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Journal articles on the topic 'Nietzsche's On the Genealogy of Morals'

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Published: 10 December 2022

Last updated: 29 January 2023

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1

del Caro, Adrian, Richard Schacht, and Nietzsche. "Nietzsche, Genealogy, Morality: Essays on Nietzsche's on the Genealogy of Morals." German Quarterly 68, no. 4 (1995): 445. http://dx.doi.org/10.2307/407805.

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Reginster, Bernard. "Nietzsche, Genealogy, Morality: Essays on Nietzsche's "Genealogy of Morals.". Richard Schacht." Ethics 106, no. 2 (1996): 457–59. http://dx.doi.org/10.1086/233629.

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3

Kain, Philip J. "Nietzschean Genealogy and Hegelian History in The Genealogy of Morals." Canadian Journal of Philosophy 26, no. 1 (1996): 123–47. http://dx.doi.org/10.1080/00455091.1996.10717447.

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I would like to offer an interpretation of the Genealogy of Morals, of the relationship of master morality to slave morality, and of Nietzsche's philosophy of history that is different from the interpretation that is normally offered by Nietzsche scholars. Contrary to Nehamas, Deleuze, Danto, and many others, I wish to argue that Nietzsche does not simply embrace master morality and spurn slave morality. I also wish to reject the view, considered simply obvious by most scholars, that the Übermensch develops out of, or on the model of, the master, not the slave. And to make the case for all of

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4

Saar, Martin. "Understanding Genealogy: History, Power, and the Self." Journal of the Philosophy of History 2, no. 3 (2008): 295–314. http://dx.doi.org/10.1163/187226308x335976.

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AbstractThe aim of this article is to clarify the relation between genealogy and history and to suggest a methodological reading of Nietzsche's Genealogy of Morals. I try to determine genealogy's specific range of objects, specific mode of explication, and specific textual form. Genealogies in general can be thought of as drastic narratives of the emergence and transformations of forms of subjectivity related to power, told with the intention to induce doubt and self-reflection in exactly those readers whose (collective) history is narrated. The main interest in understanding the concept of ge

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Holvey, Benjamin. "The Skeptic's Guide to the Genealogy." Stance: an international undergraduate philosophy journal 2, no. 1 (2019): 1–8. http://dx.doi.org/10.33043/s.2.1.1-8.

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This paper seeks to evaluate Nietzsche’s positive ethical vision through a focus on the plausibility of his moral-historical account as it appears in On the Genealogy of Morals. It is then argued that Nietzsche’s account of the “slave revolt in morality” contains shortcomings that necessitate further inquiry into Nietzsche’s consequent ethical vision. Furthermore, the paper goes on to demonstrate that if a proper historical context for the “slave revolt in morality” cannot be identified, or if it cannot be shown that Nietzsche’s ethical vision can stand without such a context, then a neo-Nietz

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Hufendiek, Rebekka. "Das Hypothesenwesen." Deutsche Zeitschrift für Philosophie 67, no. 3 (2019): 440–50. http://dx.doi.org/10.1515/dzph-2019-0035.

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Abstract There is an eye-catching similarity in structure between Paul Rée’s Origin of Moral Sensations and Nietzsche’s Genealogy of Morals. Accordingly, the Genealogy has been understood as a riposte to Rée. I will argue in this paper that Nietzsche distances himself from Rée not only by developing alternative genealogies for moral concepts and institutions. Nietzsche’s main aim in criticizing Rée is to develop his own genealogical method that aims for historical adequacy, psychological adequacy, distinction of cause and function, acceptance of partial historical opacity and perspectivism.

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Ward, Joseph. "Nietzsche’s Genealogy of Morals." International Journal of Philosophical Studies 20, no. 4 (2012): 597–601. http://dx.doi.org/10.1080/09672559.2012.714264.

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Migotti. "History, Genealogy, Nietzsche: Comments on Jesse Prinz, “Genealogies of Morals: Nietzsche's Method Compared”." Journal of Nietzsche Studies 47, no. 2 (2016): 212. http://dx.doi.org/10.5325/jnietstud.47.2.0212.

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9

Inkpin, Andrew. "Nietzsche’s Genealogy: A Textbook Parody." Nietzsche-Studien 47, no. 1 (2018): 140–66. http://dx.doi.org/10.1515/nietzstu-2018-0006.

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Abstract Given its apparently scholarly form, the Genealogy of Morals is often read as a succinct, relatively systematic, and canonical exposition of Nietzsche’s mature views on morality. This article argues, however, that the work was intended as a parody of a scholarly treatise and examines how this parody is best understood. It begins by surveying some evidence that supports reading the Genealogy as a ‘textbook’ presentation of Nietzsche’s views. It then develops an exegetic case for reading it as a work of parody, based on the third essay’s claims about the ‘self-cancellation’ of truth-dir

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10

White, Richard. "The Return of the Master: An Interpretation of Nietzsche's "Genealogy of Morals"." Philosophy and Phenomenological Research 48, no. 4 (1988): 683. http://dx.doi.org/10.2307/2108015.

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Parkhurst, William A. B. "A Genetic Interpretation of the Preface of The Genealogy of Morals." Genealogy 6, no. 4 (2022): 81. http://dx.doi.org/10.3390/genealogy6040081.

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Traditional interpretations of Nietzsche’s The Genealogy of Morals (GM) argue that the work is a treatise on, or a straightforward account of, Nietzsche’s moral thinking. This is typically contrasted with what has become known as the postmodern reading, which holds that the core of GM is an attack on the very notion of the truth itself. These two interpretations are often taken to be non-coextensive and mutually exclusive. However, I argue, using a genetic form of argumentation that tracks the development of the text through archival evidence, that both are partially correct, since Nietzsche s

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12

Franco, Paul. "Nooks and Hunched Backs: A Reply to Ruth Abbey." Review of Politics 70, no. 2 (2008): 278–83. http://dx.doi.org/10.1017/s003467050800034x.

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Let me begin by addressing what seems to be the central issue that Abbey raises about my article: What does looking at Human, All too Human (henceforth, HH) in the context of the problem of culture add to our understanding of that text? She acknowledges my point that most commentators on HH have focused their attention on Nietzsche's investigation of the “history of the moral sensations” and its connection to his later “genealogy of morals.” She even seems to concede that my attempt to understand HH in terms of Nietzsche's long-standing concern with culture is distinctive. Her problem with my

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13

Wininger, Kathleen J. "On Nietzsche, The Genealogy of Morals." Journal of Value Inquiry 30, no. 3 (1996): 453–70. http://dx.doi.org/10.1007/bf00164554.

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Brusotti, Marco. "Die Autonomie des ,souveränen Individuums‘ in Nietzsches Genealogie der Moral." Nietzsche-Studien 48, no. 1 (2019): 26–48. http://dx.doi.org/10.1515/nietzstu-2019-0003.

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Abstract The second essay of Nietzsche’s Genealogy of Morals introduces the ‘sovereign individual’ as ‘responsible’, ‘autonomous’ and ‘free’. Does this affirmative use of moral terminology reveal an unexpected affinity between Nietzsche’s thought and philosophical modernity? In the last decades, this issue has been at the heart of a vast and controversial debate. My analysis shows that, rather than throwing light on Nietzsche’s general position, the specific use of Kantian terms in this passage of GM is due to a polemical intention. Implicitly, Nietzsche rejects Eduard von Hartmann’s criticism

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15

Snelson, Avery. "Nietzsche's Strawsonian Reversal." Journal of Nietzsche Studies 52, no. 2 (2021): 234–59. http://dx.doi.org/10.5325/jnietstud.52.2.0234.

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Abstract Nietzsche proclaims the second essay of the Genealogy of Morality (GM II) to be the “long history of the origins of responsibility,” but the immediate context in which this claim is made, coupled with GM II's broader aims and themes, makes interpreting this claim immensely difficult. Not only does Nietzsche endorse an ideal of responsibility in relation to the sovereign individual, while the rest of the essay is concerned with other topics, but also, and more problematically, this ideal appears to be inconsistent with his denial of free will and moral responsibility in other works. He

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16

Loeb, Paul S. "Is There a Genetic Fallacy in Nietzsche’s Genealogy of Morals?" International Studies in Philosophy 27, no. 3 (1995): 125–41. http://dx.doi.org/10.5840/intstudphil199527389.

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Lightbody, Brian. "Artificial and Unconscious Selection in Nietzsche’s Genealogy: Expectorating the Poisoned Pill of the Lamarckian Reading." Genealogy 3, no. 2 (2019): 31. http://dx.doi.org/10.3390/genealogy3020031.

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I examine three kinds of criticism directed at philosophical genealogy. I call these substantive, performative, and semantic. I turn my attention to a particular substantive criticism that one may launch against essay two of On the Genealogy of Morals that turns on how Nietzsche answers “the time-crunch problem”. On the surface, there is evidence to suggest that Nietzsche accepts a false scientific theory, namely, Lamarck’s Inheritability Thesis, in order to account for the growth of a new human “organ”—morality. I demonstrate that the passages interpreted by some scholars to prove that Nietzs

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18

Wilcox, John T. "What Aphorism Does Nietzsche Explicate in Genealogy of Morals, Essay III?" Journal of the History of Philosophy 35, no. 4 (1997): 593–610. http://dx.doi.org/10.1353/hph.1997.0065.

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19

Weintraub, Alex. "Stendhal’s Definition of Beauty, in and as Philosophy." Romanic Review 113, no. 2 (2022): 222–40. http://dx.doi.org/10.1215/00358118-9812494.

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Abstract In On the Genealogy of Morals (1887), Friedrich Nietzsche misquotes Stendhal’s definition of beauty. Beauty is not, as the German philosopher claims, “a promise of happiness” (72). Rather, Stendhal proposes in a footnote to his book De l’amour (1822)—in a chapter entitled “La Beauté détrônée par l’amour”—that “la beauté n’est que la promesse du bonheur” (40). Nevertheless, Nietzsche’s misquotation of Stendhal and his subsequent interpretation of the French author’s aesthetics have held sway in later philosophy, such that Stendhal is regularly recruited to endorse views about beauty qu

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Hillar, Marian. "FRIEDRICH NIETZSCHE: SOCIAL ORIGIN OF MORALS, CHRISTIAN ETHICS, AND IMPLICATIONS FOR ATHEISM IN HIS THE GENEALOGY OF MORALS." Essays in the Philosophy of Humanism 16, no. 1 (2013): 71–96. http://dx.doi.org/10.1558/eph.v16i1.71.

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21

Feder, Ellen K. "Tilting the Ethical Lens: Shame, Disgust, and the Body in Question." Hypatia 26, no. 3 (2011): 632–50. http://dx.doi.org/10.1111/j.1527-2001.2011.01193.x.

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Cheryl Chase has argued that “the problem” of intersex is one of “stigma and trauma, not gender,” as those focused on medical management would have it. Despite frequent references to shame in the critical literature, there has been surprisingly little analysis of shame, or of the disgust that provokes it. This paper investigates the function of disgust in the medical management of intersex and seeks to understand the consequences—material and moral—with respect to the shame it provokes.Conventional ethical approaches may not provide quite the right tools to consider this affective dimension of

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22

Lindstrom, Eric. "Perlocution and the Rights of Desire." Conversations: The Journal of Cavellian Studies, no. 4 (May 23, 2016): 26–40. http://dx.doi.org/10.18192/cjcs.v0i4.1730.

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Friedrich Nietzsche famously and mischievously begins the notorious Second Essay in On The Genealogy of Morals (1887) with an assertion that ties the proper breeding of mankind to the right to make promises. Nietzsche maintains: “[t]o breed an animal with the right to make promises—is this not the paradoxical task that nature has set itself in the case of man? Is this not the real problem which man not only poses but also faces?” Nietzsche’s language challenges its reader from the start to comprehend its various possibilities of mood and mode, rhetoric and grammar: is it a bold statement of au

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23

Niemeyer, Christian. "Auf die Schiffe, ihr Pädagogen! Ein einführender Textkommentar zu Nietzsches Aphorismensammlung Die fröhliche Wissenschaft." Zeitschrift für Religions- und Geistesgeschichte 57, no. 2 (2005): 97–122. http://dx.doi.org/10.1163/1570073053978979.

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AbstractNot only does Nietzsche anticipate the doctrine of the Eternal Recurrence and the diagnosis of God's death in his collection of aphorisms "The Gay Science" (1882), but he also suggests what is later exposed more explicitly in Beyond Good and Evil (1886) and in "On the Genealogy of Morals" (1887): the project of an anti-metaphysical human science with a strong psychological focus and the task for 'new philosophers' to discover and reclaim 'another world' of knowledge and life. In this respect, "The Gay Science" has not been paid adequate attention and has been underestimated so far, in

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SEO, Kwang-Yul. "Moral Emotion in Nietzsche's On the Genealogy of Morality - in the Case of 'Ressentiment' and 'Cheerfulness’." Journal of the Daedong Philosophical Association 85 (December 31, 2018): 97–125. http://dx.doi.org/10.20539/deadong.2018.85.05.

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25

Bartoli, Clelia. "Libertŕ e diritti tra India ed Europa. Un approccio genealogico ai valori culturali." DIRITTI UMANI E DIRITTO INTERNAZIONALE, no. 3 (December 2009): 541–63. http://dx.doi.org/10.3280/dudi2009-003006.

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- This paper will deal with the issue of human rights and multiculturalism away from cultural relativism and universalism while taking inspiration from Nietzsche's Moral Genealogy. In particular, the concepts of karma, dharma and trivarga (an indian traditional form of particularism in the law) will be explained as they are expressed in the Bhagavad Gita, one of the most important texts of Indian philosophical literature. From this analysis it will emerge the impossibility of deducing the idea of human rights from the Sanskrit text. Not because the Bhagavad Gita adopts a communitarian concepti

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Kiesel, Dagmar. "Die Vertiefung der Seele. Überlegungen zu einer These in Nietzsches Zur Genealogie der Moral." Philosophisches Jahrbuch 122, no. 1 (2015): 45–75. http://dx.doi.org/10.5771/0031-8183-2015-1-45.

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Abstract. In On the Genealogy of Morals, Nietzsche asserts, first, that the transvaluation of values of an original master morality by the slave morality is accompanied by an increasing deepening and differentiation of the human soul and, secondly, that this has led to mental instability and poor self-esteem by maximizing the sense of guilt and bad conscience. This paper argues on the basis of an analysis of the Homeric epics as a paradigm of a master morality, the teaching of church father Augustine of Hippo, and the Platonic psychology and ethics as an intermediate position for the accuracy

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27

Brockmeier, Jens. "Language, Thought and Writing: Hegel after Deconstruction and the Linguistic Turn." Hegel Bulletin 11, no. 1-2 (1990): 30–54. http://dx.doi.org/10.1017/s0263523200004705.

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“One of the most dangerous of ideas for a philosopher is, oddly enough, that we think with our heads, or in our heads.” Wittgenstein… aber wir sprechen das Allgemeine aus;” Hegel“Hegel is the last philosopher of the book and the first thinker of writing.” Derrida“Linguistic turn”, “pragmatic paradigm”, “Destruktion”, “deconstruction”, “condition postmoderne”, “pensiero debole” are not only philosophical labels. They are not only indices of intellectual positions which have inscribed themselves, as consequences as well as preconditions, in the end of traditional metaphysics. “Nothing is true, e

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28

Tanner, Michael. "Friedrich Nietzsche." Royal Institute of Philosophy Lecture Series 20 (March 1986): 195. http://dx.doi.org/10.1017/s0957042x00004120.

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Friedrich Nietzsche (1844–1900) was born in the village of Röcken, in Prussian Saxony, the son and grandson of Lutheran ministers. He studied theology and classical philosophy at the University of Bonn, but in 1865 he gave up theology and went to Leipzig. Then he discovered the composer Richard Wagner and the philosophers Schopenhauer and F. A. Lange (author of History of Materialism and Critique of its Present Significance, 1866). He won a prize for an essay on Diogenes Laertius, the biographer of ancient Greek philosophers, and was appointed associate professor of classical philology at Base

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29

Bielskis, Andrius. "NAUJOS HERMENEUTIKOS SAMPRATOS LINK: GENEALOGIJA VERSUS HERMENEUTIKA." Problemos 73 (January 1, 2008): 48–59. http://dx.doi.org/10.15388/problemos.2008.0.2019.

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Straipsnyje analizuojami Hanso Georgo Gadamerio ir Alasdairo MacIntyre’o hermeneutinės filosofijos koncepcijos bei Nietzsche’s genealogijos skirtumai. Teigiama, kad Ricoeuro pagarsėjusi skirtis tarp tikėjimo ir įtarumo hermeneutikų klaidina, jei Nietzsche’s genealogija suprantama ir interpretuojama ontologiškai. Užuot Nietzsche’s filosofiją supratus kaip įtarumo hermeneutiką, kur kas tikslingiau Nietzsche’s ir Foucault interpretacinę filosofiją suprasti taip, kaip ją supranta patys autoriai, t. y. kaip genealogiją. Atskiriant gadamerišką hermeneutiką ir nyčišką genealogiją ir perinterpretuojan

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30

Morrisson, Iain. "Nietzsche, the Anthropologists, and the Genealogy of Trauma." Genealogy 5, no. 1 (2021): 23. http://dx.doi.org/10.3390/genealogy5010023.

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In this paper, I bring the Second and Third Essays of On the Genealogy of Morality into conversation with the anthropological work that Nietzsche uses to inform his understanding of human prehistory. More specifically, I show the ways in which Nietzsche’s genealogical use of prehistory both calls upon and departs from the work of figures like Edward Tylor, John Lubbock, and Albert Hermann Post. This departure is most significant in Nietzsche’s rejection of the progressive or developmental account of social and moral history for an account that emphasizes the way in which morality develops out

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31

Lehrberger, James. "Artistry and Genealogy: The Literary Structure of On the Genealogy of Morality’s First Treatise." Journal of Nietzsche Studies 53, no. 2 (2022): 111–36. http://dx.doi.org/10.5325/jnietstud.53.2.0111.

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Abstract Despite the attention paid to the artistic and literary dimensions of Nietzsche’s writings, the literary structure of On the Genealogy of Morality (GM) has received little attention. In this article I examine the literary structure of GM’s first treatise. This study shows that Nietzsche structured the treatise simultaneously as a descent to the depths of ressentiment-fueled hatred, and as an ascent bringing its readers from self-ignorance to the beginnings of self-knowledge. The treatise’s structure responds to the preface’s twofold genealogical question on the historical origins of m

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Merrick, Allison. "Knowing Ourselves: Nietzsche, the Practice of Genealogy, and the Overcoming of Self-Estrangement." Genealogy 5, no. 2 (2021): 41. http://dx.doi.org/10.3390/genealogy5020041.

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By centering Nietzsche’s philosophical methods, notably the practice of genealogy, this article addresses how our moral values developed, and how, while they once worked to address certain needs, these values now may perpetuate our self-misunderstandings. In conversation first with Nehamas and Geuss, and then with Reginster, I reconstruct the two dominant conceptions of the practice of genealogy in Nietzsche Studies. I argue that when history is plainly in view, authors have a tendency to remove necessity and psychology from the picture; when necessity and psychology are sharply in focus, comm

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33

Groves, Christopher. "Nietzsche's Genealogy." New Nietzsche Studies 7, no. 3 (2007): 91–105. http://dx.doi.org/10.5840/newnietzsche2007/200873/48.

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34

Smith, Shawn J. "Nietzsche's Genealogy." Philosophy Today 40, no. 4 (1996): 486–95. http://dx.doi.org/10.5840/philtoday19964044.

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35

Viesenteiner, Jorge Luiz. "Sobre o Significado de uma Genealogia de si no Livro Aurora de Nietzsche (‘Si’ como o próprio Nietzsche e como Filósofo)." Philosophica: International Journal for the History of Philosophy 23, no. 45 (2015): 39–55. http://dx.doi.org/10.5840/philosophica201523454.

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This paper aims to analyze one of Nietzsche’s first successful attempts to genealogically understand himself and himself as a philosopher, in the book Morgenröthe published in 1881, based on the notions of distancing and questioning. The strategy of distancing, understood as differentiation of differentiation, consists of placing the ‘question of why?, what for?’, directed to the ‘confidence in the moral’, to the readers as well as, indirectly, to the whole of Nietzsche’s own questioning. Thus, the critical distancing is, simultaneously, the attempt of a genealogical understanding of himself.

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Kelly, Michael. "Technological Drive, the Self and the Ethical." MANUSYA 5, no. 1 (2002): 29–49. http://dx.doi.org/10.1163/26659077-00501003.

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I want in this essay to change the way we approach the promise of technology. In bringing out the philosophical substance packed into the highly critical diagnostic portion of Virilio’s work, I focus on Virilio’s observations concerning the human psychological relation to technology. I argue that a form of resentment similar to that found in Nietzsche’s genealogy of morals provides the motivating factor in the push for continual and increasingly rapid technological innovation: technological drive follows from fallen man’s desire to reconcile his mortality. Understanding this drive brings home

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Kim, In-Sung. "A Study on the Architectural Thought of Rem Koolhaas in 'Delirious New York' - An Approach from the Nietzschean Perspectives of 'On Genealogy of Morals' -." Journal of the architectural institute of Korea planning & design 32, no. 1 (2016): 97–106. http://dx.doi.org/10.5659/jaik_pd.2016.32.1.97.

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Owen, David. "Nietzsche's Genealogy Revisited." Journal of Nietzsche Studies 35-36, no. 1 (2008): 141–54. http://dx.doi.org/10.2307/20717930.

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Owen, David. "Nietzsche's Genealogy Revisited." Journal of Nietzsche Studies 35-36, no. 1 (2008): 141–54. http://dx.doi.org/10.2307/jnietstud.35.2008.0141.

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Santos, Evania Paiva Alves dos. "Genealogia e crítica aos valores morais em Nietzsche." Trilhas Filosóficas 12, no. 2 (2020): 43–60. http://dx.doi.org/10.25244/tf.v12i2.1178.

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O presente trabalho expõe o contexto da crítica aos valores morais, elaborada por Nietzsche, ressaltando a importância do método genealógico e sua implicação com o “conceito” de Vida como Vontade de poder. Em Genealogia da Moral, o filósofo desenvolve uma investigação que visa não apenas compreender a gênese dos valores morais, ou seja, as condições que permitiram o surgimento de tais valores, mas tornar possível o questionamento a respeito do valor desses valores. A genealogia é condição fundamental, segundo Nietzsche, para que seja possível o advento de uma crítica ao modo moral de interpret

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41

Barbosa, Lucas Romanowski. "Nietzsche e a Proto-Genealogia de Aurora:." Primeiros Escritos, no. 10 (May 23, 2020): 181–205. http://dx.doi.org/10.11606/issn.2594-5920.primeirosescritos.2020.155691.

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Este artigo tem como objetivo apresentar uma perspectiva a respeito da obra Genealogia da Moral (1887), de Nietzsche, a partir de uma outra anterior, a saber, Aurora (1881). É possível perceber que ambas obras discutem acerca da moral – ou sobre preconceitos morais. A partir de duas discussões que são largamente desenvolvidas em Aurora – a moralidade do costume e os sentimentos morais – apresentaremos os pontos de encontro sobre as reflexões desta obra e o quanto já nela, seis anos antes, havia percepções fundamentais para a elaboração da obra de 1887. Alguns outros pontos de encontro também s

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Gagnebin, Jeanne Marie. "Faute, culpabilité et dette." Études Ricoeuriennes / Ricoeur Studies 9, no. 2 (2019): 138–48. http://dx.doi.org/10.5195/errs.2018.424.

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This paper attempts to analyse the relationship between Paul Ricœur and Friedrich Nietzsche starting from the specific problem of the debt that we owe to the past, that is of the legacy of the past. It is indeed a striking fact that in Memory, History, Forgetting, although Ricœur refers several times to Nietzsche, he does not take up the nietzschean analysis of the Schuld – “debt, fault”– in the Genealogy of Moral, even tacitly decline them. Starting from the importance of the notion of fault in Ricœur (particularly in The Symbolic of Evil) we will try to better understand this refusal and is

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Oliveira, Jelson Roberto de. "Nietzsche, da história dos sentimentos morais à genealogia da moral." O que nos faz pensar 29, no. 46 (2020): 256. http://dx.doi.org/10.32334/oqnfp.2020n46a696.

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Objetiva-se, nesse artigo, analisar a articulação entre a filosofia histórica praticada por Nietzsche a partir de 1876 e a genealogia da moral. Para isso, almeja-se destacar como o filósofo passa da tarefa de analisar a história dos sentimentos morais, própria de Humano, demasiado humano, para aquela que leva a colocar o valor dos valores (ou seja, a própria moral) em xeque, em Para a genealogia da moral. Trata-se, afinal, de analisar a importância da relação entre vida e obra em vista de identificar os seus resultados: uma valorização das experiências individuais e a afirmação da inocência.

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Silva, Vagner. "Nietzsche: por uma irresponsabilidade moral." Revista DIAPHONÍA 6, no. 2 (2020): 85–101. http://dx.doi.org/10.48075/rd.v6i2.26669.

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Um dos pontos centrais do pensamento de Nietzsche é a revisão dos valores morais ocidentais, aquilo que o filósofo chamou de transvaloração de todos os valores. Este processo se inicia por uma tentativa, bem-sucedida, de compreender os valores morais como valores históricos, procedimento no qual entra em jogo a genealogia como método. Tal procedimento permitiu ao filósofo constatar que a moral é uma criação humana, que se dá em função não de escolhas deliberadas, mas da estruturação pulsional dos indivíduos. Não havendo uma moral senão aquela que os humanos criaram, e os humanos não tendo a po

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Meyer, Matthew. "Nietzsche's “Genealogy of Morality"." Journal of Nietzsche Studies 38, no. 1 (2009): 88–90. http://dx.doi.org/10.2307/20717977.

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Meyer, Matthew. "Nietzsche's “Genealogy of Morality"." Journal of Nietzsche Studies 38, no. 1 (2009): 88–90. http://dx.doi.org/10.2307/jnietstud.38.2009.0088.

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Menke, Christoph, and Luis Filipe de Lima Andrade. "Genealogia e crítica." Cadernos de Filosofia Alemã: Crítica e Modernidade 25, no. 1 (2020): 191–212. http://dx.doi.org/10.11606/issn.2318-9800.v25i1p191-212.

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O objetivo principal do artigo "Genealogie und Kritik: zwei Formen ethischer Moralbefragung" de Christoph Menke é apresentar os pontos comuns e divergentes na constituição das concepções éticas de Nietzsche e Adorno –, mais especificamente, no que refere-se ao questionamento crítico da moral ou ética individual (figuras comum a ambos), que, por sua vez, terá uma relação necessária com o conceito de genealogia de Nietzsche e com o conceito de crítica de Adorno –, para, em última análise, mostrar as consequências distintas do posicionamento de cada um dos autores no âmbito da crítica à moral. A

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ALVES (UFPR), Thaise Dias. "SUJEITO, LIBERDADE E RESPONSABILIDADE EM NIETZSCHE: UMA REAVALIAÇÃO DO VALOR DOS VALORES." Kínesis - Revista de Estudos dos Pós-Graduandos em Filosofia 11, no. 28 (2019): 337–50. http://dx.doi.org/10.36311/1984-8900.2019.v11.n28.21.p337.

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Este artigo tem como objetivo analisar como as concepções de sujeito, liberdade e responsabilidade são elencadas na obra Genealogia da Moral (1887), e de que maneira Nietzsche reconfigura essa discussão na modernidade. Para isso, apresentam-se duas abordagens: (1) que Nietzsche nega a liberdade, graças à impossibilidade de se ignorar os processos orgânicos por trás de todo e qualquer agente, (2) ao mesmo tempo em que levanta a possibilidade de encontrar uma liberdade fundamentada na genuína autonomia do homem criador nietzschiano, que aparecerá na obra sob a égide do “indivíduo soberano”. No p

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Oliveira, Fernando Bonadia de. "A educação e o prólogo da Genealogia da Moral de Nietzsche." Filosofia e Educação 1, no. 1 (2009): 121–42. http://dx.doi.org/10.20396/rfe.v1i1.8635555.

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Analisando-se a estrutura do “Prólogo” da Genealogia da Moral de Friederich Nietzsche, pretende-se compreender como este filósofo concebe a forma pela qual ele mesmo esteve, desde a infância, diante dos questionamentos sobre a origem dos valores morais. Trata-se de entender em que medida é possível aproveitar essa experiência de Nietzsche para definirmos uma tarefa para a Pedagogia, qual seja, a de questionar os valores morais existentes em seu interior. Todavia, menos do que definir propriamente tal tarefa, este trabalho consiste – em função de suas pequenas ambições – em um esboço inicial da

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Jenkins, Mark. "Beyond Selflessness: Reading Nietzsche's “Genealogy”." Journal of Nietzsche Studies 37, no. 1 (2009): 91–95. http://dx.doi.org/10.2307/20717960.

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