Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal.

Meine Doktorarbeit behandelt hauptsächlich den todfeindlichen Kampf zwischen Nietzsches Philosophie und Jesus Lehre, im Nietzsches Worte, Judda gegen Rom, Rom gegen Judda. Ich habe versucht, die Quelle dieses Kampfes begrifflich zu erklären. Dafür habe ich den Begriff 'Inkompatibilität' verwendet und ich habe auch versucht, den scheinbaren Widerspruch der Begriffe von Nietzsche zu erklären, z. B., die Kritik an Willensfreiheit und die Freiheit des freien Geistes, der scheinbare Widerspruch zwischen Wille zur Macht und ewiger Wiederkehr des Gleichen und die begriffliche Beziehung zwischen Philosophie und Wissenschaft. Man kann nur einen Standpunkt von Judda gegen Rom haben, weil dieser Kampf keinen Kompromiß erlaubt. / My PhD thesis treat mainly deadly battle between Nietzschean philosophy and christian doctrine, in Nietzschean concept, Jew against Rome, Rome against Jew. The source of this battle has been conceptually explained. The incompatibility describes the source of that deadly battle. The seeming inconsistency of Nietzschean concepts has been explained on entire context of Nietzschean philosophy, for example, the critique of the freedom of will and the freedom of free spirit, the seeming contradiction between will to power and eternal recurrence and conceptual relationship between philosophy and science. Just one standpoint can be chosen between Jew against Rome, because this battle doesn't allow any compromise between them.

A violência sectária e os discursos fanáticos de intolerância e de ódio propalados por fundamentalistas de variadas religiões representam graves dilemas para as modernas democracias em todo o mundo. Ao insistirem na defesa obstinada de suas verdades contra princípios e instituições seculares, os fundamentalismos não poupam esforços para impingirem suas práticas e valores particulares ao resto do mundo. Além disso, a recusa de tais grupos em se abrirem para o diálogo e para a negociação pacífica com os nãofundamentalistas deixa poucas opções para o enfrentamento deste problema, sendo que o emprego da violência vem historicamente se mostrando como uma alternativa catastrófica, pois, ao contrário de eliminar ou atenuar a fúria destruidora dos fundamentalistas, a agressividade acaba alimentando a disposição para o martírio entre esses fanáticos, o que intensifica ainda mais o problema. Entretanto, na medida em que reconhecem que o fim da modernidade trouxe o abandono dos valores e das verdades religiosas tradicionais de outrora, os discursos fundamentalistas parecem dialogar diretamente com as reflexões filosóficas de Friedrich Nietzsche, em particular no que tange ao diagnóstico formulado pelo filósofo acerca de um fenômeno global de desvalorização dos cânones tradicionais de verdade e de valor ambos os quais foram herdados do pensamento socrático-platônico-cristão. Agrupadas em torno do termo niilismo, tais reflexões se constituem num tópico de importância basilar na obra deste filósofo alemão, fazendo-se presentes em seus escritos desde cerca de 1880 até seus últimos trabalhos. Para além de simplesmente constatar a existência de um fenômeno que já se fazia visível desde meados da segunda metade do século XIX, Nietzsche também reflete sobre as consequências fisiopsicológicas da derrocada deste conjunto de princípios éticos, políticos, metafísicos e epistemológicos que até então representava a principal fonte de apoio, de certeza e de segurança para a civilização ocidental. A insegurança, o temor e a desorientação ante o niilismo seriam, no entender do filósofo, o resultado de uma profunda perturbação psíquica e pulsional perante o esfacelamento dos alicerces que antes garantiam a verdade e a segurança para o mundo, a qual, por sua vez, decorreria diretamente do fato de que a maior parte da humanidade veio sendo deliberadamente educada para vincular o sentido da existência a algo situado fora da própria vida. À luz de tais reflexões, esta pesquisa tem por objetivo desenvolver uma hipótese interpretativa que parte da perspectiva inaugurada pelas reflexões de Friedrich Nietzsche sobre o niilismo com vistas a esclarecer como e se seria possível compreender a emergência de diferentes modalidades de fundamentalismos religiosos ao longo do século XX como formas de reação contra o aprofundamento da crise de valores pela qual passa o Ocidente. / Sectarian violence and the fanatical discourses of intolerance and hatred propagated by fundamentalists of various religions represent serious dilemmas for modern democracies around the world. By insisting on the obstinate defense of their truths against secular principles and institutions, fundamentalisms spare no efforts in order to impose their particular practices and values to the rest of the world. Moreover, the refusal of such groups to open themselves to dialogue and peaceful negotiation with non-fundamentalists leaves few options for addressing this problem, and the use of violence has historically proved to be a catastrophic alternative because, instead of eliminating or mitigating the destructive fury of fundamentalists, aggression ends up strengthening the willingness for martyrdom among these fanatics, which further intensifies the problem. However, insofar as they recognize that the end of modernity brought the abandonment of the traditional values and religious truths of old, fundamentalist discourses seem to talk directly with the philosophical reflections of Friedrich Nietzsche, particularly in relation to the diagnosis formulated by the philosopher about a global phenomenon of devaluation of the traditional canons of truth and value, both of which were inherited from the Socratic-platonic-Christian thought. Gathered around the term nihilism, such reflections are a topic of fundamental importance in the work of this German philosopher, being present in his writings from about 1880 to his last works. In addition to simply establish the existence of a phenomenon that was already visible since the middle of the second half of the nineteenth century, Nietzsche also reflects upon the physiopsychological consequences of the collapse of this set of ethical, political, metaphysical and epistemological principles that hitherto represented the main source of support, of certainty and security to the Western civilization. Insecurity, fear and disorientation towards nihilism would be, according to the philosopher, the result of a deep psychic and instinctual disturbance towards the disintegration of the foundations that once guaranteed the truth and security for the world, which in turn, would result directly from the fact that most of humanity has come to be deliberately educated to link the meaning of existence to something outside of life itself. In light of these considerations, this research aims to develop an interpretive hypothesis that starts from the perspective opened up by the reflections of Friedrich Nietzsche about nihilism in order to clarify how and if it would be possible to understand the emergence of different modalities of religious fundamentalisms throughout the twentieth century as forms of reaction against the deepening of the crisis of values through which passes the West.

As filosofias da Vontade de Arthur Schopenhauer e Friedrich Wilhelm Nietzsche apresentam duas posturas antagônicas em relação ao sentido da vida. Em ambos a vida deve ser explicada como a expressão de uma força cega e irracional, tornando-se sinônimo de dor e sofrimento - contudo, a reação de cada um diante deste achado filosófico do século XIX os coloca em caminhos contrários. No elogio schopenhaueriano da negação da vontade, da fuga ascética em direção ao Nada, Nietzsche encontra o antípoda de sua filosofia, o niilismo passivo contra o qual propõe o niilismo ativo da afirmação do Eterno retorno. / Arthur Schopenhauer and Friedrich Wilhelm Nietzsche\'s philosophies of Will present two contrary positions in relation to the sense of life. In both cases life should be explained as an expression of blind and irrational force, becoming a synonym of pain and suffering - nevertheless, the reaction of each in the face of this philosophic finding of the XIX century, places them in opposing paths. In the Schopenhaueran commendation to the denial of will, of self-denying escape in the direction of Nothing, Nietzsche finds the opposite to his philosophy, passive nihilism against which he proposes active nihilism of the affirmation of the Eternal return.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-03-21T12:47:23Z No. of bitstreams: 1 Gustavo dos Santos Prado.pdf: 5513365 bytes, checksum: 2fe4c359115e31237d50bd893d81e8d0 (MD5) / Made available in DSpace on 2017-03-21T12:47:23Z (GMT). No. of bitstreams: 1 Gustavo dos Santos Prado.pdf: 5513365 bytes, checksum: 2fe4c359115e31237d50bd893d81e8d0 (MD5) Previous issue date: 2017-03-10 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This research has as an objective to investigate punk culture throughout the decades of 1980 and 1990 and its appropriation by the mainstream market. Therefore, it discusses the “youth punk nihilism”, considering it key in order to comprehend the punk culture represented in fanzines. Verifying how these fanzines were produced and its forms of circulation inside the punk movement. The anarchic postures, as well as political, economic, social and religious views of the editors are problematized. Recovering the thematic proposals of the punk fanzines, such as misery, environment, violence in the relationships/tension among punks and carecas do subúrbio, focusing on more frequent issues and representations, such as: death and critics to the mainstream market. The background of Cólera, a São Paulo band, is analyzed through the newsletters issued by their fan club, which regain the output of the band inside and outside the underground scene, as well as the obstacles and inquiries of the group because of its proximity with the large media. The punk movement and its sonority, as well as the tension with Popular Brazilian Music and commercial rock where traced, trying to retrieve a space for Brazilian punk inside the historiography of “MPB”. This research seeks to scrutinize the journey of the movement and punk culture, as well as its incorporation into the mainstream market, observing the esthetical alterations of fanzines, remains and appropriations of punk esthetics, as well as the dissemination of the collage technique at the contemporaneous media / Esta pesquisa procura investigar a cultura punk ao longo das décadas de 1980 e 1990 e sua apropriação pelo mercado de massa. Para tanto, discute o “niilismo punk juvenil”, considerado como estratégico para se compreender a cultura punk representada nos fanzines. Verifica como foram produzidos esses fanzines e suas formas de circulação no interior do movimento punk. Problematiza o posicionamento anarquista e as visões políticas, econômicas, sociais e religiosas dos editores. Recobra as propostas temáticas dos fanzines punks, como a miséria, o meio ambiente, a violência e as relações/tensões entre punks e carecas do subúrbio, com especial atenção aos assuntos e representações mais frequentes: a morte e as críticas ao mercado de massa. Prioriza-se a trajetória do grupo paulistano Cólera, por intermédio dos boletins organizados por seu fã-clube, permitindo recuperar a atuação da banda dentro e fora da cena underground, bem como os impasses e questionamentos ao grupo em razão de sua proximidade com a grande mídia. O movimento e sonoridade punk e suas tensões com a Música Popular Brasileira e com o rock comercial são rastreados, visando reaver um espaço para o punk brasileiro dentro da historiografia da “MPB”. Procura-se esquadrinhar a trajetória do movimento e cultura punk, bem como a sua incorporação ao mercado de massa, observando-se as mudanças estéticas nos fanzines e as permanências e apropriações da estética punk, como a disseminação do uso da técnica da colagem nas mídias contemporâneas

Cheung Ching Lap Dickson. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2004. / Includes bibliographical references (leaves 77-78). / Abstracts in English and Chinese. / English Abstract --- p.i / Chinese Abstract --- p.iii / Introduction --- p.1 / Chapter Chapter One --- Alienation' and The Grotesque --- p.9 / Chapter Chapter Two --- Impressionism' and 'Alienation' --- p.26 / Chapter Chapter Three --- "Conrad, Nietzsche, and Nihilism" --- p.52 / Conclusion --- p.73 / Bibliography --- p.77

Fundação Carlos Chagas Filho de Amparo a Pesquisa do Estado do Rio de Janeiro / Fundação de Amparo à Pesquisa do Estado do Rio de Janeiro / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente dissertação tem como objetivo principal descrever, em suas especificidades e abrangência, o conceito de vontade de poder no pensamento nietzschiano, mostrando como a metafísica, em sua essência moral, pode ser entendida a partir desse pensamento. A partir do diálogo nietzschiano com pensadores da tradição, pretende-se analisar o conceito de metafísica e como ele possibilita o momento histórico denominado morte de Deus, que desencadeia a experiência do niilismo. Ao descrever o desenvolvimento do pensamento Ocidental, o texto busca evidenciar porque Nietzsche pode denominar a história da metafísica como vontade de verdade. A partir daí, se reconstrói a relação fundamental existente entre as noções de verdade e conhecimento nas nuances de cada época do pensamento metafísico, mostrando como tal processo culmina, no pensamento nietzschiano, com o questionamento acerca do próprio valor da verdade. Por outro lado, a dissertação pretende mostrar como a morte de Deus e o niilismo possibilitam, de certa maneira, o surgimento da própria filosofia nietzschiana, defendendo que o perspectivismo e a vontade de poder são pensamentos possibilitados pelo próprio desenvolvimento histórico da metafísica. / This dissertation intends to describe, in its specificity, the concept of will to power in Nietzsche's thought, showing how the metaphysics can be understood from this thought. From the dialogue between Nietzsche and thinkers of the tradition, this study intends to analyze the concept of metaphysics and the historical moment called the "death of God", together with nihilism. In describing the development of Western thought, the text seeks to show why Nietzsche might call the history of metaphysics the will to truth. Therefrom, it reconstructs the fundamental relationship between the notions of truth and knowledge in the nuances of each season of the metaphysical thought, showing how this process culminates in Nietzsche's thought, with the questioning of the value of truth. The other hand, the dissertation aims to show how the death of God and nihilism make possible, in a sense, the emergence of Nietzsche's own philosophy, arguing that the will to power and perspectivism are thoughts made possible by the historical development of metaphysics.

Partant du constat que l’homme est ce vivant qui a à créer son propre milieu de vie, nous nous interrogeons ici sur ce que le rapport (sémiotique) des hommes à leur environnement présuppose comme rapport (symbolique) des hommes entre eux. Plus précisément, nous cherchons à cerner comment la technoscience façonne un milieu adéquat à la perpétuation des rapports sociaux capitalistes, en particulier en ce qui concerne sa dimension temporelle. Comme le soutenait la Théorie critique, les progrès de la rationalité s’accomplissent paradoxalement dans une parfaite mystification de la logique sociale qui nous domine. Cependant, selon nous, il s’agit moins d’une conséquence du développement dans l’histoire de l’abstraction scientifique que d’une manière sociale-historique de constituer objectivement un certain rapport au temps. Aussi nous étudions sous cet aspect les effets réels de l’abstraction, c’est-à-dire les effets fétichistes et mutilants d’une violence sociale qui se présente à nous sous l’allure d’un destin. La norme inscrite dans le fait nous pousse ainsi à devenir conforme à ce que le « décret divin » a prévu pour nous. La valeur de l’existence de chacun se mesure alors au seul impératif de valorisation infinie du capital inscrit dans l’ordre même des choses, et où renoncer à être devient la condition pour avoir un monde. Notre liberté de sujet autonome a donc pour condition cette domination indirecte qui met en jeu rien moins que notre possibilité d’être. Aussi, faire être ceux qui du point de vue d’un tel monde ne sont rien implique la possibilité de rompre un tel destin et d’envisager la justice dans son rapport à ce temps désajusté, désormais en crise, et hanté du spectre de ceux qui refusent de renoncer. / Considering that man, as a living creature, has to create his own environment, we ask here about the kind of relations are presupposed between the (semiotical) link man has with his environment and the (symbolical) link existing among men themselves. More specifically, we try to determine how technoscience is shaping the adaquate context to perpetuate capitalists social relationships, in particular concerning temporal dimension. As claimed by the Critical Theory, progress of rationality paradoxically accomplish itself in the pure mystified domination of social relationships. However, for us, this is less the consequence of the historical development of abstraction than a socio-historical manner to objectify a certain link to time. Hence, under this consideration, we are here analysing the real effect of abstraction, that is, the fetishistics and mutilating effets of a social violence that appears to us in the form of a destiny. Norms incorporated in facts thus lead us to become compliant to the « divine decree » that has been planned for us. The value of each existence is therefore estimated according the unique imperative of capital infinite valuation inscribed in the nature of things, and where renouncing to be is the condition to have a world to live in. Our freedom, as an autonomous subject, hence depends on this indirect domination involving nothing less than the possibility to be. Unable the existence of those who in this world are nothing implies thus the possibility of breaking that destiny, envisaging justice in its link to this time « out of joint », now in crisis, and haunted by all those who refuse to waive.

[pt] Aquilo que Martin Heidegger considera o niilismo moderno e a consu-mação da metafísica constituiriam, segundo ele, dois dos grandes fundamentos do pensamento nietzschiano e do que seria uma época moderna. A filosofia de Nietzsche é a que melhor reflete os rumos da metafísica, no sentido do resgate de sua essência no mundo grego, e da descoberta, aí, de seu caráter eminentemente niilista. Isto pressupõe uma consumação, um esgotamento da metafísica, mas também o descortinar de um outro início a partir do significado do ser. Hei-degger desenvolve seu argumento com base no que diz ser os cinco títulos cen-trais da metafísica nietzschiana; são eles: vontade de poder, eterno retorno do mesmo, transvaloração de todos os valores até aqui, além-do-homem e o próprio niilismo. Torna-se inevitável, porém, em meio ao aprofundamento de tais temas, a descoberta de que as conclusões sobre a filosofia de Nietzsche aca-bam por falar muito do próprio pensamento heideggeriano e, indo mais à fundo, de sua história de filiação à ideologia nazista. / [en] What Martin Heidegger considers nihilism and the consummation of the methaphysics would constitute, according to him, two of the big fundamen-tals of nietzsche s thinking and the modern era. Nietzsche s philosophy reflect the course of metaphysics on its way from the recovery of its greek world essence, as eminently nihilist. This assumes a consummation, a fulfillment os metaphys-ics, but also the unveiling of another beginning based on the meaning of the being. Heidegger develops his concepts according to what he calls Nietzsche s main five titles; they are: will power, eternal return of the same, transvalu-ation of all values, beyond man and the nihilism itself. Becomes inevitable, however, with the deepening of such issues, the discovery that the conclusions about Nietzsche reveal s a lot of the heideggerian s thinking itself, and, going further, ist history of affiliation with the Nazi ideology.

The aim of this study is to examine if Kenneth, a character in the novel Nyår by Stig Larsson, takes his ethical responsibility for one of the characters that appears in one section of the book, Ann. Nyår has often been related to morality. This study shows that Levinas philosophy of ethics is a supplement to the discussion of morality. According to Levinas, a person that acts in a non-moral way still can act in a righteous ethical way. With this starting point, it is possible to be close to the text and to bring out new perspectives on the novel. Kenneth is a nihilist, but has got the possibility to take his ethical responsibility for Ann. The ethical responsibility for another person, according to Levinas, always comes first. Kenneth, like everybody else, is obligated to this responsibility.