Nietzsche's Theory of the Will
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Autonomy and Republicanism: Immanuel Kant's Philosophy of Freedom Author(S): Heiner Bielefeldt Source: Political Theory, Vol
Autonomy and Republicanism: Immanuel Kant's Philosophy of Freedom Author(s): Heiner Bielefeldt Source: Political Theory, Vol. 25, No. 4 (Aug., 1997), pp. 524-558 Published by: Sage Publications, Inc. Stable URL: http://www.jstor.org/stable/191892 Accessed: 25-05-2018 14:18 UTC REFERENCES Linked references are available on JSTOR for this article: http://www.jstor.org/stable/191892?seq=1&cid=pdf-reference#references_tab_contents You may need to log in to JSTOR to access the linked references. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms Sage Publications, Inc. is collaborating with JSTOR to digitize, preserve and extend access to Political Theory This content downloaded from 81.157.207.121 on Fri, 25 May 2018 14:18:33 UTC All use subject to http://about.jstor.org/terms AUTONOMY AND REPUBLICANISM Immanuel Kant's Philosophy of Freedom HEINER BIELEFELDT University of Bielefeld INTRODUCTION: THE PARADOX OF LIBERALISM Since its origins in early modernity, liberalism has always been a hotly debated issue. A charge frequently brought forward is that liberalism mirrors a lack of ethical substance in modern society, a society which seemingly loses its inner normative cohesiveness and hence can be held together only by a set of abstract procedural rules. -
Eternal Recurrence and the Categorical Imperative Philip J
Santa Clara University Scholar Commons Philosophy College of Arts & Sciences 3-2007 Eternal Recurrence and the Categorical Imperative Philip J. Kain Santa Clara University, [email protected] Follow this and additional works at: http://scholarcommons.scu.edu/phi Part of the Philosophy Commons Recommended Citation Kain, P. J. "Eternal Recurrence and the Categorical Imperative," The outheS rn Journal of Philosophy, 45 (2007): 105-116. This is the peer reviewed version of the following article: Kain, P. J. "Eternal Recurrence and the Categorical Imperative," The outheS rn Journal of Philosophy, 45 (2007): 105-116., which has been published in final form at http://doi.org/10.1111/j.2041-6962.2007.tb00044.x. This article may be used for non-commercial purposes in accordance With Wiley Terms and Conditions for self-archiving. https://www.pdcnet.org/collection/ authorizedshow?id=southernjphil_2007_0045_0001_0105_0116&pdfname=southernjphil_2007_0045_0001_0109_0120.pdf&file_type=pdf This Article is brought to you for free and open access by the College of Arts & Sciences at Scholar Commons. It has been accepted for inclusion in Philosophy by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Eternal Recurrence and the Categorical Imperative Philip J. Kain Santa Clara University I Nietzsche embraces the doctrine of eternal recurrence for the first time at Gay Science §341:1 The greatest weight.—What, if some day or night a demon were to steal after you into your loneliest loneliness and say to you: "This life as you now live it and have lived it, you will have to live once more and innumerable times more; and there will be nothing new in it, but every pain and every joy and every thought and sigh and everything unutterably small or great in your life will have to return to you, all in the same succession and sequence—even this spider and this moonlight between the trees, and even this moment and I myself. -
Existentialism
TOPIC FOR- SEM- III ( PHIL-CC 10) CONTEMPORARY WESTERN PHILOSOPHY BY- DR. VIJETA SINGH ASSISTANT PROFESSOR P.G. DEPARTMENT OF PHILOSOPHY PATNA UNIVERSITY Existentialism Existentialism is a philosophy that emphasizes individual existence, freedom and choice. It is the view that humans define their own meaning in life, and try to make rational decisions despite existing in an irrational universe. This philosophical theory propounds that people are free agents who have control over their choices and actions. Existentialists believe that society should not restrict an individual's life or actions and that these restrictions inhibit free will and the development of that person's potential. History 1 Existentialism originated with the 19th Century philosopher Soren Kierkegaard and Friedrich Nietzsche, but they did not use the term (existentialism) in their work. In the 1940s and 1950s, French existentialists such as Jean- Paul Sartre , Albert Camus and Simone de Beauvoir wrote scholarly and fictional works that popularized existential themes, such as dread, boredom, alienation, the absurd, freedom, commitment and nothingness. The first existentialist philosopher who adopted the term as a self-description was Sartre. Existentialism as a distinct philosophical and literary movement belongs to the 19th and 20th centuries, but elements of existentialism can be found in the thought (and life) of Socrates, in the Bible, and in the work of many pre-modern philosophers and writers. Noted Existentialists: Soren Kierkegaard (1813-1855) Nationality Denmark Friedrich Nietzsche(1844-1900) Nationality Germany Paul Tillich(1886-1965) Nati…United States, Germany Martin Heidegger ( 1889-1976) Nati…Germany Simone de Beauvior(1908-1986) Nati…France Albert Camus (1913-1960) Nati….France Jean Paul Sartre (1905-1980) Nati….France 2 What does it mean to exist ? To have reason. -
SPINOZA's ETHICS: FREEDOM and DETERMINISM by Alfredo Lucero
SPINOZA’S ETHICS: FREEDOM AND DETERMINISM by Alfredo Lucero-Montaño 1. What remains alive of a philosopher's thought are the realities that concern him, the problems that he addresses, as well as the questions that he poses. The breath and depth of a philosopher's thought is what continues to excite and incite today. However, his answers are limited to his time and circumstances, and these are subject to the historical evolution of thought, yet his principal commitments are based on the problems and questions with which he is concerned. And this is what resounds of a philosopher's thought, which we can theoretically and practically adopt and adapt. Spinoza is immersed in a time of reforms, and he is a revolutionary and a reformer himself. The reforming trend in modern philosophy is expressed in an eminent way by Descartes' philosophy. Descartes, the great restorer of science and metaphysics, had left unfinished the task of a new foundation of ethics. Spinoza was thus faced with this enterprise. But he couldn't carry it out without the conviction of the importance of the ethical problems or that ethics is involved in a fundamental aspect of existence: the moral destiny of man. Spinoza's Ethics[1] is based on a theory of man or, more precisely, on an ontology of man. Ethics is, for him, ontology. He does not approach the problems of morality — the nature of good and evil, why and wherefore of human life — if it is not on the basis of a conception of man's being-in-itself, to wit, that the moral existence of man can only be explained by its own condition. -
Nietzsche's Naturalism As a Critique of Morality and Freedom
NIETZSCHE’S NATURALISM AS A CRITIQUE OF MORALITY AND FREEDOM A thesis submitted to Kent State University in partial fulfillment of the requirements for the Degree of Master of Arts by Nathan W. Radcliffe December, 2012 Thesis written by Nathan W. Radcliffe B.S., University of Akron, 1998 M.A., Kent State University, 2012 Approved by Gene Pendleton____________________________________, Advisor David Odell‐Scott___________________________________, Chair, Department of Philosophy Raymond Craig_____________________________________, Dean, College of Arts and Sciences ii TABLE OF CONTENTS ACKNOWLEDGEMENTS....................................................................................................................v INTRODUCTION............................................................................................................................... 1 CHAPTERS I. NIETZSCHE’S NATURALISM AND ITS INFLUENCES....................................................... 8 1.1 Nietzsche’s Speculative‐Methodological Naturalism............................................ 8 1.2 Nietzsche’s Opposition to Materialism ............................................................... 15 1.3 The German Materialist Influence on Nietzsche................................................. 19 1.4 The Influence of Lange on Nietzsche .................................................................. 22 1.5 Nietzsche’s Break with Kant and Its Aftermath................................................... 25 1.6 Influences on Nietzsche’s Fatalism (Schopenhauer and Spinoza) -
Atheistic and Christian Existentialism: a Comparison of Sartre and Marcel Thomas C
Marquette University e-Publications@Marquette Philosophy Faculty Research and Publications Philosophy, Department of 8-1-2010 Atheistic and Christian Existentialism: A Comparison of Sartre and Marcel Thomas C. Anderson Marquette University, [email protected] Accepted version. "Atheistic and Christian Existentialism: A Comparison of Sartre and Marcel," in New Perspectives in Sartre. Eds. Adrian Mirvish and Adrian van den Hoven. Newcastle upon Tyne: Cambridge Scholars Publishing, 2010: 44-63. Publisher link, © 2010 Cambridge Scholars Publishing. Used with permission. NOT THE PUBLISHED VERSION; this is the author’s final, peer-reviewed manuscript. The published version may be accessed by following the link in the citation at the bottom of the page. Atheistic and Christian Existentialism: A Comparison of Sartre and Marcel Thomas C. Anderson Department of Philosophy, Marquette University Milwaukee, WI In Existentialism and Humanism Jean-Paul Sartre states that there are “two kinds of existentialists,” the atheistic, in which he includes himself, and the Christian, among whom he includes his fellow countryman Gabriel Marcel.1 Needless to say, these two existentialists significantly disagree on many things and yet, surprisingly, they also have notable areas of agreement, as we shall see. The purpose of this paper is to compare the views of the two men on a number of important philosophical issues. My comparison is aided by the fact that Sartre and Marcel knew each other personally and occasionally directly commented in writing on each other’s ideas. First, some information about their history and personal relationship. Both men were born, Marcel in 1889, Sartre in 1905, and for the most part lived and wrote in Paris. -
FRIEDRICH NIETZSCHE NON- FICTION TWILIGHT of the IDOLS UNABRIDGED and the ANTICHRIST Read by Barnaby Edwards
FRIEDRICH NIETZSCHE NON- FICTION TWILIGHT OF THE IDOLS UNABRIDGED and THE ANTICHRIST Read by Barnaby Edwards The last works completed before Nietzsche’s final years of insanity, Twilight of the Idols and The Antichrist contain some of his most passionate and polemical writing. Both display his profound understanding of human nature and continue themes developed in The Genealogy of Morals, as the philosopher lashes out at the deceptiveness of modern culture and morality. Twilight of the Idols attacks European society, Christianity and the works of Socrates and Plato, which he proclaims are life-denying as they prioritise reason over instinct and the after-world over the apparent world. The Antichrist explores the history, psychology and moral precepts of Christianity, forming his final assault on organised religion. Barnaby Edwards has recorded more than 60 audiobooks. Perhaps best known for his role as a Dalek operator in the television series Doctor Who, he has provided voices for three of the BBC’s Doctor Who video games Total running time: 7:14:00 and has worked as a director, writer and actor for several related audio View our catalogue online at n-ab.com/cat dramas by Big Finish Productions. He also plays the computer L.E.M.O.N. in the comic sci-fi audio series Strangeness in Space. His audiobooks have won several awards, including the Best Original Work Audie and the Guardian’s Audiobook of the Month. 1 Twilight of the Idols 3:23 27 6. Let us finally consider what naivete it shows… 2:39 2 Apophthegms and Darts 10:35 28 The Four Great Errors 2:09 3 The Problem of Socrates 1:38 29 2. -
Pippi Longstocking As Friedrich Nietzsche's Overhuman1
Confero | Vol. 4 | no. 1 | 2016 | pp. 97-135 | doi: 10.3384/confero.2001-4562.160111 Pippi Longstocking as Friedrich Nietzsche’s overhuman1 Michael Tholander n January 3, 1889, Friedrich Nietzsche walks out from his lodging at Piazza Carlo Alberto in Turin. Suddenly, he witnesses a coachman flogging his old and tired horse. He rushes forward and throws himself around the horse’s Oneck in an attempt to protect it. Then, after bursting into tears, he falls to the ground, unconscious, perhaps struck, for the first time, by the serious symptoms of advanced syphilis.2 This event concluded Nietzsche’s prolific career at the early age of 44. It would be followed by more than a decade of crippling physical and mental disorder, before he died his second, and definitive, death on August 25, 1900. Thus, despite having 1 This essay is a rewritten and extended English version of the one published in connection with the hundredth anniversary of the death of Nietzsche: Tholander, Michael (2000). Friedrich Nietzsche – och Pippi Långstrump. Tvärsnitt, 22(3), 2-17. 2 Other theories suggest that Nietzsche suffered from a series of strokes, from dementia or from brain cancer, or that he fell victim to a combination of these maladies. See, e.g., Butler, Paul (2011). A Stroke of Bad Luck: CADASIL and Friedrich Nietzsche’s “Dementia” or Madness. In P. McNamara (Ed.), Dementia: History and Incidence. Santa Barbara: Praeger. Michael Tholander declared the exacting precept “Die at the right time!”3 in his most well-known book, Thus Spoke Zarathustra, Nietzsche, quite ironically, died all too early, as well as all too late. -
Dancing Spirits: the Nietzschean Übermensch and the Chinese Sages
138 Chapter 3: Dancing spirits: the Nietzschean Übermensch and the Chinese sages O life: … I dance after you, I follow wherever your traces linger. Where are you? Give me your hand! Or only one finger! … That is a dance up high and down low: I am the hunter; would you be my dog or my doe? … Friedrich Nietzsche, Thus Spoke Zarathustra The I Ching reveals to its reader eternal patterns of cosmic change that may assist those who wish to fulfil their innate potential for good. To accept and to follow the Decree of Heaven appears to be the core of the I Ching. The diversity of nature is represented in the I Ching by means of the hexagrams that provide clues to the reader of the appropriate action to be taken under various circumstances of this changing physical world. Constant change in nature seems evitable and serves as an inspiration to the authors of the I Ching. Confucius (1993:33) recognizes the terrible quality of change in all existence and is inspired by running water. Standing by a stream, the Master muses: ‘Things that go past are like this, aren’t they? For they do not set aside day or night.’ Chuang Tzu (1968:240) is also aware of the fragility and transience of human life, stating that ‘man’s life between heaven and earth is like the passing of a white colt glimpsed through a crack in the wall whoosh! and that’s the end.’ In Chapter 13 of the Tao Te Ching, Lao Tzu (1963:69), too, realizes the inevitable horror of bodily existence: ‘The reason I have great trouble is that I have a body. -
Quantum Mechanics and Free Will: Counter−Arguments
Quantum mechanics and free will: counter−arguments Martín López−Corredoira Astronomisches Institut der Universitaet Basel, Venusstrasse 7, CH−4102−Binningen, Switzerland E−mail: [email protected] Abstract Since quantum mechanics (QM) was formulated, many voices have claimed this to be the basis of free will in the human beings. Basically, they argue that free will is possible because there is an ontological indeterminism in the natural laws, and that the mind is responsible for the wave function collapse of matter, which leads to a choice among the different possibilities for the body. However, I defend the opposite thesis, that free will cannot be defended in terms of QM. First, because indeterminism does not imply free will, it is merely a necessary condition but not enough to defend it. Second, because all considerations about an autonomous mind sending orders to the body is against our scientific knowledge about human beings; in particular, neither neurological nor evolutionary theory can admit dualism. The quantum theory of measurement can be interpreted without the intervention of human minds, but other fields of science cannot contemplate the mentalist scenario, so it is concluded that QM has nothing to say about the mind or free will, and its scientific explanation is more related to biology than to physics. A fatalistic or materialist view, which denies the possibility of a free will, makes much more sense in scientific terms. 1. Definition of free will First of all, we must clarify the meaning of the term to which we refer: Free will: a source totally detached from matter (detached from nature) which is the origin (cause) of options, thoughts, feelings,.. -
Nietzsche on Criminality
University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School April 2021 Nietzsche on Criminality Laura N. McAllister University of South Florida Follow this and additional works at: https://scholarcommons.usf.edu/etd Part of the Philosophy Commons Scholar Commons Citation McAllister, Laura N., "Nietzsche on Criminality" (2021). Graduate Theses and Dissertations. https://scholarcommons.usf.edu/etd/8827 This Dissertation is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Nietzsche on Criminality by Laura N. McAllister A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy Department of Philosophy College of Arts and Sciences University of South Florida Major Professor: Joshua Rayman, Ph.D. Peter R. Sedgwick, Ph.D. Stephen Turner, Ph.D. Alex Levine, Ph.D. Date of Approval: March 24, 2021 Keywords: Freedom, Justice, Punishment, Revenge, Criminal, Greatness Copyright © 2021, Laura N. McAllister ACKNOWLEDGMENTS While writing this dissertation I have received a great deal of support and guidance and I would like to pay special thanks and appreciation to the persons below who made this dissertation successful and assisted me throughout in helping me to reach my goal. I would first like to thank my major professor and mentor, Dr. Joshua Rayman, who has always inspired and encouraged me to be a better philosopher and writer. His invaluable knowledge, helpful feedback, and conscientious guidance was instrumental to the whole of this project. -
Spring 2017 Course Title: an Introduction to Nietzsche: Philosophy and Cultural Criticism Course Code: PHI 103 Instructor: Frederick Dolan
Preliminary Course Syllabus Quarter: Spring 2017 Course Title: An Introduction to Nietzsche: Philosophy and Cultural Criticism Course Code: PHI 103 Instructor: Frederick Dolan Course Summary: An introduction to the thought of Friedrich Nietzsche (1844-1900), emphasizing his philosophy, cultural criticism, and the relationship between his work and life. Please see course page for a full description and additional details. Grade Options and Requirements: No Grade Requested (NGR) – No work required, no credit received, no proof of attendance provided. Credit/No Credit (CR/NC) – Must attend at least 80% of class sessions. Letter Grade (A, B, C, D, No Pass) – Must attend at least 80% of class sessions and complete a piece of written work (to be discussed further in class). *Please Note: If you require proof that you completed a Continuing Studies course for any reason (for example, employer reimbursement), you must choose either the Letter Grade or Credit/No Credit option. Courses taken for NGR will not appear on official transcripts or grade reports. Tentative Weekly Outline: Meeting #1: “To look at science in the perspective of art, but at art in that of life.” Ecce Homo (in Basic Writings of Nietzsche). Meeting #2: Nietzsche, Wagner, and the Greeks. The Birth of Tragedy (in Basic Writings of Nietzsche). Meeting #3: Nietzsche as Cultural Diagnostician. The Advantages and Disadvantages of History for Life (on Canvas). The Gay Science, 1886 Preface and p.276. Beyond Good and Evil, Part Two and p. 204-205, 212, 223-224 (in Basic Writings of Nietzsche). Meeting #4: Morality as a Problem. The Genealogy of Morals (in Basic Writings of Nietzsche).