Nietzsche-Studien最新文献_第4页

Die Katastrophe der asketischen Ideale in interkultureller Hinsicht. Wissenschaft, Askese und Nihilismus in GM III 27 也破坏了文化间的魔幻理想科学、苦行和虚无主义第三十七年电影

Nietzsche-Studien Pub Date : 2022-04-21 DOI: 10.1515/nietzstu-2020-0044

Oswaldo Giacóia Junior

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Nietzsche’s Don Quixote between Zarathustra and Christ: Laughter, Ressentiment, and Transcendental Pain 尼采的堂吉诃德在查拉图斯特拉和基督之间:笑声，怨恨和先验的痛苦

Nietzsche-Studien Pub Date : 2022-04-21 DOI: 10.1515/nietzstu-2021-0054

Paul Slama

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Nietzsche, Plato and Aristotle on Priests and Moneymakers 尼采，柏拉图和亚里士多德论牧师和赚钱的人

Nietzsche-Studien Pub Date : 2022-04-12 DOI: 10.1515/nietzstu-2021-0025

D. Safronov

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A Promise of Happiness? Nietzsche on Beauty 幸福的承诺?尼采论美

Nietzsche-Studien Pub Date : 2022-04-08 DOI: 10.1515/nietzstu-2021-0063

Annamaria Lossi

{"title":"A Promise of Happiness? Nietzsche on Beauty","authors":"Annamaria Lossi","doi":"10.1515/nietzstu-2021-0063","DOIUrl":"https://doi.org/10.1515/nietzstu-2021-0063","url":null,"abstract":"Abstract Nietzsche presents a challenging conception of aesthetics. One of the most well-known discussions on this issue is presented by Heidegger in Der Wille zur Macht als Kunst (1936/37). In discussing Nietzsche’s aesthetic theory, Heidegger argues that Nietzsche’s reception of Kantian aesthetics is only ever indirect and necessarily mediated by Schopenhauer. His conclusion hinges on what he considers to be a widespread misinterpretation of Kant’s theory of the beautiful, a misinterpretation that begins with Schopenhauer but characterizes all of Kant’s followers, especially Nietzsche. In this paper, I will consider Nietzsche’s position toward aesthetics from a different perspective, namely in the space between Kant’s and Schopenhauer’s position. The argumentation departs from Nietzsche’s early critique of teleology; his first approaches to aesthetics in Die Geburt der Tragödie (1872); and his position on the concept of causality and morality. As a careful interpretation of GM III 6 will make clear, Heidegger’s claim that Nietzsche misinterprets Kant is made questionable by the fact that Nietzsche here distinguishes Kant (especially his emphasis on universalism and impersonality as central features of aesthetic judgments) from Schopenhauer’s approach and proposes an artist-based aesthetics in which it is rather Stendhal’s idea of beauty as “une promesse de bonheur” which expresses the human need for illusions in Nietzsche’s conception of aesthetics.","PeriodicalId":356515,"journal":{"name":"Nietzsche-Studien","volume":"201 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-04-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116987504","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Die Geburt des Philologen aus dem Geiste der Schopenhauerschen Philosophie. Nietzsches Antrittsvorlesung Über die Persönlichkeit Homers 哲学家之父尼采的荷马式演说

Nietzsche-Studien Pub Date : 2022-04-08 DOI: 10.1515/nietzstu-2021-1015

Simona Apollonio

{"title":"Die Geburt des Philologen aus dem Geiste der Schopenhauerschen Philosophie. Nietzsches Antrittsvorlesung Über die Persönlichkeit Homers","authors":"Simona Apollonio","doi":"10.1515/nietzstu-2021-1015","DOIUrl":"https://doi.org/10.1515/nietzstu-2021-1015","url":null,"abstract":"Abstract The Birth of the Philologist from the Spirit of Schopenhauer’s Philosophy. Nietzsche’s Inaugural Lecture On the Personality of Homer. This essay highlights Schopenhauer’s decisive and unexplored role in Nietzsche’s Über die Persönlichkeit Homers (1869). Following Schopenhauer’s negative assessment of the study of history, Nietzsche criticizes F. A. Wolf’s organic systematization of the sciences of antiquity (inspired by Schelling and Hegel) and foregrounds the aesthetic dimension of philology. Contrary to Wolf, Nietzsche believes that historical investigation is subordinate to the essential pedagogical function of philology; and only through its aesthetic component can philology establish which literary works of antiquity are to be considered truly “classical.” The debate on the Homeric question after the publication of Wolf’s Prolegomena ad Homerum (1795) illustrates that philologists have paradoxically become opponents and “destroyers” of the ideal of antiquity. Nietzsche shows how a methodological approach inspired by Schopenhauer’s philosophy can revive the relationship between philology and art. Nietzsche’s arguments to counter Wolf’s thesis about the problem of Homer’s personality implicitly rest on Schopenhauer’s aesthetics. In particular, through Schopenhauer’s conception of genius, Nietzsche rehabilitates the individuality of the poetic author of the Iliad and Odyssey, even though this poet does not correspond to the one referred to as “Homer” in antiquity.","PeriodicalId":356515,"journal":{"name":"Nietzsche-Studien","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-04-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116055397","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Friedrich Nietzsche: Cheerful Thinker and Writer. A Contribution to the Debate on Nietzsche’s Cheerfulness 弗里德里希·尼采:快乐的思想家和作家。对尼采快乐之争的贡献

Nietzsche-Studien Pub Date : 2022-04-07 DOI: 10.1515/nietzstu-2021-0057

Keith Ansell-Pearson, L. Serini

{"title":"Friedrich Nietzsche: Cheerful Thinker and Writer. A Contribution to the Debate on Nietzsche’s Cheerfulness","authors":"Keith Ansell-Pearson, L. Serini","doi":"10.1515/nietzstu-2021-0057","DOIUrl":"https://doi.org/10.1515/nietzstu-2021-0057","url":null,"abstract":"Abstract Cheerfulness or serenity (Heiterkeit) is one of the most important themes in Nietzsche’s philosophy. Throughout his writings, from first to last, he can be found wrestling with conceptions of cheerfulness and promoting a cheerful mode of philosophizing. Despite the importance and recurrence of the theme of cheerfulness in Nietzsche’s entire œuvre, there have been relatively few studies specifically devoted to it. An important debate on cheerfulness has recently taken place in the literature on Nietzsche between Robert Pippin and Lanier Anderson and Rachel Cristy. Both sides of the debate have explored Nietzsche’s practice of cheerfulness in direct relation to Montaigne. According to Pippin, Nietzsche never succeeds in writing with the kind of cheerfulness of Montaigne. In contrast, Anderson and Cristy have contended that both Nietzsche and Montaigne conceive of cheerfulness as a complex, non-naïve spiritual state or attitude that is to be cultivated through the practice of philosophy as a way of life. According to Anderson and Cristy, this is a deep form of love of life that both Nietzsche and Montaigne practice and perhaps achieve at least in part by and through writing. In this essay, we aim to contribute to this debate by offering a threefold argument. First, we argue that Nietzsche conceives of cheerfulness not only as a psychological ideal, as a desirable state or attitude of the spirit, but also as an aesthetic ideal, as a desirable quality or style of thinking and writing (sections 1–2). Second, we argue that, in addition to Montaigne, Ralph Waldo Emerson is an equally important but neglected influence on Nietzsche’s conception and practice of cheerfulness (section 2). Third, by reconstructing Nietzsche’s self-presentation as a cheerful thinker and writer in the 1886 prefaces and in Ecce homo (1888), we conclude that it is possible to argue that starting from his middle writings Nietzsche thinks and writes cheerfully in some of his works, including a number of his most significant texts (section 3).","PeriodicalId":356515,"journal":{"name":"Nietzsche-Studien","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-04-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124984330","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Nietzsche and Normativity 尼采与规范性

Nietzsche-Studien Pub Date : 2022-04-07 DOI: 10.1515/nietzstu-2021-1020

J. Constâncio

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The Pure Sky and the Eternal Return: Zarathustra’s Affirmative Atheism 纯净的天空和永恒的回归:查拉图斯特拉的肯定无神论

Nietzsche-Studien Pub Date : 2022-04-01 DOI: 10.1515/nietzstu-2021-1006

G. Baker

{"title":"The Pure Sky and the Eternal Return: Zarathustra’s Affirmative Atheism","authors":"G. Baker","doi":"10.1515/nietzstu-2021-1006","DOIUrl":"https://doi.org/10.1515/nietzstu-2021-1006","url":null,"abstract":"Abstract Zarathustra initially describes churches as the stale caves of world-denying priests. However, following his encounter with the eternal return of the same, Zarathustra overcomes this resentful atheism. The pure sky that Zarathustra desires above all else, a sky emptied of the gods, is not visible again through the holes in ruined church roofs, but really thanks to these holes. The pure sky is an image of the world liberated from the teleological time of theistic providence, indeed even from the divine necessity that pantheism attributes to the world. Yet for all that it is god-less, the pure sky is acknowledged to be a gift of the same metaphysical-Christian history of God that it only seems to negate: the sky’s pure eye peers through holes in church roofs. Zarathustra, though an “old atheist,” can now love “even churches.” I call this Zarathustra’s affirmative atheism. I also link affirmative atheism to the conception of eternal recurrence as a self-abolishing anti-teaching. In the eternal return, Zarathustra’s atheism is finally indistinguishable from a history of churches and therefore negates itself. But although it is not a new teaching, affirmative atheism points to something novel. This is an atheism that can no longer be taught in doctrines but must be lived as fate.","PeriodicalId":356515,"journal":{"name":"Nietzsche-Studien","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130313728","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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mitgeteilt von Jing Huang 带来的静黄通信

Nietzsche-Studien Pub Date : 2022-04-01 DOI: 10.1515/nietzstu-2022-0005

Jing Huang

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Hans Vaihinger und die Stiftung Nietzsche-Archiv. Die Briefe an Richard Oehler

Nietzsche-Studien Pub Date : 2022-04-01 DOI: 10.1515/nietzstu-2021-0051

M. Neuber

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