalogique de l'auteur de Zarathoustra. / O presente trabalho tem como objetivo fazer uma abordagem aproximativa do processo de constituição da genealogia filosófica na obra de Nietzsche, procurando mostrar que, se a genealogia é nela apresentada como o procedimento de analise da teoria da vontade de potência, algumas de suas características já se encontram prefiguradas em obras que antecederam o aparecimento dessa teoria. Nesse caso, partindo-se de uma abordagem delimitadora da Segunda Intempestiva: das vantagens e desvantagens da história para a vida e de Humano Demasiado Humano I e II, pontuando a teoria da vontade de potência e analisando a Genealogia da Moral, quer-se apresentar um possível percurso da constituição da genealogia nietzscheana. Em um segundo momento, tratamos da interpretação apropriativa que Michel Foucault fez da genealogia de Nietzsche, destaca-se que a abordagem de Foucault dessa genealogia é não apenas versátil como esclarecedora desse aspecto da filosofia de Nietzsche, ainda que se distancie das intenções que hierarquizadoras da analise genealógica do autor de Zaratustra.

Submitted by Cássio da Cruz Nogueira (cassionogueirakk@gmail.com) on 2017-01-10T15:15:51Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_PaisagemRetratoPintura.pdf: 1640385 bytes, checksum: 42c96a9233c44b90906ade25c5af2855 (MD5) / Approved for entry into archive by Edisangela Bastos (edisangela@ufpa.br) on 2017-01-10T15:32:20Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_PaisagemRetratoPintura.pdf: 1640385 bytes, checksum: 42c96a9233c44b90906ade25c5af2855 (MD5) / Made available in DSpace on 2017-01-10T15:32:20Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_PaisagemRetratoPintura.pdf: 1640385 bytes, checksum: 42c96a9233c44b90906ade25c5af2855 (MD5) Previous issue date: 2016-09-30 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Qual a orientação filosófica que Nietzsche se emprega em Humano, demasiado humano quando ele faz as seguintes considerações: “Os filósofos costumam se colocar diante da vida e da experiência como se fosse uma pintura desdobrada de uma vez por todas, como a pintura de um evento”? No segundo volume da mesma obra há outro aforismo num direcionamento tangencial: “Todos os pensadores (filósofos, escritores etc.) são pensadores-pintores (Maler-Denker) que pintaram suas vidas, e alguns ainda se impuseram, numa ânsia desmedida, a “tarefa absurda” de pintar ‘a’ vida”. Como caracterizar sua postura depois disso? Filosofia e Pintura estabelecem uma relação que amadureceu no oportuno contexto de Humano, demasiado humano, mas que advém de “tentativas preparatórias”, como o esboço de retratos dos filósofos em A filosofia na era trágica dos gregos, e ainda reflete posteriormente nas “Autobiografias filosóficas”, os Prefácios de 86 e Ecce homo e, além disso, podem ser compreendidos por retratos filosóficos. Aqui é importante ressaltar que o horizonte de atividades deste trabalho se limita ao período “aforismático-imagético” das obras de Nietzsche, isto é, seu chamado contexto “intermediário-positivista”. Propõem-se dois caminhos para fundamentar esta relação entre Filosofia e Pintura: 1) a necessidade de contextualização fundamentada na filosofia histórica, 2) junto ao movimento de individuação, que não perfaz uma unidade, porém, que continuamente se transfigura. Busca-se explicar como contextualização e individuação, isto é, paisagem e retrato são métodos da pintura que Nietzsche aplicou em filosofia, de tal maneira que ambos sintetizam os problemas do devir ou do sentido histórico na filosofia nietzschiana. / What is the philosophical orientation that Nietzsche put to himself in Human, All Too Human when he demands such consideration: “The philosophers are used to put themselves in front of life and experience as they were like a painting developed once for all, as a event painted”? In the second volume of the same work there is another aphorismus close to this one: “All the thinkers (philosophers, writers ...) are painters-thinkers (Maler-Denker) that paint their lives, and some of them impose to themselves the “absurd task” to paint „the’ life, in a excessive anxiety. How to caracteriza this position after that? Philosophy and Paiting set a relation that grows in a apropriate oportunity of Human, all too human’s contexto, despite it comes from precedents like the sketch of philosophical portraits in Philosophy in the Greek Tragic Era and the ulterior “Philosophical Autobiography”: the 86‟s Prefaces and Ecce homo. The most importante here is the imagetic and aphorismatic caracterization of Nietzsche‟s works in his “middle and positivist period”. Two ways put bases in this relation between philosophy and painting: 1) the necessity of contextualization grounded in a historical philosophy, 2) together with the moviment of individualization that do not complet a unit, but it constantly transfigure itself. Here one seeks to explain contextualization and individualization, that is, the landscape and portrait are methods of painting that Nietzsche used in philosophy, through the way that both converge to the problems of devir or problems of the historical sense.

Submitted by Cássio da Cruz Nogueira (cassionogueirakk@gmail.com) on 2017-06-06T13:47:53Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_ConceitoPsicologiaHumano.pdf: 1376012 bytes, checksum: 58986242e794711b24f64296b4216e5b (MD5) / Approved for entry into archive by Edisangela Bastos (edisangela@ufpa.br) on 2017-06-12T12:05:49Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_ConceitoPsicologiaHumano.pdf: 1376012 bytes, checksum: 58986242e794711b24f64296b4216e5b (MD5) / Made available in DSpace on 2017-06-12T12:05:49Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_ConceitoPsicologiaHumano.pdf: 1376012 bytes, checksum: 58986242e794711b24f64296b4216e5b (MD5) Previous issue date: 2016-12-14 / O presente trabalho tem como objetivo explorar o conceito de psicologia tal como apresentado em Humano, demasiado humano. A formulação deste conceito encontra-se intimamente ligada ao projeto filosófico nietzscheano de filosofia histórica inaugurado em 1878. Este empreendimento critica a filosofia tradicional a partir do conhecimento científico, que volta a ser valorizado a partir da obra de 1878. A psicologia elaborada por Nietzsche distancia-se daquela elaborada pela metafísica, pois o filósofo parte de pressupostos diferentes da tradição ao rejeitar a dualidade corpo/alma e a supremacia do inteligível sobre o sensível, ao atribuir importância maior ao sensível. Importantíssimo, também, é a amizade iniciada com Paul Rée que apresentará os moralistas franceses do século XVII e XVIII ao filósofo alemão. O duque de La Rochefoucauld, um desses pensadores franceses, é fundamental para elaboração de suas “observações psicológicas”, assim como os estudos sobre fisiologia, intensificados a partir de então. Sendo assim, a análise psicológica é necessária para denunciar os ideais, teóricos, práticos e estéticos como ficções humanas, demasiadas humanas. / The present work aims to explore the concept of psychology as presented in Human, all too human. The formulation of this concept is closely linked to the Nietzschean philosophical project of historical philosophy inaugurated in 1878. This enterprise criticizes the traditional philosophy based on scientific knowledge, which is again valued from the work of 1878. The psychology elaborated by Nietzsche departs from that elaborated by metaphysics, since the philosopher starts from different presuppositions of the tradition when rejecting the body/soul duality and the supremacy of the intelligible over the sensible, when attaching greater importance to the sensitive. Most important, too, is the friendship begun with Paul Rée that will present the French moralists of the seventeenth and eighteenth centuries to the German philosopher. The Duke of La Rochefoucauld, one of these French thinkers, is fundamental for the elaboration of his "psychological observations", as well as the studies on physiology, intensified thereafter. Thus, psychological analysis is necessary to denounce ideals, theoretical, practical and aesthetic as human fictions, too human.

Tesis para optar al grado de Magíster en Filosofía mención en Metafísica / El problema principal de esta Tesis, y sobre el cual girarán todo el resto, está planteado desde ya, en el mismo título: el nihilismo. Abordaremos el concepto de nihilismo desde el significado que tiene para nuestra época, como reflejo de un síndrome generalizado. Para cumplir nuestra misión expositiva, nos apoyaremos básicamente, en un autor, tan profético como polémico, que vaticinó el nihilismo y declamó la decadencia de nuestra cultura Occidental. No cien por ciento filósofo, cosa que dejó siempre bien en claro. Un psicólogo, más bien, como solía auto catalogarse. Escritor, por necesidad fisiológica y espiritual. Personificó una declaración de guerra a la moral cristiana y cargó con todo el peso de la cruz social, que le acarreó el definirse como anticristiano. Discípulo de Dionisos, maestro del aforismo, padre literario de Zaratustra, fundador de la “Doctrina del eterno retorno”; y quien, se calificara a sí mismo como, el anticristo.

L'objet d'étude de ce mémoire est l'oeuvre du peintre japonais Shiraga Kazuo, membre du Groupe Gutai de 1954 à 1972. Ce dernier est reconnu pour sa technique particulière de peinture aux pieds. L'objectif de l'exposé est d'abord de voir comment Shiraga en est venu à utiliser ses pieds pour étendre l'huile sur la surface de la toile. C'est en poursuivant cette logique picturale acquise par l'artiste au début des années cinquante qu'il est possible d'interpréter deux performances de Shiraga, Veuillez entrer s'il vous plaît et Défier la boue. Le mémoire se penche aussi sur les filiations et influences de la technique de peinture corporelle employée par l'artiste. L'étude représente de plus la première tentative d'explorer la dimension spirituelle de l'oeuvre de Shiraga Kazuo, lui qui est devenu prêtre laïc de l'École Tendai en 1971. Les arguments proposés dans cette partie de l'exposé visent à exprimer l'accomplissement des théories du peintre dans les pratiques ésotériques du Tendai. La pensée esthétique de Friedrich Wilhelm Nietzsche est employée tout au long du mémoire afin d'arranger les hypothèses des différents chercheurs du domaine en un tout cohérent et signifiant. Les paroles de l'artiste lui-même sont augmentées de la terminologie nietzschéenne, plus précisément du discours sur l'ivresse dionysiaque articulé dès La naissance de la tragédie (1872). C'est en la personne de Mishima Yukio, l'un des auteurs japonais les mieux connus, et parmi les plus controversés, du vingtième siècle, que devient réalisable l'association de la pensée nietzschéenne et de la vision artistique de Shiraga. Nietzsche suit le parcours proposé par l'exposé jusque dans l'étude des parallèles entre art et bouddhisme, lui qui a développé une philosophie de l'existence qui s"approche, en certains points, de la doctrine orientale. Le mémoire se donne pour objectif de répondre à la question suivante: comment l'oeuvre de Shiraga Kazuo peut-elle se transformer et changer de nature tout en conservant une étonnante constance formelle et technique? Cette transformation s'effectue par I'adoption de modèles classiques et ancestraux, vêtements, ou masques, que Shiraga revêt après avoir dépouillé sa peinture de tous ses artifices. Entre avant-gardisme et traditionalisme, Shiraga fait de la contradiction le moteur de son action picturale, une contradiction qui trouve finalement sa source dans l'union des deux forces opposées, mais complémentaires, que sont Apollon et Dionysos. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Shiraga, Gutai, Bouddhisme, Nietzsche, Ivresse, Mishima.

The following dissertation examines Sartre’s notion of bad faith before identifying parallels found in Nietzsche’s Genealogy of Morals. Bad faith is often construed as lying to oneself; however, this entails an individual being both the deceiver and deceived which presents a number of paradoxes. By reconceptualising bad faith as self-deception rather than lying to oneself these paradoxes are avoided. Nietzsche’s Genealogy examines the development of modern morality and explains its genesis through identifying a specific psychological tendency, namely, ressentiment. Ressentiment is central to the Genealogy as it results in the idealisation of asceticism and the development of the bad conscience into guilt. These are core elements of what Nietzsche terms slave morality. By exposing ressentiment as a manifestation of bad faith this dissertation highlights the self-deception lying at the foundation of slave morality. Nietzsche believes that it is slave morality which predominantly constitutes modern morality, and manifestations of bad faith in Nietzsche’s account of modern morality therefore give credence to Nietzsche’s call to revalue our values. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2011.

Problem: Although Oliver Wendell Holmes Jr. transformed American jurisprudence into critical self-awareness, there is no consensus on the nature of his legal theory. Holmes imperfectly represents each of several incompatible approaches. Commentators presume Holmes lacked any original or coherent theory of justice. Friedrich Nietzsche is likewise presumed a critical philosopher without a coherent theory of justice. Nietzsche wrote esoterically, but there is no consensus on the content of his esoteric agenda. Nietzsche's attitudes toward women appear misogynistic, but his philosophy paradoxically appeals to many feminists. Method: By re-conceptualizing Holmes and Nietzsche in terms of the principles of self-organized criticality, their understandings of causation and developmental dynamics become coherent. This thesis re-conceptualizes common-law legal reasoning as exploiting principles of self-organized criticality to build knowledge inductively. This reveals that Holmes and Nietzsche's genealogical critique of idealism rests on the computational implausibility of assuming there always exist microlevel rules to achieve desired macro-level goals. The legal-reasoning model shows that justice entails an inexhaustible open-system dynamic of applying limited resources to accommodate better an ever-broadening matrix of conflicting values. Nietzsche assesses psychological and social conditions that foster this collective creativity and decadent conditions that inhibit the growth of justice. Nietzsche identifies problems specific to institutions that require special safeguards that he esoterically conceals. Using Nietzsche's exoteric accounts of psychology and rhetoric based on principles of self-organized criticality, Nietzsche's esoteric techniques can be inferred, including his syncretism of pagan myths, which reveals his esoteric content. Conclusion: Holmes and Nietzsche applied a coherent theory of justice based on principles of causation and dynamics not widely accepted until the late twentieth century but having roots in ancient myths and isolated prior thinkers. Nietzsche defines justice as pursuing robust community growth without sacrificing the future for the present. Both Holmes and Nietzsche accord pursuit of justice with the good life whereby individuals promote their own development for greater sacrifice for the community. Nietzsche's esoteric solution to his problem of institutions was matriarchy. Nietzsche's matriarchy follows from his identification of the root of the institutional problem as male windfall opportunism, an evolved unconscious male tendency resulting from uncertainty over genetic parentage.