Nietzsche's Conception of Friendship
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Film After Authority: the Transition to Democracy and the End of Politics Kalling Heck University of Wisconsin-Milwaukee
University of Wisconsin Milwaukee UWM Digital Commons Theses and Dissertations May 2017 Film After Authority: the Transition to Democracy and the End of Politics Kalling Heck University of Wisconsin-Milwaukee Follow this and additional works at: https://dc.uwm.edu/etd Part of the Film and Media Studies Commons Recommended Citation Heck, Kalling, "Film After Authority: the Transition to Democracy and the End of Politics" (2017). Theses and Dissertations. 1484. https://dc.uwm.edu/etd/1484 This Dissertation is brought to you for free and open access by UWM Digital Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of UWM Digital Commons. For more information, please contact [email protected]. FILM AFTER AUTHORITY THE TRANSITION TO DEMOCRACY AND THE END OF POLITICS by Kalling Heck A Dissertation SubmitteD in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in English at The University of Wisconsin-Milwaukee May 2017 ABSTRACT FILM AFTER AUTHORITY THE TRANSITION TO DEMOCRACY AND THE END OF POLITICS by Kalling Heck The University of Wisconsin-Milwaukee, 2017 Under the Supervision of Professor Patrice Petro A comparison of films maDe after the transition from authoritarianism or totalitarianism to Democracy, this Dissertation aDDresses the ways that cinema can Digest anD extenD moments of political transition. By comparing films from four Different nations—the Italian Germany Year Zero, Hungarian Sátántangó, South Korean Woman on the Beach, anD American Medium Cool—in relation to iDeas Drawn from critical anD political theory, this project examines how anD why these wilDly Diverse films turn to ambiguity as their primary means to Disrupt the ravages of unchecked authority. -
A Guide to Deconstruction
A GUIDE TO DECONSTRUCTION January 2003 Prepared by: Bradley Guy, Associate Director University of Florida Center for Construction and Environment M. E. Rinker, Sr., School of Building Construction College of Design, Construction and Planning 101 FAC PO Box 115703 Gainesville, FL 32611-5703 [email protected] And Eleanor M. Gibeau, Environmental Specialist Resource Management Group, Inc. 1143 Central Avenue Sarasota, FL 34236 [email protected] This “Guide for Deconstruction” was made possible by a grant to Charlotte County Florida from the Florida Department of Environmental Protection Innovative Recycling Grant Program. TABLE OF CONTENTS Introduction.........................................................................................................7 Deconstruction Overview...................................................................................9 Safety First ...................................................................................................................9 Survey ..........................................................................................................................9 Environmental Health and Compliance ........................................................................9 Asbestos Abatement ..................................................................................................10 Contracts and Specifications......................................................................................10 Historic Preservation ..................................................................................................10 -
'New Era' Should Have Ended US Debate on Beijing's Ambitions
Testimony before the U.S.-China Economic and Security Review Commission Hearing on “A ‘China Model?’ Beijing’s Promotion of Alternative Global Norms and Standards” March 13, 2020 “How Xi Jinping’s ‘New Era’ Should Have Ended U.S. Debate on Beijing’s Ambitions” Daniel Tobin Faculty Member, China Studies, National Intelligence University and Senior Associate (Non-resident), Freeman Chair in China Studies, Center for Strategic and International Studies Senator Talent, Senator Goodwin, Honorable Commissioners, thank you for inviting me to testify on China’s promotion of alternative global norms and standards. I am grateful for the opportunity to submit the following statement for the record. Since I teach at National Intelligence University (NIU) which is part of the Department of Defense (DoD), I need to begin by making clear that all statements of fact and opinion below are wholly my own and do not represent the views of NIU, DoD, any of its components, or of the U.S. government. You have asked me to discuss whether China seeks an alternative global order, what that order would look like and aim to achieve, how Beijing sees its future role as differing from the role the United States enjoys today, and also to address the parts played respectively by the Party’s ideology and by its invocation of “Chinese culture” when talking about its ambitions to lead the reform of global governance.1 I want to approach these questions by dissecting the meaning of the “new era for socialism with Chinese characteristics” Xi Jinping proclaimed at the Communist Party of China’s 19th National Congress (afterwards “19th Party Congress”) in October 2017. -
Averroes's Dialectic of Enlightenment
59 AVERROES'S DIALECTIC OF ENLIGHTENMENT. SOME DIFFICULTIES IN THE CONCEPT OF REASON Hubert Dethier A. The Unity ofthe Intellect This theory of Averroes is to be combated during the Middle ages as one of the greatest heresies (cft. Thomas's De unitate intellectus contra Averroystas); it was active with the revolutionary Baptists and Thomas M"Unzer (as Pinkstergeest "hoch liber alIen Zerstreuungen der Geschlechter und des Glaubens" 64), but also in the "AufkHinmg". It remains unclear on quite a few points 65. As far as the different phases of the epistemological process is concerned, Averroes reputes Avicenna's innovation: the vis estimativa, as being unaristotelian, and returns to the traditional three levels: senses, imagination and cognition. As far as the actual abstraction process is concerned, one can distinguish the following elements with Avicenna. 1. The intelligible fonns (intentiones in the Latin translation) are present in aptitude and in imaginative capacity, that is, in the sensory images which are present there; 2. The fonns are actualised by the working of the Active Intellect (the lowest celestial sphere), that works in analogy to light ; 3. The intelligible fonns-in-act are "received" by the "possible" or the "material intellecf', which thereby changes into intellect-in-act, also called: habitual or acquired intellect: the. perfect form ofwhich - when all scientific knowledge that can be acquired, has been acquired -is called speculative intellect. 4. According to the Aristotelian principle that the epistemological process and knowing itselfcoincide, the state ofintellect-in-act implies - certainly as speculative intellect - the conjunction with the Active Intellect. 64 Cited by Ernst Bloch, Avicenna und die Aristotelische Linke, (1953), in Suhrkamp, Gesamtausgabe, 7, p. -
Collisions with Hegel in Bertolt Brecht's Early Materialism DISSERTATIO
“Und das Geistige, das sehen Sie, das ist nichts.” Collisions with Hegel in Bertolt Brecht’s Early Materialism DISSERTATION Presented in Partial Fulfillment for the Degree of Doctor of Philosophy in the Graduate School of The Ohio State University By Jesse C. Wood, B.A., M.A. Graduate Program in Germanic Languages and Literatures The Ohio State University 2012 Committee Members: John Davidson, Advisor Bernd Fischer Bernhard Malkmus Copyright by Jesse C. Wood 2012 Abstract Bertolt Brecht began an intense engagement with Marxism in 1928 that would permanently shape his own thought and creative production. Brecht himself maintained that important aspects resonating with Marxist theory had been central, if unwittingly so, to his earlier, pre-1928 works. A careful analysis of his early plays, poetry, prose, essays, and journal entries indeed reveals a unique form of materialism that entails essential components of the dialectical materialism he would later develop through his understanding of Marx; it also invites a similar retroactive application of other ideas that Brecht would only encounter in later readings, namely those of the philosophy of Georg Wilhelm Friedrich Hegel. Initially a direct result of and component of his discovery of Marx, Brecht’s study of Hegel would last throughout the rest of his career, and the influence of Hegel has been explicitly traced in a number Brecht’s post-1928 works. While scholars have discovered proto-Marxist traces in his early work, the possibilities of the young Brecht’s affinities with the idealist philosopher have not been explored. Although ultimately an opposition between the idealist Hegel and the young Bürgerschreck Brecht is to be expected, one finds a surprising number of instances where the two men share an unlikely commonality of imagery. -
Religious Sanctions and Economic Results
Religions 2012, 3, 739–762; doi:10.3390/rel3030739 OPEN ACCESS religions ISSN 2077-1444 www.mdpi.com/journal/religions Article Transfer of Labour Time on the World Market: Religious Sanctions and Economic Results Jørgen Sandemose Department of Philosophy, Classics, History of Art and Ideas, University of Oslo, PO Box 1020, Blindern, Oslo 0315, Norway; E-Mail: [email protected] Received: 18 June 2012; in revised form: 7 August 2012 / Accepted: 10 August 2012 / Published: 21 August 2012 Abstract: This paper investigates the extent to which a term like ―globalization‖, especially in its sense of implying the existence of a system, or of dominant features favouring development towards some system, is adaptable to a theory of a world economy which is to take due notice of the structure of the exchange value of commodities on the world market. A leading idea is that religious outlooks, in the way they were conceptualized by Karl Marx, have a strong bearing upon the difference in labour intensities in countries contributing to the world market, and thereby upon the differences in international values and prices. These differences are expressed in a scale-based, rigid structure on the world market itself—a structure which gives us the fundamental reason why certain specific countries or areas may get steadily poorer in relative terms, while others may constantly get relatively richer through the same mechanism. Consequently, when (as it is done here) religion is taken to express the quintessence of the cultural level of societies, it can be said that the comparative study of religions gives us a key to the understanding of crucial economic differences between nations. -
Beauvoir on Gender, Oppression, and Freedom
24.01: Classics of Western Philosophy Beauvoir on Gender, Oppression, and Freedom 1. Introduction: Simone de Beauvoir (1908-1986) Beauvoir was born in Paris and studied philosophy at the Sorbonne. She passed exams for Certificates in History of Philosophy, General Philosophy, Greek, and Logic in 1927, and in 1928, in Ethics, Sociology, and Psychology. She wrote a graduate diplôme (equivalent to an MA thesis) on Leibniz. Her peers included Maurice Merleau-Ponty, Claude Lévi-Strauss, and Jean-Paul Sartre. In 1929, she took second place in the highly competitive philosophy agrégation exam, barely losing to Jean-Paul Sartre who took first (it was his second attempt at the exam). At 21 years of age, Beauvoir was the youngest student ever to pass the exam. She taught in high school from 1929-1943, and then supported herself on her writings, and co-editorship of Le Temps Modernes. She is known for her literary writing, and her philosophical work in existentialism, ethics, and feminism. She published The Second Sex in 1949. 2. Gender ‘One is not born, but rather becomes, a woman. No biological, psychological or economic fate determines the future that the human female presents in society.’ (II.iv.1) A. What is a woman? “Tota mulier in utero: she is a womb,” some say. Yet speaking of certain women, the experts proclaim, “They are not women,” even though they have a uterus like the others. Everyone agrees there are females in the human species; today, as in the past, they make up about half of humanity; and yet we are told that “femininity is in jeopardy”; we are urged, “Be women, stay women, become women.” So not every female human being is necessarily a woman… (23) So there seems to be a sort of contradiction in our ordinary understanding of women: not every female is a woman, otherwise they would not be exhorted to be women. -
The Path of the Hermeneutic-Ontological Shift and the Decolonial Shift
\\server05\productn\N\NVJ\10-3\NVJ303.txt unknown Seq: 1 26-OCT-10 9:00 HERMENEUTICS—THE PATH OF THE HERMENEUTIC-ONTOLOGICAL SHIFT AND THE DECOLONIAL SHIFT Celso Luiz Ludwig* The purpose of the reflections that follow is to highlight the meaning and importance of the hermeneutic shift produced by the work of Gadamer, to con- sider some of his themes and categories, and to extend the meaning of this hermeneutic rationality to the legal field in terms of a new conception of inter- pretation. A second objective is to catch sight of new theoretical perspectives, having as a starting point the unfolding of practical philosophy into hermeneu- tic philosophy carried out by Gadamer. This article aims at recuperating, among other things, the fundamental hermeneutic problem, so as to obtain a glimpse into the possibility of new theoretical prospects (just as Aristotle’s pro- posed division of philosophy into practical and theoretical generated new theo- retical perspectives for Gadamer). However, this objective will not be developed in-depth in its concepts and categories, but only suggested in the final paragraph. I. PHILOSOPHICAL CONTEXT The philosophical context of the hermeneutic philosophy of Hans-Georg Gadamer can be situated within what is called “linguistic turn.” The “turn” in question can be understood as a paradigm change, as that term is articulated by Thomas Kuhn. This paradigm change, which was welcomed by philosophy to classify its own history, led to the paradigm of language in the second half of the twentieth century, after going through the paradigm of the being (the onto- logical paradigm) and the paradigm of the subject (the paradigm of conscious- ness). -
Reading Plato (After Nietzsche & Co.) DAVID FARRELL KRELL Depaul
Plato Nietzsche & Reading (After Co.) DAVID FARRELL KRELL DePaul University Just for the record: Socrates stands so close to me that I am almost always fighting a battle with him. Friedrich Nietzsche, 1875 ["However, I believe that Plato was sick"]. Plato, Phaedo 59b10 Nietzsche and Plato: a frightful confrontation. From the many discussions of Plato in Nietzsche's works-there are well over five hundred direct references-we learn that Nietzsche viewed his life's task as overcoming Platonism. And, all reservations and qualifications aside, we know that Plato had something to do with Platonism. If the history of Western philosophy is a series of footnotes to Plato, if philosophy itself consists of variations on the theme of Platonism, then Nietzsche wants to write the last variation, the one that will exhaust all remaining possibilities for Platonism and bring philosophy as such to a close. It seems we can read sympathetically either Plato or Nietzsche, but not both: read Plato alone, and rest assured that Nietzsche is a dogmatist of the nastiest sort, more destructive even than Thrasymachus or Callicles; read Nietzsche alone, and rest assured that Plato is a decadent of the most contemptible sort, and a charlatan besides. Nietzsche calls him "a grand Cagliostro." Reading Plato after Nietzsche: is that possible at all?' It would not be too much to say that every indictment in the Nietzschean oeuvre of otherworldly metaphysics, morals, religion, and art directly involves Plato and Platonism. Philosophers are people who 46 want to hurry up and die, we read in Phaedo, so that they can float up to the ethereal realm of the pure ideas; to this end they despise the body and preach crusades against it, and lending death a hand, they mortify the flesh; they invent a God as anemic as themselves and invest their wretched hopes in him, dreaming heavenly dreams; even their music is lugubrious and bathetic, their dance a kind of solemn mummery. -
The Practical Origins of Ideas
The Practical Origins of Ideas Genealogy as Conceptual Reverse-Engineering MATTHIEU QUELOZ Under contract with Oxford University Press Abstract Why did such highly abstract ideas as truth, knowledge, or justice become so important to us? What was the practical point of coming to think in these terms? This book uncovers, develops, and defends a philosophical method that aims to answer such questions. This is the method of pragmatic genealogy: the telling of developmental narratives that seek to make sense of ideas in terms of their practical origins. Two principal theses structure the book. The first is that there is a pragmatic genealogical tradition which cuts across the analytic-continental divide, a tradition running from the state-of-nature stories of David Hume and the early genealogies of Friedrich Nietzsche to more recent work in analytic philosophy by Edward Craig, Bernard Williams, and Miranda Fricker. However, these genealogies combine fictionalising and historicising in ways that even those sympathetic to genealogy have found puzzling. Hence the book’s second, systematic thesis: we understand why both the fictionalising and the historicising are called for if we interpret these genealogies as dynamic models serving to reverse-engineer the points of ideas in relation to generic and socio-historically local needs. Pragmatic genealogy then emerges as having two attractive features. Far from issuing in the kind of reductively instrumental view of things often associated with naturalism, pragmatism, and genealogy, the method offers us explanation without reduction, helping us understand what led our ideas to shed the traces of their practical origins. And far from being normatively inert in the way that genealogical explanations are commonly taken to be, pragmatic genealogy can affect the space of reasons by helping us determine whether and when our ideas are worth having. -
What Was the Cause of Nietzsche's Dementia?
PATIENTS What was the cause of Nietzsche’s dementia? Leonard Sax Summary: Many scholars have argued that Nietzsche’s dementia was caused by syphilis. A careful review of the evidence suggests that this consensus is probably incorrect. The syphilis hypothesis is not compatible with most of the evidence available. Other hypotheses – such as slowly growing right-sided retro-orbital meningioma – provide a more plausible fit to the evidence. Friedrich Nietzsche (1844–1900) ranks among the paintings had to be removed from his room so that most influential of modern philosophers. Novelist it would look more like a temple2. Thomas Mann, playwright George Bernard Shaw, On 3 January 1889, Nietzsche was accosted by journalist H L Mencken, and philosophers Martin two Turinese policemen after making some sort of Heidegger, Karl Jaspers, Jacques Derrida, and public disturbance: precisely what happened is not Francis Fukuyama – to name only a few – all known. (The often-repeated fable – that Nietzsche acknowledged Nietzsche as a major inspiration saw a horse being whipped at the other end of the for their work. Scholars today generally recognize Piazza Carlo Alberto, ran to the horse, threw his Nietzsche as: arms around the horse’s neck, and collapsed to the ground – has been shown to be apocryphal by the pivotal philosopher in the transition to post-modernism. Verrecchia3.) Fino persuaded the policemen to There have been few intellectual or artistic movements that have 1 release Nietzsche into his custody. not laid a claim of some kind to him. Nietzsche meanwhile had begun to write brief, Nietzsche succumbed to dementia in January bizarre letters. -
A Philosophical Analysis of Otherness in Nietzsche's Thus Spoke Zarathustra Max W
Bucknell University Bucknell Digital Commons Honors Theses Student Theses Spring 2018 A Philosophical Analysis of Otherness in Nietzsche's Thus Spoke Zarathustra Max W. Fathauer Bucknell University, [email protected] Follow this and additional works at: https://digitalcommons.bucknell.edu/honors_theses Part of the Ethics and Political Philosophy Commons Recommended Citation Fathauer, Max W., "A Philosophical Analysis of Otherness in Nietzsche's Thus Spoke Zarathustra" (2018). Honors Theses. 466. https://digitalcommons.bucknell.edu/honors_theses/466 This Honors Thesis is brought to you for free and open access by the Student Theses at Bucknell Digital Commons. It has been accepted for inclusion in Honors Theses by an authorized administrator of Bucknell Digital Commons. For more information, please contact [email protected]. iii A PHILOSOPHICAL ANALYSIS OF OTHERNESS IN NIETZSCHE’S THUS SPOKE ZARATHUSTRA by Max Fathauer A Thesis Submitted to the Honors Council For Honors in Philosophy May 9th, 2018 Adviser: James Mark Shields Department Chair: Sheila Lintott iv v Acknowledgment For Patrick, Mukta, Parker, Taylor, Emily, Greg vi Contents Abbreviations vii Abstract viii Introduction 1 Chapter One: Key Moments of Otherness in Zarathustra's Journey 6 Chapter Two: Nietzschean Conceptualizations of Otherness 22 Chapter Three: Rethinking the Nietzschean Concepts of ‘Self’ and ‘Will to Power’ 42 Conclusion 61 Bibliography 65 vii Abbreviations The following abbreviations are used throughout this paper. When citing a work by Nietzsche, numerals refer not to pages but to his own section (and sometimes subsection) numbers. BGE Beyond Good and Evil D Daybreak GM On the Genealogy of Morals GS The Gay Science TSZ Thus Spoke Zarathustra UM Untimely Meditations WP The Will to Power viii Abstract Bertrand Russell infamously characterizes Nietzsche as a philosopher concerned solely with the flourishing individual.