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Michael Allen Gillespie 《The Journal of religious ethics》2018,46(2):267-287
In this essay, I argue that the notion of monetary debt does not displace but merely conceals our deeper, ontological debt to the sources of our being and way of life. I suggest that first Christianity and then modern science attempted to find a means of redemption that could free us from debt, but that both were unable to reconcile the ideas of freedom and indebtedness. I then examine the way in which Friedrich Nietzsche tried to resolve the apparent contradiction of our debt to the past and our freedom to shape the future by developing a new form of redemption rooted in his doctrine of the eternal recurrence. 相似文献
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Mattia Riccardi 《European Journal of Philosophy》2013,21(2):219-257
Abstract: The late Nietzsche defended a position which he sometimes to refers as ‘sensualism’ and which consists of two main theses: senses ‘do not lie’ (T1) and sense organs are ‘causes’ (T2). Two influential interpretations of this position have been proposed by Clark and Hussain, who also address the question whether Nietzsche's late sensualism is (Hussain) or not (Clark) compatible with the epistemological view which he held in his previous work and which has been dubbed the ‘falsification thesis’ (FT). In my paper I will show that both readings raise substantial difficulties and propose an alternative account of Nietzsche's sensualism. In particular, I will argue: (a) that according to Nietzsche the representational content of sensory experience ‘does not lie’ since it is physically grounded in causal exchanges with the external world which are mediated by sense organs; (b) that Nietzsche believes that the claim that senses ‘do not lie’ is also true of the phenomenal, qualitative content of sensory experience; and (c) that FT, despite its prima facie tension with (a) and (b), fit well Nietzsche's sensualism. 相似文献
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Hans Seigfried 《Man and World》1989,22(4):485-501
The literary complexity of Nietzsche's writings is by now largely familiar; it needs no further display. Instead, I try to reconstruct some of his ideas such that they amount to a sustained philosophical argument and promising project, namely, an attempt to understand — after the Kantian and Darwinian turns — the very possibility of the formation and continuation of infinite varieties of forms of life.I demonstrate that such a project could make good sense only as a transcendental experiment in which the idea of a reality which is ready-made, immutable, and fixed in itself must not only be dismissed as something incomprehensible, but as something not in the least worth striving for, and replaced by the idea of synergetic processes (of self-organization) and what Nietzsche called art without an artist. Read as an empirical-historical narrative we would have to reject Nietzsche's account as a mere rhapsody and arrogant fantasy.Abbreviations AS
Attempt at a Self-Criticism. 1886 Preface, BT.
- BG
Beyond Good and Evil. Trans. W. Kaufmann. New York: Vintage Books, 1966.
- BT
The Birth of Tragedy. Trans. W. Kaufmann. New York: Vintage Books, 1967.
- GM
On the Genealogy of Morals. Trans. W. Kaufmann & R. J. Holingdale. New York: Vintage books, 1967.
- GS
The Gay Science. Trans. W. Kaufmann. New York: Vintage Books, 1974.
- HH
Human, All Too Human. Volume 1. Trans. M. Faber, with S. Lehmann. Lincoln: University of Nebraska Press, 1984.
- HI
On the Advantages and Disadvantages of History for Life. Trans. P. Preuss. Indianapolis: Hackett, 1980.
- NF
Nachgelassene Fragmente.Sämtliche Werke: Kritische Studienausgabe. Volumes 7–13. Edited by G. Colli and M. Montinari. Berlin: dtv-W. de Gruyter, 1980.
- PT
On the Pathos of Truth.Philosophy and Truth: Selections from Nietzsche's Notebooks of the early 1870s. Trans. and ed. D. Breazeale. Atlantic Heights: Humanities Press, 1979.
- TL
On Truth and Lies in a Nonmoral Sense. Ibid.
- UM
Untimely Meditations.
- WP
The Will to Power. Trans. W. Kaufmann and R. J. Holingdale. New York: Vintage Books, 1967. 相似文献
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Matthew Meyer 《British Journal for the History of Philosophy》2013,21(1):138-160
This essay seeks to overcome the divide that has emerged in recent scholarship between Alexander Nehamas’s reading of Nietzsche as an aestheticist who eschews the dogmatism implicit in the scientific project and Brian Leiter's reading of Nietzsche as a hard-nosed naturalist whose project is continuous with the natural sciences. It is argued that Nietzsche turns to the natural sciences to justify a relationalist ontology that not only eliminates metaphysical concepts such as ‘being’ and ‘things-in-themselves’, but also can be linked to key components of the aestheticist reading. As a result, Nietzsche's naturalism should not be understood as opposing important features of his aestheticism. Instead, Nietzsche's project should be understood in terms of a naturalized aestheticism that rejects the metaphysical-moral interpretation of existence espoused by philosophers such as Plato, Kant, and Schopenhauer. 相似文献
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Mattia Riccardi 《British Journal for the History of Philosophy》2016,24(1):132-154
In this paper I argue that Nietzsche's view on consciousness is best captured by distinguishing different notions of consciousness. In other words, I propose that Nietzsche should be read as endorsing pluralism about consciousness. First, I consider the notion that is preeminent in his work and argue that the only kind of consciousness which may fit the characterization Nietzsche provides of this dominant notion is self-consciousness (Sconsciousness). Second, I argue that in light of Nietzsche's treatment of perceptions and sensations we should conclude that he takes each of such state types to involve a specific kind of consciousness which differs from Sconsciousness. I label these two additional kinds of consciousness perceptual consciousness (Pconsciousness) and qualitative consciousness (Qconsciousness), respectively. I conclude the paper with some remarks on how, in Nietzsche's picture, these three different kinds of consciousness might relate. 相似文献
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In this paper I advance an interpretation of Nietzsche's notions of amor fati and eternal recurrence in which they are taken to delimit the project of becoming well-disposed to life and oneself. I argue that interpreted in this way these notions do not have the problematic implications which stand in the way of our adopting them and, in fact, cast light on how we may theoretically understand and practically live our lives. 相似文献
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