Submitted by Nara Lays Domingues Viana Oliveira (naradv) on 2015-07-07T15:42:52Z No. of bitstreams: 1 rafaelo.pdf: 418525 bytes, checksum: be7af0f40e05e066da5fc931e392159c (MD5) / Made available in DSpace on 2015-07-07T15:42:53Z (GMT). No. of bitstreams: 1 rafaelo.pdf: 418525 bytes, checksum: be7af0f40e05e066da5fc931e392159c (MD5) Previous issue date: 2012-10-29 / Nenhuma / Este trabalho apresenta a gênese do conceito de Deus no homem, segundo a interpretação que fazemos da filosofia de Friedrich Wilhelm Nietzsche. Através do título “O nascimento de Deus segundo Nietzsche”, procuramos mostrar como pôde surgir, conforme o filósofo, a crença no conceito de Deus, interpretando-a como resultado de uma determinada hierarquia de forças e de vontade de poder, as quais caracterizam a espécie humana. Ao abordar o tema da gênese da ideia moral de Deus, podemos perceber que Nietzsche não conta a história do surgimento de uma entidade metafísica. O que ele investiga em obras como a “Genealogia da moral” é, sobretudo, como o conceito e o sentimento de Deus no homem nasceu e se desenvolveu no curso do tempo, levando sempre em consideração o tipo de forças e de vontade de poder que estão por trás desse desenvolvimento. Para empreender essa proposta, utilizamos textos do próprio Nietzsche, com ênfase nas obras e escritos das chamadas segunda e terceira fases de seu pensamento, mais precisamente, das obras e escritos a partir de “Humano, demasiado humano”, de 1878. Incluem-se, portanto, os textos e escritos que vão de 1878 até 1889, tanto os que constam nas obras publicadas durante a vida de Nietzsche, quanto nas publicadas após a sua morte, entre elas, a edição da obra “A vontade de poder”, de 1906, publicada por Kröner, com 1067 aforismos. Também fizemos uso de alguns comentadores quando suas posições se mostraram relevantes para a compreensão desses escritos. / This paper presents the genesis of the concept of God in man, according to the interpretation we make of the philosophy of Friedrich Wilhelm Nietzsche. Through the title "The birth of God according to Nietzsche”, we show how it might arise, according to the philosopher, the belief in the concept of God, interpreting it as a result of a certain hierarchy of forces and will to power to characterize the human species. Addressing the issue of the genesis of the moral idea of God, we realize that Nietzsche does not tell the story of the emergence of a metaphysical entity. What he investigates in works such as "Genealogy of Morals" is, above all, as the concept and feeling of God in man was born and developed in the course of time, always taking into consideration the type of forces and will to power behind this development. To undertake this proposal, we use Nietzsche's own texts, with emphasis on the works and writings of so-called second and third phases of his thought, more accurately, works and writings from "Human, All Too Human," 1878. Included are therefore texts and writings ranging from 1878 to 1889, both appearing in works published during the life of Nietzsche, as in published after his death, among them the issue of "The will to power, "1906, published by Kröner, 1067 with aphorisms. We also made use of some commentators when their positions were relevant to the understanding of these writings.

Made available in DSpace on 2016-04-29T14:16:55Z (GMT). No. of bitstreams: 1 SSO - Monique Borba Cerqueira.pdf: 1545621 bytes, checksum: 5763b7500fe4e136e701fe93e39e5484 (MD5) Previous issue date: 2006-10-11 / The wide variety of classification concepts used to characterize the poor has been accompanied by a rationale that admonishes them, idealizes them or execrates them. Beyond linking poverty to material and social destitution, its most apparent form of manifestation relates to a contemptible situation that is engendered by a moral universe where people are standardized, as a means to belittle the many dimensions of life of the so-called poor . This is how poverty, as a driving force, soars and spills over on to talks, settings and subjectivities, thus identifying itself with a vast set of practices that conforms to its frames, designations and recreations that are inherent to subalternity. The present study aims to deconstruct the powerlessness of the poor and highlights the instance of domination to which they are subjected by discussing the legitimacy of the moral construct that shapes and defines the configuration of the poor. It attempts to dessentialize the issue of poverty and the poor as a machination intended to inflict suffering, pity and submission to focus on the exhaustion of civility standards and the need to create new modes of life. By framing the possibility of the emergence of a new ethical-political subject, this study centers on the power of the arts, especially cinema and literature, to analyze the following characters: Charles Chaplin s Tramp; the Brazilian mulatto beauty, Gabriela, taken from Jorge Amado s book of the same name and Macabéa, the female migrant from Northeastern Brazil created by writer Clarice Lispector. These three characters reveal the strength of the poor and are a path to different forms of resistance and creation that develop into new ways of thinking, feeling and experiencing the world under a positive and creative perspective / A vasta classificação utilizada para caracterizar o homem pobre é acompanhada por formas de exortá-lo, idealizá-lo, esconjurá-lo. Para além da associação da pobreza à destituição material, sua forma mais aparente corresponde a uma situação reles e desprezível, engendrada por um universo moral que possui o ardil de uniformizar, tornando pejorativas várias dimensões da vida dos chamados pobres . É assim que enquanto força dinâmica, a pobreza se ergue e circula, ocupando falas, cenários, subjetividades, identificando-se a um amplo conjunto de práticas que operam seus enquadres, nomeações e recriações constantes da subalternidade. Este trabalho objetiva desconstruir a impotência dos pobres, ao debater o construto moral que produz e atualiza sua figuração, evidenciando a instância de dominação que lhe é própria. Trata-se de desessencializar a questão da pobreza e dos pobres como maquinação capaz de imputar sofrimento, piedade e resignação, dando centralidade ao esgotamento dos padrões civilizatórios e à urgência da criação de novos modos de vida. A partir da possibilidade da emergência de um novo sujeito ético-político, o recorte de pesquisa privilegia o campo das artes, onde são destacados da literatura e do cinema os personagens a serem analisados: O vagabundo Carlitos, de Charles Chaplin, a mulata Gabriela de Jorge Amado e a nordestina Macabéa da obra de Clarice Lispector. Os personagens revelam a potência dos pobres, configurando formas de resistência e criação que circulam e se expandem como novos modos de sentir, pensar e experimentar o mundo, numa perspectiva afirmativa e criadora

Today the conception of human rights is an idea that preserves its intransitive, inalienable and indivisible quality with a cross-cultural reference. The idea of human rights, entering our lives from the 18th century onwards, has gained a worldwide recognition through the Universal Declaration of Human Rights. The idea occupies place both at the level of rules and principles as a project and at the level of our daily problem solutions, modifications and the daily course of our lives as a pragmatics. The political framework provides the idea of human rights such a justification that it constitutes a significant part of our decisions, thoughts and actions. On the other hand, the grounds of the idea has been questioned as a part of the Enlightenment project since it was first articulated and especially in recent decades certain radical criticisms originating from Nietzche&rsquo / s thought became prevalent. The thesis questions this easy alliance between Nietzsche and radical attacks to human rights thought. In the first chapter, I first provided a brief historical overview of the idea of human rights. Then, I had a closer look towards the principles of universality, equality, autonomy and is-ought distinction with special reference to Kantian formulations of these concepts and in the second chapter, I elaborate Nietzsche&rsquo / s perception of these same principles and our understanding of conventional morality in general, to reach an articulated answer to the question: Would Nietzsche be categorically against human rights? I conclude that his philosophical attitude to these four principles differ from each other. In this context the thesis regards Nietzschean informal structures over the Kantian formal ones as complementary for a full grasp of the idea of human rights by offering a connection of the transitionality between Kant and Nietzsche.

A Vontade de Poder no pensamento de Nietzsche é a expressão da vida, sem nenhuma outra conotação, seja metafísica, religiosa, moral ou psicológica. Para seu entendimento como filosofema foram analisados outros conceitos correlatos, tais como vida e existência, sendo a vida a expressão puramente biológica e a existência a construção psicológica que atribui um sentido à vida; ser humano, como o ente que se construiu, criando e desenvolvendo características específicas como a razão, a inteligência, a memória, o querer e a concrescência; o conhecimento, como recurso para construção da existência. Para o entendimento deste ser humano, no pensamento de Nietzsche, é necessário enquadra-lo dentro daquilo que ele chama de espírito histórico, civilização, mundo e forças vitais. Somente dentro deste conjunto de conceitos a Vontade de Poder se sobressai não só como a expressão da vida, mas também como seu enaltecimento. A vida ou se fortalece continuamente ou perece. A maioria dos intérpretes, no entanto, se dedicou a analisar a expressão Vontade de Poder – Wille zur Macht – sob o aspecto metafísico. Aqui são analisados seis entre os principais – Arthur C. Danto, Maudemarie Clark, John Richardson, Peter Poellner, Martin Heidegger e Karl Jaspers – sendo que para alguns a expressão é um princípio metafísico e para outros não. A expressão Vontade de Poder – Wille zur Macht – nas obras de Nietzsche, tanto nas que foram publicadas como nas que não foram, não tem essa conotação metafísica. Nietzsche, pelo menos, não estava preocupado com a questão metafísica da Vontade de Poder. Sua preocupação era com a vida, e a vida neste mundo, que havia, segundo ele, perdido o sentido porque se fundamentou sobre valores supostamente absolutos e eternos, mas que ao perderem sua validade possibilitaram o surgimento do niilismo. Para Nietzsche, portanto, a Vontade de Poder é enaltecimento da vida – e nada mais! / The Will to Power on Nietzsche’s thought is the expression of life, without another connection, such metaphysical, religious, moral or psychological. For his understanding with phylosofema was been analyzed another correlated concepts, such like life and existence; the life purely biological and the existence the psychological construction which ascribes a sense to life; human being, like the being which constructs itself, creating and developing specific characteristics like the reason, the intelligence, the memory, the will and the conscience; the knowledge, as resource for existence’s construction. For the understanding of this human being, on Nietzsche’s thought, is necessary to frame it within of that which he call historical spirit, civilization, world and vital forces. Only within this concept’s complex the Will to Power excels so far the life’s expression as his enhancement. The life either continually grows or perishes. The interpreter’s majority, however, applied oneself to analyze the expression Will to Power – Wille zur Macht – under the metaphysical aspect. Here are analyzed six among the principals, Arthur C. Danto, Maudemarie Clark, John Richardson, Peter Poellner, Martin Heidegger e Karl Jaspers; this expression is a metaphysical principle for some and not for others. The expression Will to Power – Wille zur Macht – in Nietzsche’s works so in published as in unpublished, hasn’t that metaphysical connection. Nietzsche, at least, hasn’t worried with the metaphysical question of will to power. His preoccupation has with the life, and the life in this world, which, according to Nietzsche, has lost the sense because substantiate itself upon values so-called absolute and eternal, but that losing his validity enabled the nihilism’s emergence. Hence for Nietzsche the will to power is life’s enhancement – and nothing besides!

A Vontade de Poder no pensamento de Nietzsche é a expressão da vida, sem nenhuma outra conotação, seja metafísica, religiosa, moral ou psicológica. Para seu entendimento como filosofema foram analisados outros conceitos correlatos, tais como vida e existência, sendo a vida a expressão puramente biológica e a existência a construção psicológica que atribui um sentido à vida; ser humano, como o ente que se construiu, criando e desenvolvendo características específicas como a razão, a inteligência, a memória, o querer e a concrescência; o conhecimento, como recurso para construção da existência. Para o entendimento deste ser humano, no pensamento de Nietzsche, é necessário enquadra-lo dentro daquilo que ele chama de espírito histórico, civilização, mundo e forças vitais. Somente dentro deste conjunto de conceitos a Vontade de Poder se sobressai não só como a expressão da vida, mas também como seu enaltecimento. A vida ou se fortalece continuamente ou perece. A maioria dos intérpretes, no entanto, se dedicou a analisar a expressão Vontade de Poder – Wille zur Macht – sob o aspecto metafísico. Aqui são analisados seis entre os principais – Arthur C. Danto, Maudemarie Clark, John Richardson, Peter Poellner, Martin Heidegger e Karl Jaspers – sendo que para alguns a expressão é um princípio metafísico e para outros não. A expressão Vontade de Poder – Wille zur Macht – nas obras de Nietzsche, tanto nas que foram publicadas como nas que não foram, não tem essa conotação metafísica. Nietzsche, pelo menos, não estava preocupado com a questão metafísica da Vontade de Poder. Sua preocupação era com a vida, e a vida neste mundo, que havia, segundo ele, perdido o sentido porque se fundamentou sobre valores supostamente absolutos e eternos, mas que ao perderem sua validade possibilitaram o surgimento do niilismo. Para Nietzsche, portanto, a Vontade de Poder é enaltecimento da vida – e nada mais! / The Will to Power on Nietzsche’s thought is the expression of life, without another connection, such metaphysical, religious, moral or psychological. For his understanding with phylosofema was been analyzed another correlated concepts, such like life and existence; the life purely biological and the existence the psychological construction which ascribes a sense to life; human being, like the being which constructs itself, creating and developing specific characteristics like the reason, the intelligence, the memory, the will and the conscience; the knowledge, as resource for existence’s construction. For the understanding of this human being, on Nietzsche’s thought, is necessary to frame it within of that which he call historical spirit, civilization, world and vital forces. Only within this concept’s complex the Will to Power excels so far the life’s expression as his enhancement. The life either continually grows or perishes. The interpreter’s majority, however, applied oneself to analyze the expression Will to Power – Wille zur Macht – under the metaphysical aspect. Here are analyzed six among the principals, Arthur C. Danto, Maudemarie Clark, John Richardson, Peter Poellner, Martin Heidegger e Karl Jaspers; this expression is a metaphysical principle for some and not for others. The expression Will to Power – Wille zur Macht – in Nietzsche’s works so in published as in unpublished, hasn’t that metaphysical connection. Nietzsche, at least, hasn’t worried with the metaphysical question of will to power. His preoccupation has with the life, and the life in this world, which, according to Nietzsche, has lost the sense because substantiate itself upon values so-called absolute and eternal, but that losing his validity enabled the nihilism’s emergence. Hence for Nietzsche the will to power is life’s enhancement – and nothing besides!

A Vontade de Poder no pensamento de Nietzsche é a expressão da vida, sem nenhuma outra conotação, seja metafísica, religiosa, moral ou psicológica. Para seu entendimento como filosofema foram analisados outros conceitos correlatos, tais como vida e existência, sendo a vida a expressão puramente biológica e a existência a construção psicológica que atribui um sentido à vida; ser humano, como o ente que se construiu, criando e desenvolvendo características específicas como a razão, a inteligência, a memória, o querer e a concrescência; o conhecimento, como recurso para construção da existência. Para o entendimento deste ser humano, no pensamento de Nietzsche, é necessário enquadra-lo dentro daquilo que ele chama de espírito histórico, civilização, mundo e forças vitais. Somente dentro deste conjunto de conceitos a Vontade de Poder se sobressai não só como a expressão da vida, mas também como seu enaltecimento. A vida ou se fortalece continuamente ou perece. A maioria dos intérpretes, no entanto, se dedicou a analisar a expressão Vontade de Poder – Wille zur Macht – sob o aspecto metafísico. Aqui são analisados seis entre os principais – Arthur C. Danto, Maudemarie Clark, John Richardson, Peter Poellner, Martin Heidegger e Karl Jaspers – sendo que para alguns a expressão é um princípio metafísico e para outros não. A expressão Vontade de Poder – Wille zur Macht – nas obras de Nietzsche, tanto nas que foram publicadas como nas que não foram, não tem essa conotação metafísica. Nietzsche, pelo menos, não estava preocupado com a questão metafísica da Vontade de Poder. Sua preocupação era com a vida, e a vida neste mundo, que havia, segundo ele, perdido o sentido porque se fundamentou sobre valores supostamente absolutos e eternos, mas que ao perderem sua validade possibilitaram o surgimento do niilismo. Para Nietzsche, portanto, a Vontade de Poder é enaltecimento da vida – e nada mais! / The Will to Power on Nietzsche’s thought is the expression of life, without another connection, such metaphysical, religious, moral or psychological. For his understanding with phylosofema was been analyzed another correlated concepts, such like life and existence; the life purely biological and the existence the psychological construction which ascribes a sense to life; human being, like the being which constructs itself, creating and developing specific characteristics like the reason, the intelligence, the memory, the will and the conscience; the knowledge, as resource for existence’s construction. For the understanding of this human being, on Nietzsche’s thought, is necessary to frame it within of that which he call historical spirit, civilization, world and vital forces. Only within this concept’s complex the Will to Power excels so far the life’s expression as his enhancement. The life either continually grows or perishes. The interpreter’s majority, however, applied oneself to analyze the expression Will to Power – Wille zur Macht – under the metaphysical aspect. Here are analyzed six among the principals, Arthur C. Danto, Maudemarie Clark, John Richardson, Peter Poellner, Martin Heidegger e Karl Jaspers; this expression is a metaphysical principle for some and not for others. The expression Will to Power – Wille zur Macht – in Nietzsche’s works so in published as in unpublished, hasn’t that metaphysical connection. Nietzsche, at least, hasn’t worried with the metaphysical question of will to power. His preoccupation has with the life, and the life in this world, which, according to Nietzsche, has lost the sense because substantiate itself upon values so-called absolute and eternal, but that losing his validity enabled the nihilism’s emergence. Hence for Nietzsche the will to power is life’s enhancement – and nothing besides!

Made available in DSpace on 2017-07-10T18:26:27Z (GMT). No. of bitstreams: 1 Felipe Renan Jacubowski.pdf: 1744971 bytes, checksum: 7afb0e462c96efe203ee15b408eb10eb (MD5) Previous issue date: 2011-07-27 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The incessant criticism of Nietzsche to the mechanicism (Mechanistik) presents in his later writings show the importance of the refutation of the mechanistic thinking. The aim of this paper is to propose, after investigation of the criticism nietzschinian to mechanicism, the will to power (Wille zur Macht) as a conception of the world and the life able to overcome it. In criticizing the mechanicism, the German philosopher seeks to overcome its many facets imposing the doctrine of will to power as dominant. Nietzsche does not attack the mechanicism from a single point of view, but from multiple perspectives, denounces it as a theory which reduces the coming-to-be the logic, as dogmatic science, as theory teleological, utilitarian, and as a particular form of metaphysics and of christianity. From the dynamic struggle between impulses and the tendency of growth of intensity, Nietzsche aims to provide an interpretation of the processes that not only exceeds the present explanations at the mechanistic theories, but, above all, that affirms the life as a continuous struggle and overcoming. This new attitude of the world, thought as overcoming of the mechanicism, emerges from a Homogeneität of effectiveness (Wirklichkeit) in which every event is explained in terms of the will to power: there are no metaphysical dichotomies present in the world, has no teleology, was not created by a god. The world is changing or moving around, without beginning or end, and returns eternally. The life or the body is no longer thought of as organized matter and becomes a battleground between various forces or impulses that struggle each other for more power in a continuous process of overcoming resistance. In this confrontation between mechanicism and will to power, Nietzsche needs of the life as criterion to establish the superiority of his theory. It is from a psychophysiological analysis of the life that the differences can be established: through the investigation of the present symptom in all evaluation, it establishes a hierarchy (Rangordnung) between types of life. The outcome of this can to denounce the mechanicism as a physiological symptom of decay, ie, as a theory that denies the dynamic and perspectivist character of the life. Conceiving that the mechanistic theories are rooted in moral and metaphysical prejudices, the philosopher considers the mechanicism a theory inferior and presents the will to power as upper. On contrary of the mechanicism, the will to power affirms the life as continuous overcoming, and, therefore, Nietzsche considers an upper interpretation, presenting it as a new alternative explanation of the existence. / As incessantes críticas de Nietzsche ao mecanicismo (Mechanistik) presentes em seus últimos escritos evidenciam a importância da refutação do pensamento mecanicista. O objetivo da presente dissertação é propor, após a investigação das críticas nietzschianas ao mecanicismo, a vontade de potência [Wille zur Macht] como uma concepção de mundo e de vida capaz de superá-lo. Ao criticar o mecanicismo, o filósofo alemão procura superar suas várias facetas impondo a doutrina da vontade de potência como dominante. Nietzsche não ataca o mecanicismo partindo de um único ponto de vista, porém, em múltiplas perspectivas, denuncia-o como teoria que reduz o vir-a-ser à lógica; como ciência dogmática; como teoria teleológica e utilitarista; e como forma particular de metafísica e de cristianismo. A partir da luta dinâmica entre os impulsos e da tendência de crescimento de intensidade, Nietzsche pretende fornecer uma interpretação dos processos que não apenas ultrapasse as explicações presentes nas teorias mecanicistas, mas, sobretudo, que afirme a vida enquanto luta e superação contínua. Essa nova postura de mundo, pensada como superação do mecanicismo, emerge de uma Homogeneität da efetividade (Wirklichkeit) em que todo acontecimento é explicado em termos de vontade de potência: não há quaisquer dicotomias metafísicas presentes no mundo, não possui nenhuma teleologia, não foi criado por um deus. O mundo é mudança ou movimento por toda parte, sem início nem fim, e retorna eternamente. A vida ou o corpo deixa de ser pensada como matéria organizada e passa a ser um campo de batalha entre várias forças ou impulsos que lutam entre si por mais potência, em um processo contínuo de superação de resistências. Nesse confronto entre mecanicismo e vontade de potência, Nietzsche precisa da vida como critério para estabelecer a superioridade de sua teoria. É a partir de uma análise psicofisiológica da vida que as diferenças podem ser estabelecidas: por meio da investigação do sintoma presente em toda valoração, institui-se uma hierarquia (Rangordnung) entre tipos de vida. O resultado dessa análise pode denunciar o mecanicismo como sintoma de decadência fisiológica, ou seja, como teoria que nega o caráter dinâmico e perspectivista da vida. Concebendo que as teorias mecanicistas estão enraizadas em preconceitos morais e metafísicos, o filósofo considera o mecanicismo uma teoria inferior e apresenta a vontade de potência como superior. Ao contrário do mecanicismo, a vontade de potência afirma a vida como superação contínua, e, portanto, Nietzsche a considera uma interpretação superior, apresentando-a como uma nova alternativa explicativa da existência.

Czech Literary Anarchism in the Context of Socialism and the Women's Movement (1890-1914) Abstract The thesis focuses on Czech pre-WWI anarchism. It analyses it as a modernist movement comprising various activities spanning political propaganda, proposals of social organisation and thinking about moral values as well views on the arts and literary production. The aim is to present literary texts written by anarchists against a backdrop of other types of expression. At the same time, the thesis assesses anarchism in the historical context of other political, social, artistic and philosophical movements. We study the interweaving of ideological and aesthetic schemes of Czech anarchism, especially with socialism and feminism, but also concerning decadence, Friedrich Nietzsche's philosophy and writings of the German Friedrichshagen poets' and anarchists' circle. The thesis focuses on how anarchism understands human beings and their relationship to the world and society. Given the anarchists' focus on the free individual, we present strategies of emancipation from traditional conventions and institutions such as marriage, family and the state. We also concentrate on reforms concerning morals and similarities with the feminist turn to one's own bodily and psychical experiences as starting points for setting...

This study explores the representation of the hero in Lawrence and Andrew Wachowski’s Matrix film trilogy, which comprises The Matrix (Wachowski, Wachowski&Silver 1999), Matrix Reloaded (Wachowski, Wachowski&Silver 2003a) and The Matrix Revolutions (Wachowski, Wachowski&Silver 2003b). Special reference is made to how Neo embodies a postmodern view of heroism. This implies an exploration into the relationship between Neo, the protagonist and hero in the Matrix trilogy, and his mythological predecessors, as well as the relationship between the representation of Neo and ideas concerning heroism. In order to further understand the nature of heroism in the Matrix trilogy, the ideas of two philosophers, namely Friedrich Nietzsche (1844-1900) and Gilbert Keith Chesterton (1874-1936), are explored and compared. It is argued in this study that the heroism presented to the viewer by the Matrix trilogy can be interpreted as being representative of the meeting of the apparently contradictory ideas of these two philosophers. Both of these philosophers, though striving for a heroic ideal, arrived at vastly different conclusions. This study, whilst considering the nature of heroism in these two views, also seeks offer an examination of the relationship that Nietzsche’s and Chesterton’s writings have to one another. This examination is not an attempt to take sides with either of these philosophers, but merely to point out certain aspects of their two distinctive viewpoints as they relate to the films in question. This study especially seeks to investigate the claim that Neo is the embodiment of the Übermensch, the figure that most clearly resembles Nietzsche’s heroic ideal. Chesterton’s views of heroism are referred to in order to counter-balance and contextualise Nietzsche’s views on this. Mainly ethical aspects of the character and narrative of the hero are focused on in this study in order to show, firstly, that these more abstract aspects are implicit in the representation of the hero in the Matrix trilogy, and secondly, that the hero belongs to a moral taxonomy. The final aim of this study is to present a coherent view of the many facets of heroism that incorporates an assessment of how philosophy, ideology and semiology underpin the visual. / Dissertation (MA (Visual Studies))--University of Pretoria, 2007. / Visual Arts / unrestricted

Present thesis aims at revealing both touching points and different points of departure in Nietzsche's and Dostoevsky's concept of superman by using so called philosophical- anthropological approach to the questions matter. It takes into account not only complete context of oeuvre of both authors but also wider cultural and historical context of their time. Basic point of departure of this thesis is expectation of crucial position of man in the oeuvre of Nietzsche and Dostoevsky as well, both understanding man as essentially defined as free to choice. Analysis of characteristics defining essence of man leads after to elaboration of idea of superman - conclusion of final judgement of human beings' essential characteristics and visions of future principle of man. Having closely analysed particular landmarks on the way from man to superman in the form of particular types of relations to each person's being and freedom - last man, upper man and superman (or common and exceptional man) - we are arriving to systematic comparison of motif of superman in the thinking of both authors, to associated concepts (negative and positive freedom, suppression of nihilism and so on) and finally to its general meaning. KEY WORDS F. Nietzsche, F. M. Dostoevsky, superman, freedom, nihilism, upper man, last man, will to...