Made available in DSpace on 2015-05-14T12:11:55Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 858680 bytes, checksum: d4fc5663bfdcdee027fa5bebc5d29e4a (MD5) Previous issue date: 2014-03-12 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The question that motivated this thesis was formulated as follows : what is nihilism in the works of Friedrich Nietzsche? Before entering the study of Nietzsche's work, we developed a foreshortened history on the subject. The second chapter is devoted to works published by Nietzsche in life. We look at how, since these works, the theme appears, initially, incipiently, without the designation that would receive; but later, under the nomenclature which would be adopted in posthumous writings. We see how nihilism is connected to the collapse of metaphysics, religion and morality. In the third and final part, we discuss about nihilism as expounded in the posthumous fragments. We try to give a thread to ideas that are scattered throughout fragments dating from 1885 to 1889. We have the opportunity to see how Nietzsche elaborates a more robust conceptualization of the theme by establishing distinctions such as active and passive nihilism, as well as stages in which the consciousness of nihilism worsens. / A pergunta que motiva a presente dissertação foi formulada da seguinte forma: o que é o niilismo na obra de Friedrich Nietzsche? Antes de adentrar no estudo da obra de Nietzsche, elabora-se um escorço histórico acerca do tema. O segundo capítulo é dedicado às obras publicadas por Nietzsche em vida. Observa-se como, já nessas obras, o tema aparece, a princípio, de forma incipiente, sem a designação que viria a receber; mas, posteriormente, sob a nomenclatura que seria adotada nos escritos póstumos. Vê-se como o niilismo está ligado à derrocada da metafísica, da religião e da moral. Na terceira e última parte, discorre-se a respeito do niilismo como exposto nos fragmentos póstumos. Tenta-se dar um encadeamento as ideias que estão espalhadas ao longo de fragmentos que datam de 1885 a 1889. Tem-se a oportunidade de perceber como Nietzsche elabora uma conceituação mais robusta do tema, estabelecendo distinções tais como niilismo ativo e passivo, bem como etapas nas quais a consciência do niilismo se agrava.

Made available in DSpace on 2014-12-17T15:12:14Z (GMT). No. of bitstreams: 1 WillianeSO_DISSERT.pdf: 1035980 bytes, checksum: 8901d7ffb28215f9ae7e883764aa6c6d (MD5) Previous issue date: 2010-11-22 / Pour formuler une discussion sur le nihilisme, l'enqu?te sur le premier chapitre examine les preuves historiques et philosophiques de montrer que la r?flexion sur le nihilisme comme un probl?me philosophique, suite ? l'analyse et la critique du philosophe Friedrich Nietzsche ? partir des principaux concepts au sein de son travail: d?cr?pitude, la mort de Dieu, la d?valuation des valeurs, transvaluation des valeurs, volont? de puissance et ?ternel retour, ils sont quelques-uns des concepts et servir de cadre au point critique de la m?taphysique. Le deuxi?me chapitre est une analyse des id?es qui ont ?merg? de la lecture de Nietzsche qui sont d?velopp?es entre le philosophe Martin Heidegger et Ernst J?nger. Un dialogue qui limite le nihilisme et ses ramifications pour l'?re de la technique, et finalement vaincre leur pens?e ou d?passement. / Para formular uma discuss?o sobre o niilismo, a investiga??o do primeiro cap?tulo considera o ambiente hist?rico e filos?fico em que se mostram evid?ncias para pensar o niilismo como problema filos?fico, seguindo a an?lise e cr?tica do fil?sofo Friedrich Nietzsche a partir dos principais conceitos no interior de sua obra: decad?ncia, morte de Deus, desvaloriza??o de valores, transvaloriza??o de valores, vontade de poder e eterno retorno; s?o alguns dos conceitos e servem de arcabou?o para apontar uma cr?tica ? metaf?sica. No segundo cap?tulo ? feita uma an?lise sobre as id?ias surgidas a partir da leitura de Nietzsche que s?o desenvolvidas entre o fil?sofo Martin Heidegger e Ernst J?nger. Um di?logo que circunscreve o niilismo e os seus desdobramentos para a Era daT?cnica, e, em ?ltima an?lise pensar a sua supera??o ou ultrapassagem.

[pt] A crise contemporânea, sentida através das mais diferentes formas, pode ser caracterizada como uma crise dos fundamentos sobre os quais se encontra a nossa visão da realidade como sendo unívoca e objetiva. Não parece ser possível, diante disto, substituir tais fundamentos por outros, já que a crise se dá, justamente, em relação à possibilidade de fundamentação da realidade. O que julgávamos estável e perene revelou-se, por meio da história dos últimos séculos do ocidente, apenas como uma interpretação possível que nos permitiu atingir o estágio no qual hoje nos encontramos. No entanto é exatamente pelo momento que hoje presenciamos, com a perda de uma visão unitária da história, a crise da noção de progresso e o esgotamento da visão metafísica do mundo na dominação técnica deste, que nos permite denunciar a estabilidade perene da realidade como uma visão própria de uma época, já que estamos no limiar de uma outra experiência de mundo. A leitura do fim da modernidade, do enfraquecimento das noções fortes de realidade e ser chama-se Niilismo e Gianni Vattimo encontra esta perspectiva de análise para a história principalmente nas obras de Heidegger e Nietzsche. É lendo a história do ocidente sob a perspectiva niilista, na qual o ser como simples presença se mostra como uma manifestação de época, de destino, que se pode também elucidar quais as chances que este novo modo de dar-se do ser para nós abre, em termos de inteligibilidade e ação. / [en] The contemporany crisis, felt in the most varied ways, may be described as a crisis of the bases on wich our wiew of reality as a unisonous and objective situation is based. From this standpoint, it does not appear to be possible to substitute such bases with others, as the crisis occurs exactly in relation to the possibility of there being any grounds for reality. What we judged to be stable and perennial revelead itself, through the historical events of Western civilization over the last centuries, as merely a possible interpretation that allowed us to attain the stage at wich we currently find ourselves. Nevertheless, it is exactly this moment we are experiencing, with the loss of a unitary wiew of history, the crisis of the notion of progress ant the depletion of the metaphysical view of the world as a result of its technical domination, thata allows us to denounce the perennial stability of reality as the vision specific to an era, as we are on the brink of a new world experience. The analysis of the end of Modern Times, the weakening of the strong notions of reality and being is called nihilism and Gianni Vattimo achieves this perspective of history chiefly through the works of Heidegger and Nietzsche. It is trough the analysis of the History of the west from the nihilistic satndpoint, in wich being as a simple presence reveals itself to be a manifestation of a given time, of a destiny, that we are able to elucidate what opportunities this new manner of being creates for us, in terms of intelligence and action.

Este trabalho teve por propósito abordar a filosofia de Max Stirner sob a perspectiva de que em seus textos os elementos delineadores do discurso filosófico moderno, dialética do esclarecimento e crítica radical da razão, convergem em uma crítica peculiar da modernidade em seu todo. Pode-se dizer que se, por um lado, tal crítica se encontra em continuidade com a filosofia jovem hegeliana, por outro, apresenta-se enquanto uma espécie de culminação antitética da mesma, colocando-se assim como que ao lado da tradição da crítica radical da razão que remonta a Nietzsche. Segundo essa nossa proposta interpretativa, aí se esboçaria um discurso filosófico da modernidade cuja peculiaridade seria de ora se assemelhar a uma, ora a outra forma de crítica que é feita à racionalidade centrada no sujeito. A análise dos textos de Stirner que então aqui se propõe visa mostrar como tal discurso se constitui e como o filósofo tem a intenção de levá-lo a um ponto culminante de onde não pode prosseguir seu rumo sem negar seus pressupostos. Isso demonstraria que a filosofia stirneriana não participa do discurso filosófico da modernidade como uma tentativa fracassada de sair dele, senão que o afirmaria enquanto momento necessário capaz de nos colocar diante de um novo limiar histórico. A crítica da modernidade que Stirner realiza quer assim, a um só tempo, ser a realização da filosofia moderna, pelas mostras que dá de sua fidelidade ao paradigma da filosofia do sujeito, e sua negação, ao apresentar o niilismo como a sua verdade. Nesse sentido, ela também seria antimoderna, na medida em que só pode se afirmar (paradoxalmente) em função da negação do próprio paradigma a que ainda se encontra vinculada, mas como sua expressão última que se nega ao se autodissolver, revelando, destarte, o único (o nada) como passagem para o absolutamente outro da modernidade. / The purpose of this study was to discuss Max Stirners philosophy from a perspective in which, in his works, the defining elements of modern philosophical discourse, \"dialectic of enlightenment\" and \"radical critique of reason\", converge in a peculiar critique of modernity as a whole. If, on the one hand, this criticism is in continuity with the young Hegelian philosophy, on the other hand, it presents itself as a kind of antithetical completion of this philosophy, placing itself alongside the tradition of radical critique of reason that goes back to Nietzsche. According to this interpretative proposal, it would be outlined a \"philosophical discourse of modernity\" whose peculiarity would be precisely to resemble sometimes one, sometimes the other form of critique that is made to this subject-centered rationality. The analysis of Stirnerian texts that is proposed here, then, aims to show how such discourse constitutes itself and how the philosopher intends to take it to a climax where it cannot continue its original course without denying its assumptions. This would demonstrate that the Stirnerian philosophy does not participate in philosophical discourse of modernity as a \"failed attempt\" to leave it but as a necessary moment, capable of putting ourselves to face a new historical threshold. In this way, it is assumed that the critique of modernity performed by Stirner wants to be at the same time the realization of modern philosophy which can be noted by his allegiance to the paradigm of the philosophy of the subject , and its denial by presenting nihilism as its truth. In this sense, it would also be anti-modern, because it can only affirm itself (paradoxically) on account of a disavowal of the paradigm with which it is committed, though as its ultimate expression, an expression that deny itself when it self dissolves, thus revealing the unique one (the nothing) as a passage to the absolute other of modernity.

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No. of bitstreams: 2 Dissertação - Eduardo Carli de Moraes - 2013.pdf: 1868084 bytes, checksum: 32e1fd9c7d44e8b25112401a76dbd0ba (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2013-11-08 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This dissertation aims to reflect upon the philosophy of Friedrich Nietzsche (18441900), whose thought is here understood as an attempt to overcome both metaphysics and nihilism. This study highlights Nietzsche’s appraisal of philosophical thought endowed with historical sense, faithful to the uninterrupted process of becoming, which implies a worldview similar to that of Heraclitus. It is argued that Nietzsche's peculiar position in the history of moral philosophy lies in his critical analysis of the multiplicity of different moral evaluations always connected with their human, all too human, sources. Through attention to the circumstances and conditions of the emergence, development and decline of many ideals, moral values and religious doctrines, we intend to describe Nietzsche's philosophy as one in rupture with the notion of divine and immutable values and which de-estabilizes beliefs in absolute truths. In order to illustrate the nietzschean genealogical method in operation, we investigate phenomena such as resentment and asceticism, re-inserted into the historical flow and understood with connection with their physiological, psychological and socio-political basis. Grounded on extensive literature review of the work of Nietzsche and his commentators (especially Jaspers, Wotling, Rosset, Giacoia, Moura, Ferraz, among others), it is argued that Nietzsche’s philosophy surpasses Platonic-Christian split between two worlds and also overcomes the dualism between body and spirit. The anti-idealistic philosophy of Nietzsche, critical of moral absolutism and metaphysical supernaturalism, acts as a "school of suspicion" inviting us to free our thought from subservience, credulity and uncritical obedience to tradition. This research also explores the theme of “the death of God" and the collapse of the Judeo-Christian values, and the concomitant rise of nihilism, in the context of a philosophy that seeks to suggest and open new avenues for the human adventure, by mobilizing concepts such as amor fati, Over-Man and "fidelity to the earth." Nietzsche’s thought is not understood only in its critical potential, shattering traditional idealistic metaphysics, but also as a creator of a tragic and dyonisian wisdom which stands at the antipodes of both ascetic ideals and nihilistic doctrines. / Esta dissertação de mestrado tem por objetivo refletir sobre a filosofia de Friedrich Nietzsche (1844-1900), compreendida como tentativa de superação tanto da metafísica quanto do niilismo. Destaca-se a valorização nietzschiana de um pensamento dotado de senso histórico, fiel ao devir ininterrupto do real, o que implica em uma cosmovisão semelhante à de Heráclito. Defende-se que a posição peculiar de Nietzsche na história da filosofia moral consiste na análise crítica da multiplicidade de diferentes valorações morais, sempre remetidas a suas fontes humanas (demasiado humanas). Através da atenção às circunstâncias e condições de surgimento, desenvolvimento e ocaso dos diversos ideais, valores morais e doutrinas religiosas, procuramos mostrar como Nietzsche constitui uma filosofia que rompe com a noção de valores divinos e imutáveis, além de des-estabilizar crenças em verdades absolutas. De modo a ilustrar o método genealógico nietzschiano em operação, investigam-se fenômenos como o ressentimento e o ascetismo, re-inseridos no fluxo histórico e compreendidos a partir de seus pressupostos psicológicos, fisiológicos e sócio-políticos. Com base em ampla pesquisa bibliográfica da obra de Nietzsche e comentadores (como Jaspers, Wotling, Rosset, Giacoiua, Moura, Ferraz, dentre outros), argumenta-se que a filosofia nietzschiana realiza uma ultrapassagem da cisão platônico-cristã entre dois mundos, além de uma superação do dualismo entre corpo e espírito. Procura-se descrever como a filosofia anti-idealista de Nietzsche, avessa ao absolutismo e ao sobrenaturalismo, age como uma “escola da suspeita”, convidando-nos a um filosofar liberto de subserviência, credulidade e obediência acrítica à tradição. Explora-se também a temática da “morte de Deus” e da derrocada dos valores judaico-cristãos, além da concomitante escalada do niilismo, no contexto de uma filosofia que busca sugerir e abrir novas vias para a aventura humana ao mobilizar conceitos como amor fati, além-do-homem e “fidelidade à terra”. Nietzsche é compreendido não somente em seu potencial crítico, demolidor da tradição idealista e metafísica, mas também como criador de uma sabedoria trágica e dionisíaca que se posiciona nas antípodas tanto dos ideais ascéticos quanto dos ideários niilistas.

In my doctoral thesis, I diversify so-called deviant behavior of children by means of a critical concept of nihilism and lead them back to a certain intellectual origin, namely, to the idealistic thinking tradition, which leads to the Philosophy of Lack and Not. I see this philosophy in the theories of Lacan and Merleau-Pontys, diametrically opposed to the idealistic thinking tradition. Departing from the ineradicable non-consciousness of man, Merleau-Ponty works out the laws of perception and Lacan the laws of language. As I refer to these authors and to the Philosophy of Not, my investigation proceeds not simply from the human capacity to be educated, but from the fact that in certain cases this capacity is to be yet established. The Philosophy of Not, complemented by the methodology of a cartography of negative experiences developed by the artist Robert Smithson, open up new surprising theoretical approaches to (educational) practical challenges. Starting from the laws recognized by Merleau-Ponty and Lacan, an explanation and possible forms of dealing with nihilistic behavior can be derived. / In meiner Doktorarbeit diversifiziere ich Verhaltensauffälligkeiten bzw. –störungen anhand eines kritischen Begriffs des Nihilismus und führe sie auf eine bestimmte gedankliche Herkunft, nämlich auf die idealistische Denktradition, zurück, die zu der Philosophie des Mangels und des Nicht, wie ich sie in den Theorien Lacans und Merleau-Pontys vertreten sehe, diametral entgegensteht. Vom unhintergehbaren Nichtfestgestelltsein des Menschen ausgehend arbeitet Merleau-Ponty die Gesetze der Wahrnehmung und Lacan die Gesetze der Sprache heraus. - Indem ich mich auf diese Autoren und auf die Philosophie des Nicht berufe, geht meine Untersuchung nicht schlicht von der Erziehbarkeit des Menschen aus, sondern davon, dass eine solche in bestimmten Fällen erst herzustellen ist. Die Philosophie des Nicht, ergänzt um die von dem Künstler Robert Smithson entwickelte Methode der Kartographie von Negativerfahrungen, eröffnet überraschend neue theoretische Zugriffsmöglichkeiten auf (erziehungs-)praktische Zusammenhänge. Ausgehend von den von Merleau-Ponty und Lacan erkannten Gesetzen lassen sich eine Erklärung und tatsächlich auch mögliche Umgangsformen mit nihilistischen Verhaltensauffälligkeiten ableiten.

This thesis "The Cosmological Education by E. Fink" represents modified and extended text of the publication (2018), which was the result of the grant project GA UK. Through commented translations of the excerpts of Fink's books, parts of his diaries, unpublished notes from his written inheritance, stored in the University archive in Freiburg, this thesis aims to bring new perspective and to provoke discussion about his cosmological philosophy as a possible way of the future social self-development in the nihilistic era. The cosmological philosophy of education shows Fink, the best former student and assistant of the founder of phenomenology, Edmund Husserl, in a quite surprising light - as a radical thinker of Nietzsche's philosophical and educational legacy. Fink knowingly departs from husserlian phenomenology, what is closer described here in the additional chapter dedicated to the problem of technique, science and work. The method of the research intuitively seeks and critically reflects Fink's own way of thinking about the problem of education, which is inseparable from his constant dialogue with the history of philosophy, necessity of the revaluation of the metaphysical bounds and consecutive understanding of a man as ens cosmologicum, what reflects also the structure of the thesis. KEYWORDS...

This is an essay about the swedish modernist writer and poet Gösta Oswald’s novel En privatmans vedermödor. The essay focuses on the question about how he uses the modernist language to portray the subject and main character Mr O. Oswald’s novel and his portrayal of the subject is compared and contrasted to earlier ideas about the subject in the modernist and pessimistic traditions presented by philosophers, e g Friedrich Nietzsche. Oswald’s literary style and ideas are also compared to his contemporary modernist writers, for instance Stig Dagerman. Through a psychoanalytical reading of Oswald’s novel using mostly Jacques Lacan’s theories about language the essay argues that it is a story about the nothingness of the subject. It’s also argued that the environment in the novel and Oswald’s use of mythological and classical motifs from Orpheus, Virgil and Dante enhances the themes of nothingness and the bleak outlook on life in the nihilistic post World War II cultural climate. / <p>Slutgiltigt godkännandedatum: 2023-05-30</p>

In the attempt to let it speak its own name, authors of fiction have since the turn of the 20th century developed increasingly nuanced representations of madness. Such complicated productions of literary madness, I suggest, can be understood in terms of a rich fusion of philosophical inquiry and narratology. Through a reading of László Krasznahorkai’s novel War and War, I highlight how madness is staged as a form of extreme alienation resulting from a process of anticommunicative monologic speech. Building from Paul Buchholz concept of verbal nihilism, I argue that the protagonist of Krasznahorkai’s novel is engaged in an unsustainable process of creative unmaking that leads to madness and his suicide. Further, as enabled by Krasznahorkai’s use of narrative ambiguity, my analysis will also shed light on some of the ways that literature can engage with the theoretical and philosophical traditions of the problem of madness. Though some critics would argue that the novel’s extratextual footprint is suggestive of an attempt at reaching out to a community of outsiders, my analysis argues that the text’s overall trajectory of creative unmaking points to their identity as ultimately empty signifiers.

This study examines the criticism of Christianity expressed by Friedrich Nietzsche and Soren Kierkegaard, particularly in relation to the question of moral action. These author's work were both published in the 19th Century. To analyze their written works, a hermeneutic approach is assumed. The Concepts pf slave morality, nihilism, and the disticntion between Christendom and Christianity are emphasized in the previous research and are here used analytically to contrast the author's works. The results of the study reveals both clear similarities and differences between Nietzsche and Kierkegaard's thought. The main difference lies in their views on the Church as an institutional doctrine and the impact of western moral principles on divine and human reason. The main similaraity is the emphasis both authors place on the individual's free will. The analysis also highlights the problematic nature of prevailing principles and the Christian image of God in the author's works. The concept of free will is seen as most central to their arguments, partilcarly in relation to wheter mankind's deire for the Christian God is rational or not. In conclusion to the result, the study also discusses the implications pf the study for teaching about philosophy of religion in the classroom. Therefore, a discussion regarding didactics is held to suggest how this subject matter could be utilized in a teaching context, espacially to encourage critical thinking and reflection.