The Rise and Fall of Human Dignity Aroney, Nicholas
Brigham Young University law review,
09/2021, Letnik:
46, Številka:
5
Journal Article
Recenzirano
...there is the question of the extent to which dignity is an attribute of human persons conceived as autonomous and atomized individuals or as persons embedded in an array of associations and ...communities. Homeric epics do not speak explicitly of an inherent or unearned moral status, which status all humans share equally, and which is supposed to ground fundamental human rights or protections.3 For these reasons Rankine argues that the most that might be said of the Homeric epics is that they describe a set of practices that "can be understood as precursors" to the later development of a formal concept of human dignity.4 In the Iliad and Odyssey, the axios (worth, value) of human beings varies: it is contingent and comparative, not intrinsic; and it is closely related to the prowess and fame of a mighty warrior like Hector or Achilles.5 For this reason, axios later became associated with a person's rank or status in society and was used in a manner that resembled the term dignitas in classical Rome.6 In Latin usage, the concept of dignitas was closely associated with a person's social standing and with the duties that particularly pertained to that status. Honors were distributed, freedoms conferred, and punishments executed in a manner that was proportionate to a person's rank within society. ...each person was expected to live up to that social status or lose the marks of respect that went with it. "14 There were special dignities, inhering in certain offices, which ought also to be recognized and preserved. ...it was the special office of the magistrate to represent the state, to uphold its honor and dignity, to enforce the law and to dispense to all their rights, remembering that this was committed to him as a sacred trust.15 For Cicero, the individual is situated within a system of many concentric circles consisting of families, kinship groups, neighborhoods, cities, nations, allies, and the human race as a whole (totius complexu gentis humanae).16 Although, on this view, there was an important sense in which every individual could be regarded as "a citizen of the whole universe, as it were of a single city,"17 Cicero's concern was to emphasize the moral duties that attach to one's place in the world, alongside the rights to which one is entitled.
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Buena parte de su originalidad radica en el hecho de saber reconstruir aquel proceso creativo típicamente nietzscheano que observamos al reconducir la lógica de la voluntad de poder a las intuiciones ...de la teoría celular de Rudolf Virchow, Claude Bernard y sobre todo Wilhelm Roux, pues las lecturas que hace de ellos entre 1881 y 1883 son «decisivas para configurar o modo específico e original com que o filósofo compreenderá o mundo como vontade de potência e, por conseguinte, os organismos vivos e o homem» (p. 88). Entrando en materia, el primer movimiento del artículo se propone examinar el célebre «malentendido», esto es, el juicio tardío de Nietzsche expresado en Ecce Homo con respecto a la valoración romántica de su opera prima. El olor hegeliano que desprendía aquel escrito se convierte aquí en un original hilo conductor para matizar, sin embargo, las conquistas propiamente filosóficas que a ojos del último Nietzsche podían ser salvadas, como la relación entre arte y enfermedad (p. 229), o el «haver penetrado agudamente, psicologicamente, no significado do fenômeno dionisíaco e do fenômeno oposto, o moral, entendendo por moral o cristianismo» (p. 231). Para ello no sólo es necesario identificar el diálogo crítico que Sloterdijk mantiene con el Heidegger del Brief über den Humanismus (pp. 273-274), sino también que los esfuerzos que realiza para reactualizar algunos de sus lugares comunes (humanitas, Lichtung, Heimatlosigkeit, etc.) desembocan, a juicio de Barrios Casares, en el excesivo optimismo de una nueva «tecnodicea» (p. 277) y «um mundo sem domínio, onde a besta humana apareça poir fin plenamente domesticada por ese "humanismo pós-humanista"» (p. 280).
Nietzsche's readers are often tempted to look for his critique of morality in On the Genealogy of Morality. However, I will argue that the Genealogy does not contain Nietzsche's critique of morality, ...nor was it intended by Nietzsche to contain his critique. Rather, the Genealogy is Nietzsche's attempt to develop crucial parts of what he calls a natural history or typology of morals, which he considers to be a descriptive project meant to serve as preparation for a critique of values. More precisely, the Genealogy serves as preparation for a critique of moral values in three ways: it (1) traces the historical development of Judeo‐Christian moral values in a way that (2) enables diagnosis of their psychological effects on various types of people, and of the physiological traits and states of which those values are symptoms. In turn, this vital factual information is needed by Nietzsche so that he can (3) compare Judeo‐Christian values to other values. 1–3 are purely descriptive, and they make possible a further, evaluative project Nietzsche does not undertake in the Genealogy itself, namely, his critique of those values by determining their place in a new rank ordering of values (i.e., Umwertung or revaluation of values).
Resumen: El propósito de "Venganza imaginaria y espera escatológica" es demostrar como la temporalidad heredada de la religión cristiana se divide en dos regímenes distintos. Uno nos permite ...profundizar y ralentizar, según un largo proceso de incorporación. El otro, vinculado a una teleología fantasmática, es un tiempo acelerado por el ansioso esfuerzo de acabar con todo. En el conflicto que opone estas dos temporalidades, Nietzsche procura definir tres tipos de relaciones entre la espera y la expectativa.
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Nietzsche's aesthetics Huddleston, Andrew
Philosophy compass,
November 2020, 2020-11-00, 20201101, Letnik:
15, Številka:
11
Journal Article
Recenzirano
Odprti dostop
We find numerous discussions of art and aesthetics stretching from Nietzsche's first book The Birth of Tragedy to his final books of 1888. In what follows, I seek to give an overview of Nietzsche's ...views. I proceed in a roughly chronological fashion, but try to group key themes together insofar as possible.
For Nietzsche the strong should exert their natural dominance over the weak. Fortunately, although Nietzsche offers many relevant insights into the human condition, most of us disagree rather ...strongly with him on this. And that's the point. Call me a Judeo-Christian petty bourgeois thinker if you will, but I have always been rather glad of our own College motto: Cum Scientia Caritas with science the author cares. And that is our job to be rational carers. The unique perspective of the doctor that embraces both science and humanity.
Minor and major health: a Nietzschean reading Emilia Carvalho Leitao Biato; daCosta, Luciano Bedin; Silas Borges Monteiro
Ciência & saude coletiva,
03/2017, Letnik:
22, Številka:
3
Journal Article
Recenzirano
Odprti dostop
This paper aims to discuss the concept of health, understood as multiple and plural. We use Friedrich Nietzsche’s philosophical thought as an analytical tool, allowing us to reach a typology ...involving minor and major health. While the first is normative and sustained by an ideal of healing, the second is an expanding strength, a condition constantly achieved. If minor health follows a preset life moralization script, major health relates to the expanded living being, which affirms its creative nature and transcends established rules. The notion of major health embraces the overcoming of imperative models rooted in biomedicine-based practices and approaches to health collective actions. Nevertheless, on the one hand, if this movement extends the co-participatory nature between staff and users of the health system, on the other hand, it lacks more radical actions to break with the moral nature of health-disease processes. Not refusing life’s own vicissitudes, major health understands the need to incorporate pain and suffering involved in individuation movements.
Max Stirner and the Last Man Stepelevich, Lawrence S.
Heythrop journal,
July 2022, Letnik:
63, Številka:
4
Journal Article
Recenzirano
Alexander Kojève linked two major events that occurred in October of 1806: the first political, Napoleon's victory at Jena; the second philosophical, Hegel's completion of The Phenomenology of Mind. ...Kojève held these events to be complementary, both completing the initial formation and expression of ‘modernity’. This thesis was accepted by Leo Strauss and later by Strauss' disciple Francis Fukayama. The latter's two works The End of History and The Last Man, both ‘neo‐conservative’ in character, have exercised a powerful influence on the policies of the United States Department of State. Although optimistic in regarding the global advance of democratic societies as the end of history, both Kojève and Fukayama nevertheless conclude that this advance will stop short of its proper end with the appearance of a morally vapid Nietzschean ‘Last Man’. This essay connects the birth of Stirner to the events of 1806; Stirner set his own ‘cause’ before all external ideals or romantic programs, such as a striving to be a Nietzschen Übermensch or joining a revolution of Marxian ‘Lumpen’. Following the signals of both Hegelianism and democratic politics, Stirner can be considered, and would be pleased to present himself, as the ‘Last Man’.
Images, sounds and thoughts as orientation factors: Clues with Nietzsche and Wittgenstein. – The paper demonstrates how images and sounds become clues both for Nietzsche and Wittgenstein in order to ...understand sentences and thoughts (I). Nietzsche pursues the question of how we orient ourselves not only through thoughts but also through images and sounds from his philosophical beginnings and, by doing so, he draws horizon lines for answering this question (II). In approximately these leeways, Wittgenstein asks how thinking, instead of simply thinking itself, shows itself: he explores the possibilities of methodically describing this showing itself and finds them in analogizing the understanding of a sentence on the one hand and the understanding of an image and of a piece of music on the other (III).
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.
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