Friedrich Nietzsche a Philosophical Biography
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Nietzsche and Psychedelics – Peter Sjöstedt-H –
Antichrist Psychonaut: Nietzsche and Psychedelics – Peter Sjöstedt-H – ‘… And close your eyes with holy dread, For he on honey-dew hath fed, And drunk the milk of Paradise.’ So ends the famous fragment of Kubla Khan by the Romantic poet, Samuel Taylor Coleridge. He tells us that the poem was an immediate transcription of an opium-induced dream he experienced in 1797. As is known, the Romantic poets and their kin were inspired by the use of psychoactive substances such as opium, the old world’s common pain reliever. Pain elimination is its negative advantage, but its positive attribute lies in the psychedelic (‘mind- revealing’)1 state it can engender – a state described no better than by the original English opium eater himself, Thomas De Quincey: O just and righteous opium! … thou bildest upon the bosom of darkness, out of the fantastic imagery of the brain, cities and temples, beyond the art of Phidias and Praxiteles – beyond the splendours of Babylon and Hekatómpylos; and, “from the anarchy of dreaming sleep,” callest into sunny light the faces of long-buried beauties … thou hast the keys of Paradise, O just, subtle, and mighty opium!2 Two decades following the publication of these words the First Opium War commences (1839) in which China is martially punished for trying to hinder the British trade of opium to the Chinese people. Though opium, derived from the innocent garden poppy Papavar somniferum, may cradle the keys to Paradise it also clutches the keys to Perdition: its addictive thus potentially ruinous nature is commonly known. Today, partly for these reasons, opiates are mostly illegal without license – stringently so in their most potent forms of morphine and heroin. -
'The Supreme Principle of Morality'? in the Preface to His Best
The Supreme Principle of Morality Allen W. Wood 1. What is ‘The Supreme Principle of Morality’? In the Preface to his best known work on moral philosophy, Kant states his purpose very clearly and succinctly: “The present groundwork is, however, nothing more than the search for and establishment of the supreme principle of morality, which already constitutes an enterprise whole in its aim and to be separated from every other moral investigation” (Groundwork 4:392). This paper will deal with the outcome of the first part of this task, namely, Kant’s attempt to formulate the supreme principle of morality, which is the intended outcome of the search. It will consider this formulation in light of Kant’s conception of the historical antecedents of his attempt. Our first task, however, must be to say a little about the meaning of the term ‘supreme principle of morality’. For it is not nearly as evident to many as it was to Kant that there is such a thing at all. And it is extremely common for people, whatever position they may take on this issue, to misunderstand what a ‘supreme principle of morality’ is, what it is for, and what role it is supposed to play in moral theorizing and moral reasoning. Kant never directly presents any argument that there must be such a principle, but he does articulate several considerations that would seem to justify supposing that there is. Kant holds that moral questions are to be decided by reason. Reason, according to Kant, always seeks unity under principles, and ultimately, systematic unity under the fewest possible number of principles (Pure Reason A298-302/B355-359, A645- 650/B673-678). -
Stanford Encyclopedia of Philosophy) Stanford Encyclopedia of Philosophy Arthur Schopenhauer
03/05/2017 Arthur Schopenhauer (Stanford Encyclopedia of Philosophy) Stanford Encyclopedia of Philosophy Arthur Schopenhauer First published Mon May 12, 2003; substantive revision Sat Nov 19, 2011 Among 19th century philosophers, Arthur Schopenhauer was among the first to contend that at its core, the universe is not a rational place. Inspired by Plato and Kant, both of whom regarded the world as being more amenable to reason, Schopenhauer developed their philosophies into an instinctrecognizing and ultimately ascetic outlook, emphasizing that in the face of a world filled with endless strife, we ought to minimize our natural desires for the sake of achieving a more tranquil frame of mind and a disposition towards universal beneficence. Often considered to be a thoroughgoing pessimist, Schopenhauer in fact advocated ways — via artistic, moral and ascetic forms of awareness — to overcome a frustrationfilled and fundamentally painful human condition. Since his death in 1860, his philosophy has had a special attraction for those who wonder about life's meaning, along with those engaged in music, literature, and the visual arts. 1. Life: 1788–1860 2. The Fourfold Root of the Principle of Sufficient Reason 3. Schopenhauer's Critique of Kant 4. The World as Will 5. Transcending the Human Conditions of Conflict 5.1 Aesthetic Perception as a Mode of Transcendence 5.2 Moral Awareness as a Mode of Transcendence 5.3 Asceticism and the Denial of the WilltoLive 6. Schopenhauer's Later Works 7. Critical Reflections 8. Schopenhauer's Influence Bibliography Academic Tools Other Internet Resources Related Entries 1. Life: 1788–1860 Exactly a month younger than the English Romantic poet, Lord Byron (1788–1824), who was born on January 22, 1788, Arthur Schopenhauer came into the world on February 22, 1788 in Danzig [Gdansk, Poland] — a city that had a long history in international trade as a member of the Hanseatic League. -
Human Beings and the Moral Law: Moral Precariousness in Kant's Ethical Philosophy
University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2014 Human Beings and the Moral Law: Moral Precariousness in Kant's Ethical Philosophy Bradley Taylor University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Philosophy Commons Recommended Citation Taylor, Bradley, "Human Beings and the Moral Law: Moral Precariousness in Kant's Ethical Philosophy" (2014). Publicly Accessible Penn Dissertations. 1468. https://repository.upenn.edu/edissertations/1468 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/1468 For more information, please contact [email protected]. Human Beings and the Moral Law: Moral Precariousness in Kant's Ethical Philosophy Abstract ABSTRACT HUMAN BEINGS AND THE MORAL LAW: MORAL PRECARIOUSNESS IN KANT'S ETHICAL PHILOSOPHY Bradley M. Taylor Dr. Paul Guyer This dissertation is an examination of human moral precariousness in Kant's ethics. Human beings are in a state of moral precariousness insofar as they are ever-capable of transgressing the moral law and are often uncertain of the moral worth of their actions. Put another way, in this dissertation I argue that the basic relationship between human beings and the moral law, in Kant's moral philosophy, is, most fundamentally, one of tenuousness and vacillation. This relation is the fundamental characteristic of the human moral condition because such a relation is built into Kant's account of human moral agency. We have a tenuous relation to the moral law because we always have at least the possibility of conflict between our desire for happiness (i.e. the satisfaction of our inclinations) and the requirements of the moral law. -
Nietzsche and Eternal Recurrence: Methods, Archives, History, and Genesis
University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School April 2021 Nietzsche and Eternal Recurrence: Methods, Archives, History, and Genesis William A. B. Parkhurst University of South Florida Follow this and additional works at: https://scholarcommons.usf.edu/etd Part of the Philosophy Commons Scholar Commons Citation Parkhurst, William A. B., "Nietzsche and Eternal Recurrence: Methods, Archives, History, and Genesis" (2021). Graduate Theses and Dissertations. https://scholarcommons.usf.edu/etd/8839 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 and Eternal Recurrence: Methods, Archives, History, and Genesis by William A. B. Parkhurst A dissertation submitted in partial fulfillment of the requirement for the Doctor of Philosophy in Philosophy Department of Philosophy College of Arts and Sciences University of South Florida Major Professor: Joshua Rayman, Ph.D. Lee Braver, Ph.D. Vanessa Lemm, Ph.D. Alex Levine, Ph.D. Date of Approval: February 16th, 2021 Keywords: Fredrich Nietzsche, Eternal Recurrence, History of Philosophy, Continental Philosophy Copyright © 2021, William A. B. Parkhurst Dedication I dedicate this dissertation to my mother, Carol Hyatt Parkhurst (RIP), who always believed in my education even when I did not. I am also deeply grateful for the support of my father, Peter Parkhurst, whose support in varying avenues of life was unwavering. I am also deeply grateful to April Dawn Smith. It was only with her help wandering around library basements that I first found genetic forms of diplomatic transcription. -
On the Genealogy of Morality. the Birth of Pessimism in Zapffe’S on the Tragic
On the Genealogy of Morality... 75 ON THE GENEALOGY OF MORALITY. THE BIRTH OF PESSIMISM IN ZAPFFE’S ON THE TRAGIC SILVIYA SERAFIMOVA Institute for the Study of Societies and Knowledge, BAS [email protected] Abstract This article examines the genealogy of morality, as represented by the Norwegian philosopher and writer Peter Wessel Zapffe, as well as the way it affected the justification of his pessimism, which made him one of the most influential existentialists of the 20th century. Analyzing the complex relationships between so-called biological, social and (autotelic) metaphysical morality, which are explored against the background of four interest fronts (biological, social, autotelic and metaphysical fronts), I will clarify why Zapffe’s pessimism is irreducible to the one displayed by Schopenhauer since Zapffe provides a critical reception of Schopenhauer’s theory of tragic. Key words: Peter Wessel Zapffe, morality, existentialism, pessimism, On the Tragic Regardless of the fact that the conceptions of the Norwegian mountaineer, lawyer, writer and philosopher Peter Wessel Zapffe are not as well-known as the theories of Arne Naess, they had a significant influence on the development of Norwegian existentialism. In this context, we should specify why one should talk about Zapffe’s pessimism rather than Zapffe’s nihilism regardless of Nietzsche’s influence on his views of cultural degrowth, as well as of the possibility to draw some parallels with Nietzsche’s ‘melancholic metaphysics’ [1], as Haave suggests (Haave, 1999, pp. 236-237). Zapffe himself describes Nietzsche’s theory of tragic arguing that his “aesthetic-tragic desire” (“aestetisk-tragiske lyst”) is imprecisely interpreted (Zapffe, 1941, p. -
Two Fundamental Problems of Ethics
Great Clarendon Street, Oxford Ox2 6DP Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide in Oxford New York Auckland Cape Town Dar es Salaam Hong Kong Karachi Kuala Lumpur Madrid Melbourne Mexico City Nairobi New Delhi Shanghai Taipei Toronto With oces in Argentina Austria Brazil Chile Czech Republic France Greece Guatemala Hungary Italy Japan Poland Portugal Singapore South Korea Switzerland Thailand Turkey Ukraine Vietnam Oxford is a registered trade mark of Oxford University Press in the UK and in certain other countries Published in the United States by Oxford University Press Inc., New York Translation, Note on the Text and Translation, Select Bibliography, Chronology, Explanatory Notes © David E. Cartwright and Edward E. Erdmann 2010 Introduction © Christopher Janaway 2010 The moral rights of the authors have been asserted Database right Oxford University Press (maker) First published as an Oxford World’s Classics paperback 2010 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, or under terms agreed with the appropriate reprographics rights organization. Enquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above -
Schopenhauer's Ethics
Schopenhauer’s Ethics: A Metaphysics in Action Department of Education Ivan Brian L. Inductivo, M.A. Abstract: Disputations whether Arthur Schopenhauer (1788-1860) assent to a certain normative system of Ethics in his philosophy has been an interminable topic. Despite his dispiriting claim that philosophy can never ‘guide conduct’ as well as the determinability of character raises the question of how there exists a moral dimension in his works. Indeed, he states explicitly that his views on morality are entirely in the spirit of Christianity, as well as being consistent with the doctrines and ethical precepts of the sacred books of India (The World as Will and Representation, Section 68). Through this, by way of synoptic assessment, many works on Schopenhauer focused on compassion as the basis of his ethics. This paper will then seek to underscore a different vantage point on the grounding Inductivo... of his ethics, i.e., one which is emerging from metaphysics and achieves its embodiment in action. Hence, the principal intent of this paper is to ascertain a possible normative exposition of Schopenhauer’s moral philosophy. This entails an elucidation on whether there is a framework of Ethics embedded in his metaphysics and a critical analysis on the plausibility of this moral philosophy. Keywords: Arthur Schopenhauer, Metaphysics, Ethics, Will-to-Live, Compassion, Virtue “It is just as little necessary for the saint to be a philosopher as for the philosopher to be a saint; just as it is not necessary for a perfectly beautiful, person to be a great sculptor, or for a great sculptor to be himself a beautiful person. -
Nietzsche: from Nazi Icon to Leftist Idol Ted Sadler
Nietzsche: From Nazi Icon to Leftist Idol Ted Sadler In October 1888, a few months before his mental collapse, Friedrich Nietzsche wrote in his autobiography the famous line ‘I am not a man – I am dynamite’. He had been talking in this vein for some time, especially in letters, but in the last months of his sanity he became possessed by the idea that he was a ‘man of destiny’ who with his message of the Death of God would soon ‘break history into two halves’ and ‘change the calendar’. Between 1883 and 1885 he had put out his proclamation to the world, Thus Spake Zarathustra, telling of a new utterly transformative anti-theistic religion. Nietzsche was convinced that he himself, meaning not just his teaching but his person, held the key to any positive prospects for the human race: thus he entitled his autobiography ‘Ecce Homo’, these being the words with which, in the Latin version of the Gospel of John, Pontius Pilate presents Jesus to the crowd: ‘Behold the Man!’ Already by the mid-1890’s there was a Nietzsche-cult in Germany, by the time of his death in 1900 he was world-famous, during the First World War the German military authorities issued a special army printing of Thus Spake Zarathustra for atheistic soldiers, while during and after the war many people in France, England, and the United States blamed Nietzsche for it. From the beginning Nietzsche was embraced from all positions on the ideological-political spectrum: anarchists, Social Darwinists, Protestant clergymen, theosophists, mystics, feminists, anti-feminists, nationalists, internationalists, anti-Semites and anti-anti-Semites. -
|||GET||| Arthur Schopenhauer: the World As Will and Presentation 1St
ARTHUR SCHOPENHAUER: THE WORLD AS WILL AND PRESENTATION 1ST EDITION DOWNLOAD FREE Arthur Schopenhauer | 9781315507880 | | | | | Schopenhauer: 'The World as Will and Representation': Volume 1 I can say this was add-on because they really don't flow with how he dealt with Christianity anywhere else within the Volume. This volume is divided into four books. Essentially all of philosophy. The book is easy to read and assimilate compared to the works of other philosophers I have read. To be blunt: I cannot recommend this work to anyone. The Will wills, and the character and motivation of the person make it possible to learn, to gain knowledge, and this might alter the way the Will objectifies itself in us. If the whole world as representation is only the visibility of the will, then art is the elucidation of this visibility, the camera obscura which shows the objects more purely, and enables us to survey and comprehend them better. The happiness that we seek is more inclined towards self preservation and satisfaction of vanity. True, compared to Kant, Schopenhauer developed a more consistent and complete philosophy. With Schop, the Will, the thing-in-itself, is in you as much as it is in anything else. More generally, although S was an atheist, there is a lot of religion in the book, more of the order of religion as philosophy. Conceived and published before the philosopher was 30 and expanded 25 years later, it is the summation of a lifetime of thought. The only hope for the individual is to save his own soul; and even this he can do only by avoiding worldly entanglements. -
Schopenhauer on the Values of Aesthetic Experience
Schopenhauer on the Values of Aesthetic Experience The Southern Journal of Philosophy (2007) Vol. XLV Schopenhauer on the Values of Aesthetic Experience Bart Vandenabeele Ghent University (Belgium) Abstract In this essay, I argue that Schopenhauer’s view of the aesthetic feelings of the beautiful and the sublime shows how a “dialectical” interpre- tation that homogenizes both aesthetic concepts and reduces the discrepancy between both to merely quantitative differences is flawed. My critical analysis reveals a number of important tensions in both Schopenhauer’s own aesthetic theory—which does not ultimately succeed in “merging” Plato’s and Kant’s approaches—and the interpretation that unjustly reduces the value of aesthetic experience to a merely preliminary stage of ethical will-less salvation. Art does not hurt us. The tears that we shed at a play are a type of the exquisite sterile emotions that it is the function of art to awaken. We weep, but we are not wounded. Oscar Wilde The Critic as Artist In the traditional interpretation of Schopenhauer’s aesthetic theory, the thought prevails that aesthetic pleasure is rooted in the subject’s release from the claws of the blind will and that such a (negative) feeling of relief forms a preparation to the Bart Vandenabeele is Professor of Aesthetics and Philosophy of Art at Ghent University (Belgium). He is the author and editor of several books in aesthetics, philosophy of art, and philosophy of culture. He has published several contributions in books and international journals on aesthetics, the history of philosophy, and the philosophy of language in English, German, Portuguese, and Dutch. -
On Nietzsche's Schopenhauer, Illich's
Fordham University Masthead Logo DigitalResearch@Fordham Articles and Chapters in Academic Book Philosophy Collections Spring 2014 “Who do you think you are?” On Nietzsche’s Schopenhauer, Illich’s Hugh of St. Victor, and Kleist’s Kant Babette Babich Fordham University, [email protected] Follow this and additional works at: https://fordham.bepress.com/phil_babich Part of the Continental Philosophy Commons, History of Philosophy Commons, and the Social and Philosophical Foundations of Education Commons Recommended Citation Babich, Babette, "“Who do you think you are?” On Nietzsche’s Schopenhauer, Illich’s Hugh of St. Victor, and Kleist’s Kant" (2014). Articles and Chapters in Academic Book Collections. 68. https://fordham.bepress.com/phil_babich/68 This Article is brought to you for free and open access by the Philosophy at DigitalResearch@Fordham. It has been accepted for inclusion in Articles and Chapters in Academic Book Collections by an authorized administrator of DigitalResearch@Fordham. For more information, please contact [email protected]. J P S E Journal for the Philosophical Study of Education Vol. 2 (2014) Editors: Allan Johnston, DePaul University and Columbia College Chicago Guillemette Johnston, DePaul University Outside Readers: Charles V. Blatz, University of Toledo (emeritis) Tom Falk, University of Dayton Tom Friedrich, SUNY Plattsburgh Charles Howell, Youngstown State University Emery Hyslop-Margison, Florida Atlantic University Cheu-jey Lee, Indiana University-Purdue University, Fort Wayne Alexander Makedon, Arellano University David Mosley, Bellarmine University Linda O’Neill, Northern Illinois University Sam Rocha, University of North Dakota Zachary Rohrbach, Independent Scholar Elias Schwieler, Stockholm University The Society for the Philosophical Study of Education JPSE: Journal for the Philosophical Study of Education II (2014) “Who do you think you are?” On Nietzsche’s Schopenhauer, Illich’s Hugh of St.