Between his calling into question, on the one hand, the apparently unquestionable value of compassion itself, and his refusal, on the other hand, to concede that suffering is unconditionally bad, ...Nietzsche has been understood by many as expressing a callous indifference, or worse, to most human suffering. This article aims to show that this interpretation relies on an oversimplified characterization of the relevant moral emotions. Compassion (or pity, either of which word can be used to translate the German das Mitleid) is 'a polyphonous being', as Nietzsche insists in Daybreak (1881). A closer look at some key passages in Nietzsche's text, and some help from Greek thinkers Nietzsche points us toward, will demonstrate that this term has meanings that have been lost to us. Recovering those meanings will shed light both on Nietzsche's critique of compassion (or pity) and on his own attitude toward suffering.
El objetivo del artículo es analizar la metodología propuesta por Friedrich Nietzsche y Michel Foucault para estudiar la espiritualidad antigua y su herencia en la cultura moderna y contemporánea. ...Esa metodología, según la hipótesis que se explora en el artículo, atribuye un papel clave a la filología o el arte de leer bien, que los lleva a ambos a elaborar una hermenéutica crítica y retroactiva, especialmente fecunda cuando se trata de entender las distintas emergencias de la espiritualidad en la historia de la cultura occidental.
In this paper, I explore the sociality of emotional experience in the work of Friedrich Nietzsche. Specifically, I describe four key mechanisms through which an individual's sociocultural context ...shapes her emotional experience on Nietzsche's view—emotional contagion as habitual affective mimicry, the production of emotions' felt character through the assimilation of dominant social beliefs and norms, affective interpretation à la Christopher Fowles, and the imposition of dominant notions of emotional appropriateness—fleshing out a dimension of Nietzsche's thought which is largely taken for granted but remains undertreated. After detailing these mechanisms, I argue that attending to the sociality of emotional experience in Nietzsche's thought is crucial not only for understanding key elements of his moral psychology (including certain of his reflections on freedom and self‐transformation), but also for understanding his interpretation of nihilism as a psychological‐affective phenomenon produced by the society to which one belongs. On Nietzsche's view, attending to the sociality of emotion helps individuals recognize the way in which the sociocultural contexts they inhabit might undermine their flourishing—and also helps them envision the conditions (especially sociocultural conditions) requisite for healthier, more empowering emotional lives.
For this purpose, we start from the manuscripts around the lost 1940 Treatise on Phenomenological Research, in order to arrive at his late formulations of the key concept "ontological experience." ...Though there is no pretension in discussing Fink's interpretations of Husserl, Nietzsche, or Hegel, the present study aims to present the development of the ontological problematic from Fink's own perspective. Wie in seinen in den WerkstattBänden veröffentlichten Arbeitsnotizen immer wieder deutlich wird, ist Fink der Ansicht, die Idee einer phänomenologischen Forschung als „Ausweitung des Begriffs der Anschauung aufjede Grundart von Evidenz" (Fink 2023b, 201) bzw. einer Phänomenologie, deren Ziele letztlich ein Erbe des Positivismus des 19. Finks neuerliches Nachdenken über das Verhältnis von Phänomenologie und Philosophie wurde zum Teil in seiner 1939 veröffentlichten Abhandlung „Das Problem der Phänomenologie Edmund Husserls" realisiert,11 zum Teil aber auch in dem berühmten Aufsatz „Operative Begriffe in Husserls Phänomenologie" von 1957.12 Operative Begriffe gehören zu den „Selbstverständlichkeiten" bzw. (Ebd.) Spezifischer auf den Kontext der ontologischen Problematik bezogen, zeichnet sich das Spekulative - dessen hegelianisches Erbe gewürdigt und fruchtbar gemacht werden muss16 - bei Fink jedoch dadurch aus, das es sich gegen die unmittelbare Gegebenheit des Phänomens richtet und dieses selbst hinterfragen und zum Problem der Phänomenologie machen will. „Die Phänomenalität der Phänomene aber ist nie selber eine phänomenale Gegebenheit.
Die toskanische Weimar-Fraktion Loyen, Ulrich van
Quellen und Forschungen aus italienischen Archiven und Bibliotheken,
11/2022, Letnik:
102, Številka:
1
Journal Article
Abstract This article takes as its starting point Philipp Felsch’s recent book telling the intriguing story of how, from the 1960s, the two Italian scholars Giorgio Colli and Mazzino Montinari ...rediscovered and edited Nietzsche’s legacy, considered a highly problematic frame of reference in the aftermath of the Second World War. The essay outlines the Italian background – both institutional and ideological – of this enterprise. Additionally, it argues that Colli and Montinari’s philological scrutiny and quest for veracity also helped to lay the groundwork for the reception of such ‚non-binary‘ thinkers as Heidegger within political movements of both the (radical) left and right.
As entrepreneurs engage in a Schumpeterian process of 'creative destruction', existing market norms and values are substantially altered, which places entrepreneurship in a central role for ...considering society's new ethical demands. This essay attempts to fill a lacuna in the scholarship of entrepreneurial ethics that stops short of considering the ethical awareness of entrepreneurs regarding the reconstitution of values following disruption. The work of Friedrich Nietzsche informs our understanding of entrepreneurial ethics and provides guidance for 'new philosopher' entrepreneurs who become ethically aware of their task and endeavour to replace old values with new. Employing the lessons of Nietzsche can, therefore, provide valuable ethical insights for entrepreneurial ethicists as they consider what it might mean to engage in the disruption of industries, markets, and value chains.
A través de este escrito nos adentraremos en el contexto histórico y social de la edad victoriana y de algunos de sus autores. Analizaremos temas inherentes a la sexualidad, sus leyes y ...prohibiciones. En contraste con el progreso tecnológico que experimentó la sociedad británica durante el siglo XIX, la época victoriana se caracterizó por un puritanismo exagerado, una tremenda represión sexual y la infravaloración de la mujer, transformada en responsable de todos los males sociales. Moral que fue duramente criticada por algunos de sus contemporáneos, como los escritores Oscar Wilde y Bernard Shaw, que reflejaron en sus obras la mediocridad y la estrechez de miradas de aquella sociedad. Por lo tanto, a lo largo de este artículo, examinaremos leyes represivas y restrictivas que dan crédito a tal afirmación. La dualidad de la época victoriana será el tema y núcleo principal del estudio, en relación con el contexto histórico, social y político de la sociedad inglesa durante el periodo en cuestión. Las conexiones literarias entre transformación psicológica, dualidad y carácter del personaje literario, entendido en sentido genérico o bien como un yo literario, serán determinantes, pues nos remiten a las concepciones de los autores en torno a la personalidad dualista como reelaboración o como metáfora de la existencia humana y de la vida en su transformación material. Los resultados de esta investigación, a lo largo de sus detalladas cinco secciones y su conclusión, nos inducen a creer que la victoriana fue una sociedad plenamente dual, donde, por un lado, se emanaron leyes represivas de género y, por el otro, se dio total desenfreno al libertinaje.
Pragmatist Aesthetics and Nietzsche Schulenberg, Ulf
Transactions of the Charles S. Peirce Society,
03/2023, Letnik:
59, Številka:
2
Journal Article
Recenzirano
It is difficult to approach a phenomenon as complex as the renaissance of pragmatism without considering the contemporary significance of pragmatist aesthetics. At the same time, however, one ought ...to note that pragmatist aesthetics has not yet reached its full potential. This is primarily due to the legacy of John Dewey's aesthetics. In pragmatist studies, the problematic consequences of Dewey's idealism in aesthetics have been insufficiently criticized. In order to confront this desideratum, pragmatist aesthetics ought to establish a dialogue with continental aesthetics. This essay advances the argument that pragmatist aesthetics will profit from considering Nietzsche's radical insights and far-reaching suggestions. Concentrating on a comparison between Dewey and Nietzsche, the essay discusses three aspects: the relation between art and life; the question of art's noncognitivism; and the question of aesthetic form and its significance for modern art.
Celotno besedilo
Dostopno za:
DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, UILJ, UKNU, UL, UM, UPUK
A critical discussion of Bernard Reginster's book The Will to Nothingness. The contribution engages with Reginster's interpretation of Nietzschean ressentiment, arguing that it is an essentially ...interpersonal attitude in two different senses. It is a response to a social situation of structural deprivation, and it involves an element of antagonism toward those who are better off within this social structure. The contribution then discusses Reginster's claim that modern morality restores the sense of power of the masses by adjusting the goals that they aim to pursue. I argue that this interesting interpretation does not do full justice to the themes of hostility or hatred that permeate the Genealogy of Morals, extending from Nietzsche's discussion of the slave revolt to his treatments of the bad conscience and of ascetic ideals.
This paper aims at examining similar thought processes regarding the concept of God of the German philosopher Nietzsche and the Tamil social reformer and thinker Periyar. Both these thinkers ...critiqued the religion with which they were associated, for different reasons. Nietzsche demanded an energetic religion that would reflect the power of real life and believed bringing back Greek myths would achieve this end. Periyar demanded a religion that accepted all people as equal, and hence rejected all myths that had a hidden politics of hegemony and hierarchy. The philosopher Nietzsche has thought like a social reformer, and the social reformer Periyar has thought like a philosopher. Philosophy and social ideologies intertwin these two great thinkers.
