To see the other types of publications on this topic, follow the link: Philosophy of Nietzsche.
Dissertations / Theses on the topic 'Philosophy of Nietzsche'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Philosophy of Nietzsche.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Galasso, Dario Emanuele. "Nietzsche : asceticism, philosophy, history." Thesis, Birkbeck (University of London), 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.409689.
Full text
2
Rogers, Zane Paul. "Nietzsche's Notes, Nietzsche's Philosophy." Thesis, Virginia Tech, 2001. http://hdl.handle.net/10919/10160.
Full textAbstract:
Disagreement on what kind of philosopher Nietzsche was (e.g., the first postmodern or a traditional) stems, in part, from what weight his unpublished writings are given in various interpretations of his philosophy. I argue that the unpublished material can sometimes assist in interpreting passages from Nietzsche's published work, but that it should not be given equal interpretive status as books Nietzsche himself authorized for publication. Since this issue alone is not decisive for understanding what kind of philosopher Nietzsche was (contra current debates which reduce the ambiguity to this issue), I characterize three genres of Nietzsche scholarship, and argue that contemporary analytical accounts are best understood as appropriations of things Nietzsche said for solving current philosophical problems, rather than accurate representations of what Nietzsche himself was up to. This leads me to conclude that, probably, Nietzsche was the father of a whole new kind of philosophizing that finds later expression in such thinkers as Heidegger, Foucault, Derrida, Rorty, and recent literary theory.Master of Arts
3
Bolland, Mark Edmund. "Nietzsche and mountains." Thesis, Durham University, 1996. http://etheses.dur.ac.uk/1579/.
Full text
4
Watt, Alan Norman. "Nietzsche and rhetoric." Thesis, University of Warwick, 1992. http://wrap.warwick.ac.uk/4327/.
Full textAbstract:
The thesis maintained here is that Nietzsche belongs to and revitalizes a rhetorical tradition which has competed with philosophy for cultural and educational dominance. The general strategy of the thesis is to draw comparisons between Nietzsche and those aspects of the Sophists' activity that were attacked by Plato, in order to challenge philosophy's claim to moral and intellectual superiority over rhetoric. The first chapter considers the allegation that philosophy is demonstrably superior to rhetoric because it has a proper method and can achieve positive results. Against this, it is argued that philosophy is distinguished from rhetoric by its values, not its methodological purity; the remaining chapters probe this conflict of values. Chapter two explores the charge that rhetoric is both manipulative and open to manipulation, notes how Nietzsche's texts have been subject to these two criticisms, and counters them by challenging philosophy's models of manipulation and education. Chapter three examines the rival educational ideals of philosophy and rhetoric, arguing that the key differentiating feature is rhetoric's pragmatism. It shows how this feature has been used to disparage rhetoric, and argues that Nietzsche develops a form of pragmatism that meets the philosophical attack effectively. Chapter four considers the suggestion that rhetoric is less rational than philosophy because it employs looser argumentation, and argues that, at least as manifested by Nietzsche, rhetorical argumentation produces a superior rationality - according to an alternative perspective on reason and science. Chapter five considers the claim that the eloquence of rhetoric is to be condemned for seducing and confusing the seeker after truth; this is countered by developing the Nietzschean dictum that art is worth more than truth. The main conclusion is that, through Nietzsche's development of the ancient tradition, rhetoric emerges as a real alternative "love of wisdom".
5
SANTOS, PAULO CESAR CARLOS DOS. "THE PHILOSOPHER AS CIVILIZATION`S PHYSICIAN: LANGUAGE AS PHÁRMAKON IN NIETZSCHE`S PHILOSOPHY." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2005. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=6706@1.
Full textAbstract:
CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICOA associação que procuramos fazer entre a linguagem na filosofia de Nietzsche e a idéia do termo grego phármakon nos apareceu quando da leitura de O Nascimento da Tragédia. Segundo Nietzsche, a origem da tragédia se deu na busca de realizar a união da embriaguez com a lucidez, numa experiência de simultaneidade dos impulsos artísticos apolíneo e dionisíaco. É nesse ponto que, para ele, se configura a função terapêutica da linguagem, como o principal elemento apolíneo a incorporar os impulsos dionisíacos através da união e harmonização do texto com a música. Mas por outro lado, Nietzsche atribui a Sócrates a responsabilidade pela decadência da arte trágica por meio da influência sobre Eurípides, traduzida na supervalorização da linguagem frente à música em suas peças, com a conseqüente perda da tensão dramática e da força artística, em virtude de uma maior clareza intelectual da história representada. O que para Nietzsche acaba por se tornar um veneno que veio a matar a tragédia antiga. Ou seja, a problematização nietzschiana acerca da origem e ocaso da tragédia sugere a idéia de que a primeira investida do racionalismo sobre a cultura grega se deu justamente sobre o domínio da linguagem. O nosso objetivo no presente trabalho é ampliar a análise de Nietzsche a respeito do papel da linguagem no nascimento e ocaso da tragédia grega a todo o percurso de sua filosofia, e com isso fazer uma releitura do seu pensamento a partir da sua concepção acerca da linguagem.
This thesis associates language in Nietzsche`s philosophy with the Greek concept of phámakon. In The Birth of Tragedy, Nietzsche claims tragedy was born when drunkenness and soberness were combined in one art form that was driven simultaneously by Apollonian and Dionysian artistic drives. In this context, language, an Apollonian element, has a therapeutical function - it integrates Dionysian drives and get music and text together harmoniously. In spite of this, Nietzsche blames Socrates` influence on Euripides for the death of tragedy. The Greek playwright emphasized language and rationality over music in his plays, losing dramatic tension and artistic power. It turned into the poison that ultimately exterminated ancient tragedy. Therefore, Nietzsche argues that the first rationalist assault over Greek culture was made through language. In this thesis, we try to broaden Nietzsche analysis about the role of language on the birth and death of Greek tragedy, studying his works from his ideas about language.
6
Appel, Fredrick. "Nietzsche's ethical vision : an examination of the moral and political philosophy of Friedrich Nietzsche." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28982.
Full textAbstract:
This dissertation argues that a pervasive ethical vision underlies the work of Friedrich Nietzsche (1844-1900): a concern for the possibility of human flourishing, in the modern world. Notwithstanding Nietzsche's celebrated claim to be "beyond good and evil", and against the standard interpretation of his "perspectivism", it is argued that Nietzsche makes qualitative, normative distinctions between higher, admirable modes of human existence and lower, contemptible ones, and that he wishes through his writings to foster the former and discourage the latter. Furthermore, it is argued that Nietzsche believes human excellence to be the property of a small minority of "higher" human beings, and that he identifies the project of encouraging human excellence with a political imperative of cultivating this gifted elite. The dissertation also argues that Nietzsche's picture of the fully flourishing human life suffers from a number of inconsistencies that may be traced back to his vacillation between two incompatible moral discourses: an Aristotelian discourse emphasising the importance of certain "external goods" (e.g. friendship, recognition, community) in a fully flourishing life, and a rival, Stoic-influenced discourse stressing the virtuous individual's total self-sufficiency. An examination is made of Nietzsche's stance towards the following key concepts and questions: truth, morality, virtue, instinct and "bodily" knowledge, nature, creativity, rationality, discipline and self-mastery, freedom, solitude and sociability, friendship, community, pity, breeding and heredity, women and gender relations, and domination.
7
Sokolov, Dariush. "Nietzsche and social change." Thesis, University of Warwick, 2014. http://wrap.warwick.ac.uk/63021/.
Full textAbstract:
This thesis develops a radical Nietzschean approach to social change. Its subject area is how social entities – for example, institutions, practices, norms, values, cultures – are reproduced or transformed. Its ethical and political starting point is one of resistance to capitalism. Its philosophical starting point is the work of Friedrich Nietzsche. Its approach is eclectic, reading Nietzsche with post-Nietzschean philosophy and work in developmental psychology, evolutionary biology, anthropology, feminist theory, and more. The thesis starts with Nietzsche's conception of history in On the Genealogy of Morals. Nietzsche sees social transformation resulting from multiple contingent encounters of bodies with diverse ‘modes of valuation’ and forms of life. This view opposes the universalist approach Nietzsche calls ‘English Genealogy’, which runs from Hume through Darwin down to contemporary liberal ‘cultural evolution’ theories. The middle part of the thesis investigates Nietzsche's views on social processes following two main strands: the ‘psycho-physiology’ of sub-individual drives he develops in Dawn and other texts of the ‘free spirit’ period; and his encounter with Darwinism. These chapters offer accounts of mimetic and performative incorporation of values; of normalisation and subjectivation; and an ‘ecological’ approach to social evolution drawing on multi-dimensional accounts of heredity, Developmental Systems Theory, and Felix Guattari's conception of ‘the three ecologies’. The last part of the thesis applies these ideas to today's social struggles. It uses Nietzsche's Genealogy to understand technologies of domination at work in contemporary capitalism, alongside Foucault's work on power and Judith Herman's study of psychological trauma. The concluding chapter looks at how Nietzsche's thought can help develop projects of resistance to capitalism, drawing on James Scott's study of the ‘weapons of the weak’, and feminist debates on identity. Working with Nietzsche on resistance both brings out the power and takes us to the limits of his philosophy of self-transformation.
8
Cameron, Frank. "Nietzsche and the problem of morality." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/NQ66131.pdf.
Full text
9
Larochelle, Élaine. "Kant et Nietzsche: Filiation et opposition." Thesis, University of Ottawa (Canada), 1992. http://hdl.handle.net/10393/7871.
Full text
10
Johnson, Steven Mark. "Was Nietzsche a nihilist?" Theological Research Exchange Network (TREN), 2000. http://www.tren.com.
Full text
11
Silva, Vagner da. "A educação pulsional em Nietzsche." [s.n.], 2011. http://repositorio.unicamp.br/jspui/handle/REPOSIP/251361.
Full textAbstract:
Orientador: Lídia Maria RodrigoTese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação
Made available in DSpace on 2018-08-18T09:17:20Z (GMT). No. of bitstreams: 1 Silva_Vagnerda_D.pdf: 2301766 bytes, checksum: 7785c814da9654ee1662b76bb8159efa (MD5) Previous issue date: 2011
Resumo: Apesar de Nietzsche ser uma referência fundamental para a filosofia contemporânea, os estudos sobre seu pensamento na área da educação ainda são poucos. Este trabalho tenta oferecer mais uma alternativa à interpretação do pensamento dele, analisado a partir da educação vista mais como um processo de formação e transformação dos indivíduos que são educados do que como uma realidade escolar cotidiana. Para isso, elaborou-se a tese de que só há educação, aos moldes nietzscheanos, se aquilo que um ser humano é mais intimamente quando nasce puder ser transformado de modo definitivo, irreversível e irremediável, ou seja, de modo radical. Para se justificar tal tese, foram explorados conceitos fundamentais no pensamento de Nietzsche: pulsão, si, vontade de poder, tipos superiores e inferiores, cultura e civilização, além-do-homem, eterno retorno do mesmo e amor fati. Foram, ainda, desenvolvidos e apresentados conceitos novos na análise do pensamento nietzscheano - condição de nascimento, condição de vida e condição de morte -, que dizem respeito à estruturação pulsional dos seres humanos, determinando o status tipológico de cada um e suas possibilidades de ascensão e decadência pulsional.
Abstract: Although Nietzsche is a fundamental reference for contemporary philosophy, studies of his thought on education are still few. This work attempts to provide an alternative interpretation of his thought, analyzed from education seen more like a process of formation and transformation of individuals who are educated, than as an everyday reality in schools. To that, we elaborated the thesis that there is only education, in the nietzschean manner, if what a human being is more deeply when it is born can be transformed in definitive, irreversible and irremediable way, in other words, in a radical way. To justify such thesis, we explored some fundamental concepts in Nietzsche's thought: drive, self, will to power, superior and inferior types, culture and civilization, super-man, eternal return of the same and amor fati. Were also developed and presented new concepts in the analysis of Nietzschean thought - condition of birth, condition of life and condition death - which concern the structuring of human drives, determining the typological status of each one and their possibilities of ascension and decadence drive.
Doutorado
Historia, Filosofia e Educação
Doutor em Educação
12
Doyle, Tsarina. "Nietzsche on epistemology and metaphysics." Thesis, University of Warwick, 2002. http://wrap.warwick.ac.uk/73124/.
Full textAbstract:
This thesis examines Nietzsche's philosophy as a response to Kant. I show that Kant, as interpreted by Nietzsche, dissociates epistemology and metaphysics. According to Nietzsche, the consequence of this dissociation is the collapse of Kant's transcendental epistemology into a sceptical idealism, which disables the making of positive metaphysical claims about the nature of reality. I argue that Nietzsche overcomes the dissociation of epistemology and metaphysics by rejecting Kant's distinction between constitutive, empirical knowledge and regulative, metaphysical belief. Furthermore, I show that Nietzsche rejects, what he considers to be, Kant's formalistic constitutive epistemology in favour of a regulative and interest-directed account of knowledge. I argue that Nietzsche adopts an internal realist epistemology that stipulates that our epistemic claims must be justified from within our perspectival practices of justification but that such claims must be subject to a realist constraint. Moreover, I propose that Nietzsche is justified, from within these epistemic parameters, in putting forward metaphysical claims about the nature of reality. The thesis is structured in four chapters. Chapter one examines Nietzsche's appropriation of Kant. Chapter two takes up the issue of Nietzsche's perspectivism in the context of his concerns with the issues of justification and truth. The penultimate chapter examines the emergence of Nietzsche's internal realism in his early writings. Finally, chapter four examines Nietzsche's will to power thesis where I contend that the metaphysics of the will to power is both facilitated by and compatible with his perspectivism.
13
Williston, Byron. "The problem of nihilism in the philosophy of Nietzsche." Thesis, University of Ottawa (Canada), 1994. http://hdl.handle.net/10393/10203.
Full text
14
Soysal, Soner. "Nietzsche." Phd thesis, METU, 2007. http://etd.lib.metu.edu.tr/upload/12608159/index.pdf.
Full textAbstract:
The aim of this study is to examine the relation between Nietzsche&rsquos perspectivism and his doctrine of the will to power and to show that perspectivism is almost a direct and natural consequence of the doctrine of the will to power. Without exploring the doctrine, it is not possible to understand what Nietzsche&rsquo
s perspectivism is and what he trying to do by proposing it as an alternative to traditional epistemology. To this aim, firstly, Nietzsche&rsquo
s doctrine of the will to power is explained in detail. Next, in order to provide a deeper understanding of the doctrine, its relation with Darwinism and the claims which say that it is a metaphysical principle are analyzed. Afterwards, Nietzsche&rsquo
s construction of the world as becoming out of will to power is investigated. Nietzsche&rsquo
s conception of interpretation as power struggle and its role in perspectivism explained. Then, how Nietzsche&rsquo
s construction of the world as becoming and his concept of interpretation as power struggle emerge as perspectivism is explained. After that, in order to present the differences between Nietzsche&rsquo
s perspectivism and traditional understanding of epistemology, Nietzsche&rsquo
s critiques of some of the fundamental assumptions of traditional epistemology, i.e., causality, logic, and subject-object and apparent-real world distinctions, are investigated. Finally, Nietzsche&rsquo
s understanding of truth based on his perspectivism is inquired. Its relation with correspondence, pragmatic and coherence theories of truth is explored to show that Nietzsche&rsquo
s understanding of truth could not be comprehended through these theories. Consequently, it is claimed that the tendency to attribute a truth theory to Nietzsche&rsquo
s perspectivism, which is prevalent in the current Nietzsche studies, stems from commentator&rsquo
s, consciously or unconsciously, ignoring of the relation between his perspectivism and his doctrine of the will to power.
15
Reitsma, Renée C. F. "Nietzsche, sin and redemption." Thesis, University of Essex, 2018. http://repository.essex.ac.uk/22884/.
Full textAbstract:
In this thesis, I use the work of Friedrich Nietzsche to offer a detailed account of existential sin. I show that existential sin as a form of self-understanding is deeply embedded in the Christian theological tradition, and that Nietzsche’s account of existential sin should be understood as part of this same tradition. In my reading of On the Genealogy of Morality I show that we need to place sin in close relation to bad conscience, guilt and the genealogical method itself. However, despite being grounded in Christian thought and dependent upon the figure of the Christian God in its origin and emergence, I follow Nietzsche in positing that existential sin continues to exist after the death of God. It is by considering sin as not only a form of self-understanding, but also as a cultural memory, that we can make sense of this claim. For Nietzsche existential sin is at its root a mistaken understanding of human nature that has taken hold of us through Christianity. However, I argue that we need to consider existential sin as a socio-historical answer to the ontological problem of meaningless suffering. Existential sin responds to a fundamental experience of the human condition. With this in mind, in the final chapter of the thesis I examine possible avenues of redemption from post-Christian sin. What options are open to the person suffering from post-Christian sin-consciousness if she cannot turn to religious narratives? I argue that Nietzsche’s redemptive method of genealogy is not sufficient, and that life-affirmation is too demanding. However, a weaker version of life-affirmation in which meaningless suffering is affirmed as necessary, but not desired, does provide a promising alternative answer to the problem of meaningless suffering.
16
Callahan, Shane C. "Nietzsche on Copernicus." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/philosophy_theses/84.
Full textAbstract:
I show that we have reason to believe a view on scientific theory change can be discerned in what I call the “Copernicus passages” of Nietzsche’s published work—specifically, the incommensurability thesis. Since this view denies what Maudemarie Clark calls the “equivalence principle,” she claims incommensurability cannot reasonably be attributed to Nietzsche. I argue, however, that we can reasonably attribute incommensurability to Nietzsche in the Copernicus passages, so my reading should not be ruled out. The first upshot to this project is that I provide a reading of passages that have received no scholarly attention to date. The second upshot is that we can understand Copernicus in light of the broader, better-known themes in Nietzsche’s published work: Nietzsche’s moral skepticism about the value of self-denial motivates his opposition to the ascetic ideal and to the emerging dogmas of scientists.
17
Dahlkvist, Tobias. "Nietzsche and the philosophy of pessimism : a study of Nietzsche's relation to the pessimistic tradition: Schopenhauer, Hartmann, Leopardi /." Uppsala : Uppsala universitet : Uppsala universitetsbibliotek [distributör], 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-8206.
Full text
18
Bailey, Thomas W. "Kant, Nietzsche, and the moral agent." Thesis, University of Warwick, 2003. http://wrap.warwick.ac.uk/59503/.
Full textAbstract:
This thesis examines Kant's and Nietzsche's treatments of the moral agent. It argues for three broad conclusions. Firstly, it argues that, although Nietzsche's explicit criticisms of Kant's conception of the moral agent can be understood only in the context of Nietzsche's broader moral philosophy, neither these criticisms nor their context are well understood by the prevailing literature. The thesis thus engages with existing scholarship on the nature of Nietzsche's moral philosophy and with the scanty literature on the relationship between Kant's and Nietzsche's moral philosophies. Secondly, the thesis argues that Kant's conception of the moral agent is not undermined by the criticisms which Nietzsche explicitly levels at it, or, indeed, by others which are commonly made in Nietzsche's name. In doing so, the thesis combines original interpretations of Kant with elements of recent Kant scholarship. Finally, however, the thesis argues that neglected elements of Nietzsche's own moral philosophy provide for a more sophisticated, telling, and, indeed, original critical engagement with Kant's conception of the moral agent is not undermined by the criticisms which Nietzsche explicitly levels at it, or, indeed, by others which are commonly made in Nietzsche's name. In doing so, the thesis combines original interpretations of Kant with elements of recent Kant scholarship. Finally, however, the thesis argues that neglected elements of Nietzsche's own moral philosophy provide for a more sophisticated, telling, and, indeed, original critical engagement with Kant's conception of the moral agent. Thus the thesis defends an original interpretation of Nietzsche's moral philosophy and its critical relation to Kant's, and demonstrates the pertinence of a certain neglected critical approach to Kant's conception of the moral agent. On the basis of these conclusions, the thesis ultimately defends a conception of the moral agent which, although Kantian, owes something to both Kant and Nietzsche.
19
Ezekiel, Anna. "Nietzsche and Novalis on language as trope." Thesis, University of Ottawa (Canada), 2006. http://hdl.handle.net/10393/27353.
Full textAbstract:
A critical comparison of the theories of language of Friedrich Nietzsche and the Early German Romantic Novalis (Friedrich von Hardenberg) based on their models of language as trope. Six forms of trope are used to show how language functions for each thinker and to provide a precise framework for comparison. It is found that both present similar notions of language as tropic in nature, that is to say as fundamentally creative and subjective, but that while for Novalis this underlies the possibility of genuine knowledge and communication, for Nietzsche it undermines these. Novalis' acceptance of trope in language allows him to present a model of the human subject in communion with other human beings, nature, and the divine, while Nietzsche's rejection of the validity of trope results in his essentially negative and isolating philosophy of the subject.
20
Daskalakis, Konstantios. "Le concept répétition du possible: Heidegger, Kierkegaard, Nietzsche." Doctoral thesis, Universite Libre de Bruxelles, 2012. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209715.
Full textAbstract:
A partir de 1919, Heidegger élabore plusieurs projets temporels grâce à une phénoménologie herméneutique caractérisée par la fonction méthodique de l’indication formelle, dont la dernière communication date de 1930. Dans ces projets, on trouve à plusieurs reprises la notion de répétition. Plusieurs commentateurs considèrent Kierkegaard comme source de la répétition heideggérienne tandis que d’autres se réfèrent à Nietzsche. Heidegger emploie le terme Wiederholung, Kierkegaard la notion Gjentagelse, et Nietzsche les notions Wiederkehr, Wiederkunft et Wiederholung. L’expression précise « répétition du possible » se trouve dans certaines œuvres des trois penseurs, et s’insère dans des projets temporels différents. La possibilité, en dehors de sa signification modale, décrit depuis Aristote un caractère de l’étant, en corrélation avec le phénomène fondamental qu’est le mouvement. Tant Kierkegaard que Nietzsche, et par la suite Heidegger, ont abordé la question de la mobilité comme thème fondamental dans leurs recherches, pour promouvoir la possibilité en tant que possibilité. Chez les trois penseurs, répétition n’est pas itération, ni retour de la même facticité empirique, mais répétition de la possibilité. Par l’expression « répétition du possible », il s’agit de décrire un mouvement temporel, accordant un sens spécifique au passé, et même à l’histoire. Ce mouvement temporel non objectivable, précède nécessairement le temps uniforme linéaire qui a déterminé la conception classique du temps depuis Aristote. Nécessairement mien, et à la fois continu et discontinu, ce mouvement qui, par son essence ne se manifeste que rarement, tient ensemble passé et futur autour de l’instant privilégié. L’instant, lié à la possibilité d’une décision qui ne se réfère pas à l’attente devant la réalisation des possibilités quotidiennes, a pour enjeu l’entièreté de la vie, visant la transformation de la vie et la constitution de l’homme. De cette manière dans différents projets chez les trois penseurs, la répétition et l’instant font entrer en jeu la question de la liberté. La conceptualité, ce qui revient à dire, la méthode de cette pensée temporelle, s’avèrent tellement importante, de sorte que cette pensée devient accessible grâce à une communication « indirecte » qui demande une contribution essentielle du lecteur. Le travail envisage l’affinité des trois penseurs tant à travers le caractère indirect de la communication de la temporalité que la tâche d’assumer le passé.Doctorat en Philosophie
info:eu-repo/semantics/nonPublished
21
Large, Duncan. "Nietzsche and Proust : a comparative study." Thesis, University of Oxford, 1995. http://ora.ox.ac.uk/objects/uuid:7a123349-3625-4b04-9d4a-0251fdf5b80d.
Full textAbstract:
Affinities between Nietzsche and Proust have been suggested by a variety of influential critics (Georges Bataille and Maurice Blanchot, more recently Paul de Man, Alexander Nehamas and Richard Rorty), but this is the first full-length comparative study of the two writers. Proust was intimately familiar with nineteenth-century post-Kantian aesthetics, and indeed the narrator in A la recherche du temps perdu glosses his involuntary memories using an explicitly idealist philosophical vocabulary, but by developing Vincent Descombes's thesis that Proust's novel is more advanced than the philosophical interpretations it contains, I argue that Proust ultimately moves beyond the Schopenhauerian position which has often been imputed to him, and that he joins Nietzsche in an overcoming of dualistic metaphysics. After first considering those critical works which have prepared the ground for a comparative study of the two writers - in particular Gilles Deleuze's Proust et les signes, whose Nietzschean contours I argue have been insufficiently appreciated - I then discuss the surprising amount Proust actually wrote about Nietzsche, in A la recherche and elsewhere, and focus on the theme of friendship, which is Proust's chosen terrain for his most extended engagement with the philosopher. In subsequent chapters I address 'Proust's perspectivism' in the light of Nietzsche's radical critique of traditional epistemology, and then turn to Proust's narrator's search for the self, which I argue culminates in an 'ubermenschlich' aesthetics of self-creation. I use Deleuze's emphasis on the difference and repetition in Proustian 'essences' so as to read involuntary memory as the intimation not of an essential self, but of the eternal return. In my final chapter I then attempt to break open the two writers' metamorphoses of the circle by stressing the asymmetries of temporal structure in their work, their exploitation of postmodern 'logics of the future perfect'.
22
Barros, Marcio Benchimol. "Nietzsche e o problema da cultura." [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280807.
Full textAbstract:
Orientador: Oswaldo Giacoia JuniorTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-08T06:38:37Z (GMT). No. of bitstreams: 1 Barros_MarcioBenchimol_D.pdf: 1031130 bytes, checksum: 03f9acd2617b72d5e36ba8e81150122f (MD5) Previous issue date: 2006
Resumo: O presente trabalho afirma a centralidade do problema da cultura na filosofia de Nietzsche. A partir desta premissa, procura acompanhar a evolução do conceito nietzscheano de cultura no decorrer das duas primeiras fases da produção do filósofo. Põem-se então em relevo as transformações sofridas por este conceito no intervalo entre O Nascimento da Tragédia e Humano, demasiado Humano, ao mesmo tempo em que intenta-se delinear um núcleo essencial e invariante do mesmo, no período considerado. Para tanto, são investigadas as relações estabelecidas pelo pensamento de Nietzsche entre cultura, natureza e ser humano, assim como as relações entre cultura e história nas duas fases em questão, dando-se destaque ao problema da teleologia e da idéia de necessidade histórica*
Abstract: The present work considers the problem of culture as a central one in Nietzsche¿s philosophy. Based in this premise, it seeks to follow the evolution of the nietzschean concept of culture during the two first periods of that philosophy. The changes experienced by the referred notion between Die Geburt der Tragödie and Menshclisches, allzu Menschlisches are thus put into evidence, and at the same time it is made an attempt to determine its essential and invariable nucleus in the considered lapse of time. For that sake, the relations stablished by Nietzsches thinking between culture, nature and human being are investigated, as well as those between culture and History, in wich context some light is thrown upon the problems implicated by both the ideas of theleology and historical necessity
Doutorado
Doutor em Filosofia
23
Santos, Felipe Thiago dos. "A música no segundo Nietzsche /." Marília, 2015. http://hdl.handle.net/11449/135927.
Full textAbstract:
Orientador: Márcio Benchimol BarrosBanca: Yara Borges Caznók
Banca: Anna Hartmann Cavalcanti
Resumo: Humano, Demasiado Humano (1878) representa o início da fase em que a filosofia de Nietzsche (1844 - 1900) rompe com suas antigas e principais influências: Schopenhauer e, sobretudo, Wagner. No que tange à arte, esse momento "destrutivo" da filosofia de Nietzsche passa a criticar a deificação do músico (gênio) e a concepção de música enquanto linguagem do inefável (expressão da essência do mundo) e/ou dos sentimentos, ideias essas desenvolvidas pelo Romantismo e, sobretudo, pelo compositor Richard Wagner. Além disso, Nietzsche também critica - com certa ressalva - outra concepção presente na época, a saber, a que pretende mostrar que o critério da audição musical são, unicamente, as relações sonoras (formalismo), concepção defendida pelo crítico musical vienense Eduard Hanslick em Do Belo Musical (1851). Mas a segunda fase do pensamento nietzschiano (compreendida entre 1876 e 1882) não concebe a arte apenas de uma maneira negativa. No segundo Nietzsche podemos perceber, a partir de uma historicidade musical defendida pelo filósofo que, a música, desarraigada de falsas interpretações acerca dos seus efeitos e do seu conteúdo, pode fundamentar a vida enquanto uma experiência afirmadora. Portanto, nosso objetivo será o de expor, a partir das críticas de Nietzsche em sua segunda fase à concepção de música presentes em sua época, uma filosofia da música de características próprias. Num segundo momento mostraremos que, mesmo em sua segunda fase, essa filosofia se utiliza da música para apontar uma experiência singular, isto é, de afirmação do homem frente ao mundo.
Abstract: Human, All Too Human (1878) represents the beginning of the phase in which the Nietzsche philosophy (1844 - 1900) breaks up with their former and major influences: Schopenhauer and, mostly Wagner. Regarding to the art, this "destructive" time of Nietzsche's philosophy becomes to criticize the musician (genius) deification and the music concept as an ineffable language (expression of the world essence) and / or feelings, ideas that were developed by Romanticism especially by the Richard Wagner composer. Moreover, Nietzsche also criticizes - with some exceptions - another concept present at the time that intends to show the music listening criteria are solely sound relations (formalism), conception defended by Viennese music critic Eduard Hanslick in From Belo Musical (1851). However, the second phase of Nietzschean thought (between 1876- 1882) conceives art not only in a negative way. In the second Nietzsche we can see from a historical musical defended by him in which music, uprooted of misinterpretations about its effects and contents can support life while an affirming experience. Therefore, first of all our goal will be to expose, from Nietzsche criticism presents in its second phase to the design of music present in his time, a music philosophy with own characteristics. Secondly, we will show that even in its second phase, this philosophy uses music to point out a singular experience, such as man affirmation against the world. For the enjoyment of our goals, we will analyze both works of the second phase of Nietzsche as posthumous unpublished in addition to dialogue with Brazilian and foreign commentators.
Mestre
24
Roodt, Vasti. "Amor fati, amor mundi : Nietzsche and Arendt on overcoming modernity." Thesis, Link to the online version, 2005. http://hdl.handle.net/10019.1/1230.
Full text
25
Drews, Pablo. "Friedrich Nietzsche: Obras completas. Escritos filológicos, Diego Sánchez Meca (ed.), Madrid: Tecnos, 2013, II." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112729.
Full text
26
Boulding, Jacqueline. "Engendering the Overman: On Woman and Nihilism in Nietzsche." Thesis, Université d'Ottawa / University of Ottawa, 2018. http://hdl.handle.net/10393/37196.
Full textAbstract:
This thesis examines the role of woman within Nietzsche’s late-middle period, through The Gay Science and Thus Spoke Zarathustra, as well as interrogating the more social or political elements of nihilism, in order to conceptualize a novel reading of Nietzsche’s figure of the Overman. The motivation for this project is to create an understanding of the Overman that stands in stark contrast to those interpretations of Nietzsche advanced and deployed by those on the far-right of the political spectrum, who historically have used Nietzsche’s ideas to justify acts of cruelty and violence through an appeal to preservation of the self and of the same. I begin with the idea that woman is representative of truth for Nietzsche through her embodiment of difference, both internal to herself and within her relationship to man. This view of woman within the thesis is led by the work of Luce Irigaray in her work Marine Lover of Friedrich Nietzsche, and a reading of her work alongside Nietzsche’s Gay Science comprise the first chapter. In the second chapter, I chart different typologies of nihilism as advanced by Gilles Deleuze and Alenka Zupančič in order to probe their status as “universal”. I also delve into the eternal return as the process through which nihilism is overcome and the Overman emerges, as perhaps an eternal return of the different rather than the same. In the final chapter, the lessons from the beginning of the thesis are applied to a reading of Nietzsche’s Thus Spoke Zarathustra in order to read difference into that text toward the overcoming of nihilism and the birth of the Overman.
27
Snell, Jr Paul A. "Good Nietzsche, bad Nietzsche: the role of Friedrich Nietzsche in Richard Rorty’s political thought." Claremont McKenna College, 2008. http://ccdl.libraries.claremont.edu/u?/stc,38.
Full textAbstract:
Richard Rorty found Friedrich Nietzsche’s critique of epistemology (perspectivism) to be a helpful tool in getting us to stop thinking of knowledge as something we find, and instead as something that we create. He also found perspectivism to be a helpful tool in that of the private sphere, of private self-creation. The Nietzsche that provides perspectivism is “The Good Nietzsche”. Rorty, however, conceived of Nietzsche’s ideas as being absolutely useless when it comes to politics, along with his ideas regarding morality, the Will to Power, and the Übermensch. These are the ideas of “The Bad Nietzsche”. Rorty’s actual usage of Nietzsche’s ideas, however, defies such easy, self-defined categorization, because these ideas extend outside of their spheres into the realm of politics in Rorty’s own writings. Most traditional analyses of the relationship between Nietzsche and Rorty as it regards politics tend to focus on Nietzsche. By focusing on Rorty’s appropriation of Nietzsche, through looking at his extensive writings and interviews, a more subtle, and complex relationship between Nietzsche’s various ideas and Rorty’s politics is seen to exist.
28
Shanske, Darien. "Nietzsche on becoming a self worth being." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ29513.pdf.
Full text
29
Snell, Paul A. Jr. "Good Nietzsche, Bad Nietzsche: The Role of Friedrich Nietzsche in Richard Rorty’s Political Thought." Scholarship @ Claremont, 2008. http://scholarship.claremont.edu/cmc_theses/223.
Full textAbstract:
Richard Rorty found Friedrich Nietzsche’s critique of epistemology (perspectivism) to be a helpful tool in getting us to stop thinking of knowledge as something we find, and instead as something that we create. He also found perspectivism to be a helpful tool in that of the private sphere, of private self-creation. The Nietzsche that provides perspectivism is “The Good Nietzsche”. Rorty, however, conceived of Nietzsche’s ideas as being absolutely useless when it comes to politics, along with his ideas regarding morality, the Will to Power, and the Übermensch. These are the ideas of “The Bad Nietzsche”. Rorty’s actual usage of Nietzsche’s ideas, however, defies such easy, self-defined categorization, because these ideas extend outside of their spheres into the realm of politics in Rorty’s own writings. Most traditional analyses of the relationship between Nietzsche and Rorty as it regards politics tend to focus on Nietzsche. By focusing on Rorty’s appropriation of Nietzsche, through looking at his extensive writings and interviews, a more subtle, and complex relationship between Nietzsche’s various ideas and Rorty’s politics is seen to exist.
30
Sorosina, Arnaud. "Les Historicités de Nietzsche : une perspective génético-généalogique." Thesis, Paris 1, 2016. http://www.theses.fr/2016PA01H222.
Full textAbstract:
La philosophie de Nietzsche constitue un ensemble cohérent de matrices conceptuelles destinées à articuler discursivement les rapports qu'entretiennent le passé, le présent et l'avenir. Éternel retour, surhumain et généalogie en sont les figures réputées, qui ne doivent pas dissimuler la richesse et l'intrication autrement plus complexes des philosophèmes qui rendent l'histoire pensable sous des modalités alternatives à celles de l'historiographie et des philosophies de l'histoire ouvragées par les XVIIIe et XIXe siècles. Nous appelons « historicités » ces formules matricielles, dont la terminologie fluctue pour des motifs précis : de la "philologie de l'avenir" à la « généalogie» en passant par la "philosophie historique", chaque historicité implique une représentation de l'histoire (Geschichte) et une pratique de celle-ci (Historie) qui reconfigurent chaque fois son sens, sa fonction et sa valeur. Rendre raison de ces historicités selon une perspective génético-généalogique signifie au moins trois choses: d'abord, faire le départ entre ces historicités selon une scansion qui épouse les grands moments de leur élaboration, depuis la poétique de l'histoire du jeune Nietzsche jusqu'à la généalogie proprement dite; en même temps, cela exige de faire état du mouvement unitaire qui préside à cette succession, une fois celle-ci ressaisie comme la production discursive d'une volonté de puissance en devenir, à la recherche de son intensification; pour cette raison même, cela appelle enfin une évaluation généalogique de l'historicité réflexive par laquelle Nietzsche interprète ses propres historicités à tous les moments de leur parturitionNietzsche's philosophy forms a consistent set of conceptual schemes, that aim at elaborating, within a speculative form, the relations between past, present and future. Eternal return, overhuman and genealogy are the wellknown representatives of such schemes, that should not hide the more complex and intricated richness of the philosophemes that allow to think history within other forms than those taken by historiography and philosophy of history worked out by the XVIlth and XIXth century. We call "historicties" those schemes-formulas, which terms change for specific reasons: from de "philology of the future" to lhe "genealogy" passing by the "hlstorical philosophy", each historicity implies a representation of history (Geschichte) and a practice of history (Historie) that configures at every turn his meaning, his function and his value. Accounting for those historicities from a genetic and genealogical perspective means at least three things: first, to distinguish those historicities from one another using a scansion that follows the great moments of their elaboration, from the poetics of history of the young Nietzsche to the proper genealogy; at the same time, it demands the acknowledgment of the unity of the movement that produce this succession, once we understand it as the theoretical production of the becoming of a will-to-power seeking his own intensification; for this very reason, il demands, at last, a genealogical evaluation of the reflexive historicity by which Nietzsche interprets his own historicities at every moment of their elaboration
31
Graf, Stephen. "Necessary Fictions : Nietzsche, Anti-Philosophy and Violence in Samuel Beckett's Trilogy." Thesis, University of Newcastle Upon Tyne, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.519471.
Full text
32
Jordan, Wolfgang. "Friedrich Nietzsches Naturbegriff zwischen Neuromantik und positivistischer Entzauberung." Würzburg Königshausen & Neumann, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&docl̲ibrary=BVB01&docn̲umber=014985254&linen̲umber=0001&funcc̲ode=DBR̲ECORDS&servicet̲ype=MEDIA.
Full text
33
Rogers, Peter. "Kierkegaard, Nietzsche and the resolution of the problem of meaning." Thesis, Lancaster University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323063.
Full text
34
Braunstein, Phillip Jacques. "Eclipsing Thought: Nietzsche and the Homeric Shadow." Thesis, Boston College, 2009. http://hdl.handle.net/2345/3750.
Full textAbstract:
Thesis advisor: John SallisMy thesis attempts to determine the relationship between Homer, Plato, and Nietzsche by tracing Nietzsche's inversion of Platonism with respect to Homer's poetry. I argue that Nietzsche's inversion of Platonism, an inversion that does not just swap the terms of the Platonic hierarchy of intelligible and sensible but subverts the hierarchy itself, entails a specific engagement with Homer. The engagement proceeds with specific attention to the themes of eternal recurrence, nihilism, homelessness and homecoming, and the revaluation of the sensible world. In addition to tracking the threefold of Homer/Plato/Nietzsche, the subtext of the thesis aims at a reconsideration of Heidegger's delimitation of Nietzsche as a metaphysician. My investigation demands a reconsideration of Heidegger's claim that Nietzsche does not return to the beginning as beginning, i.e., Nietzsche's thought remains trapped within Platonism and the metaphysical tradition. Thus Spoke Zarathustra serves as a focal point for this reconsideration since the Zarathustra period contains a preponderant occupation with a revaluation of all prior values, including the Homeric source of many of these values. This direct encounter with the values portrayed in Homer is also prefigured by the Homeric shadow that appears in the aftermath of the overturning of Platonism
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
35
Brennan, Mary Kate. "Nietzsche on Suffering, Affirmation, and Modern Tragedy." Diss., Temple University Libraries, 2019. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/593202.
Full textAbstract:
PhilosophyPh.D.
As an artform, tragedy is deeply perplexing. On the one hand, it depicts events that are painful, depressing, and difficult to watch. On the other hand, it is a genre that has been continually replicated, revered, and enjoyed throughout history. I examine Nietzsche’s response to this problem. Nietzsche, I argue, develops a clear response to the paradox of tragedy: Tragedy is valuable because, even though (or precisely because) it is painful to watch, it allows us to affirm life. Interestingly, Nietzsche’s discussion of tragedy is filled with numerous mentions of Shakespeare. I argue that Nietzsche’s comments on Shakespeare emphasize the historically sensitive nature of Nietzsche’s theory of life affirmation. While Nietzsche might seem to be delivering a universal, trans-historical account of life affirmation, his comments on Shakespeare make it clear that life affirmation functions differently in different times and cultures.
Temple University--Theses
36
Rampley, Matthew. "Dialectics of contingency : Nietzsche's philosophy of art." Thesis, University of St Andrews, 1993. http://hdl.handle.net/10023/14775.
Full textAbstract:
This thesis examines the function of art in Nietzsche's philosophy. Its primary concern is with Nietzsche's turn to art as the means to counter what he terms metaphysics. Metaphysics is a metonym for the system of beliefs sustaining our culture whereby human judgements about the world are perceived as uncovering an objective truth antecedent to those judgements, with an implicit faith in the possibility of exhausting the totality of these antecedent truths. This thesis consequently has two principal strands. The first is to analyse Nietzsche's criticism of metaphysics. The second is to explore the way in which, using a specific understanding of art, Nietzsche attempts to reconcile extreme scepticism towards all forms of human knowledge with a continued belief in their necessity. The thesis argues that Nietzsche lays an importance on art as providing an aesthetic education to replace the misguided theoretical orientation of metaphysics. Nietzsche criticises metaphysics for its inability to recognise that its interpretations are mere interpretations, that logic and the rational serve as means to make the world meaningful from the human perspective. My thesis explores how he sees art, and in particular the tragic, as constituting a mode of world interpretation which declares its status as such. I argue that for Nietzsche this is crucial inasmuch as a failure to recognise the contingency of our interpretations results in a refusal to give value in any interpretations. For Nietzsche the advent of the Modern age heralds the danger of such refusal, and hence I argue that his turn to art is a response to the specifically Modern temptation to descend into mere cynical Nihilism.
37
Günther, Friederike Felicitas. "Rhythmus beim frühen Nietzsche." Berlin New York, NY de Gruyter, 2008. http://d-nb.info/990070816/04.
Full text
38
Egan, Jonathan. "A genealogy of immanence : from Democritus to Epicurus and Nietzsche." Thesis, Staffordshire University, 2012. http://eprints.staffs.ac.uk/1875/.
Full textAbstract:
The relationship between Epicurus and Nietzsche is an increasingly popular research topic. There are a number of publications that attempt to detail the nature of this relationship by investigating specific aspects of their writings that interrelate. Such research is valuable because it reveals an otherwise hidden dynamic to Nietzsche studies, however, all previous discourse on Epicurus and Nietzsche are limited because they fail to recognise both thinkers as philosophers of immanence. This thesis proposes that ‘immanence’ is the central concept that allows the influence of Epicurus upon Nietzsche’s thought to be revealed most appropriately. Furthermore, it proposes to account for the development of ‘immanence’ within the works of Epicurus and Nietzsche in order to disclose the nature of immanence itself. By following Nietzsche’s genealogical method, this thesis will demonstrate that Epicurean immanence emerged through the conceptualisation of all existence within the cosmos and nature. Moreover, immanence developed as an atomistic response to the transcendent philosophies of Socrates and Aristotle which opposed Democritean materialism. Nietzsche recognised that the increasing popularity of Platonism in late antiquity led to the event of Christianity, which dominated Western thought until its success eventually destroyed the conditions that maintained it. Nietzsche predicted that in the light of Christianity’s demise, mankind would be plunged into a state of crisis and unparalleled nihilism. In response, he proposed that the body and spirit must be reunited in an act of overcoming, and those capable of that act would ‘inherit the earth’. Immanence for Nietzsche is this unifying act and inheritance, and he demonstrates that redemptive doctrines such as Epicurus’ ataraxia, modelled on nihilism, must be rejected and overcome by a philosophy modelled on ‘cheerfulness’. It is in this respect that his philosophy from The Gay Science onwards can be recognised as a discourse on immanence.
39
Huskinson, Lucy. "Nietzsche and Jung : the whole self in the union of opposites." Thesis, University of Essex, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.268713.
Full text
40
Santos, Felipe Thiago dos [UNESP]. "A música no segundo Nietzsche." Universidade Estadual Paulista (UNESP), 2015. http://hdl.handle.net/11449/135927.
Full textAbstract:
Made available in DSpace on 2016-03-07T19:20:24Z (GMT). No. of bitstreams: 0
Previous issue date: 2015-09-22. Added 1 bitstream(s) on 2016-03-07T19:24:03Z : No. of bitstreams: 1
000858773.pdf: 794992 bytes, checksum: 6b2631bb1d035fdc8b409d0c925d33cb (MD5)Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)
Humano, Demasiado Humano (1878) representa o início da fase em que a filosofia de Nietzsche (1844 - 1900) rompe com suas antigas e principais influências: Schopenhauer e, sobretudo, Wagner. No que tange à arte, esse momento destrutivo da filosofia de Nietzsche passa a criticar a deificação do músico (gênio) e a concepção de música enquanto linguagem do inefável (expressão da essência do mundo) e/ou dos sentimentos, ideias essas desenvolvidas pelo Romantismo e, sobretudo, pelo compositor Richard Wagner. Além disso, Nietzsche também critica - com certa ressalva - outra concepção presente na época, a saber, a que pretende mostrar que o critério da audição musical são, unicamente, as relações sonoras (formalismo), concepção defendida pelo crítico musical vienense Eduard Hanslick em Do Belo Musical (1851). Mas a segunda fase do pensamento nietzschiano (compreendida entre 1876 e 1882) não concebe a arte apenas de uma maneira negativa. No segundo Nietzsche podemos perceber, a partir de uma historicidade musical defendida pelo filósofo que, a música, desarraigada de falsas interpretações acerca dos seus efeitos e do seu conteúdo, pode fundamentar a vida enquanto uma experiência afirmadora. Portanto, nosso objetivo será o de expor, a partir das críticas de Nietzsche em sua segunda fase à concepção de música presentes em sua época, uma filosofia da música de características próprias. Num segundo momento mostraremos que, mesmo em sua segunda fase, essa filosofia se utiliza da música para apontar uma experiência singular, isto é, de afirmação do homem frente ao mundo.
Human, All Too Human (1878) represents the beginning of the phase in which the Nietzsche philosophy (1844 - 1900) breaks up with their former and major influences: Schopenhauer and, mostly Wagner. Regarding to the art, this destructive time of Nietzsche's philosophy becomes to criticize the musician (genius) deification and the music concept as an ineffable language (expression of the world essence) and / or feelings, ideas that were developed by Romanticism especially by the Richard Wagner composer. Moreover, Nietzsche also criticizes - with some exceptions - another concept present at the time that intends to show the music listening criteria are solely sound relations (formalism), conception defended by Viennese music critic Eduard Hanslick in From Belo Musical (1851). However, the second phase of Nietzschean thought (between 1876- 1882) conceives art not only in a negative way. In the second Nietzsche we can see from a historical musical defended by him in which music, uprooted of misinterpretations about its effects and contents can support life while an affirming experience. Therefore, first of all our goal will be to expose, from Nietzsche criticism presents in its second phase to the design of music present in his time, a music philosophy with own characteristics. Secondly, we will show that even in its second phase, this philosophy uses music to point out a singular experience, such as man affirmation against the world. For the enjoyment of our goals, we will analyze both works of the second phase of Nietzsche as posthumous unpublished in addition to dialogue with Brazilian and foreign commentators.
41
Ansell-Pearson, K. J. "Nihilism and the will : A study of Nietzsche's moral and political philosophy." Thesis, University of Sussex, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.381594.
Full text
42
Dalla, Vecchia Ricardo Bazilio 1984. "O(s) perspectivismo(s) de Nietzsche." [s.n.], 2014. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281226.
Full textAbstract:
Orientador: Oswaldo Giacoia JuniorTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
Made available in DSpace on 2018-08-25T17:53:45Z (GMT). No. of bitstreams: 1 DallaVecchia_RicardoBazilio_D.pdf: 2103536 bytes, checksum: 211bac2b002da20f4174a5a8a6b9df1d (MD5) Previous issue date: 2014
Resumo: Esta tese de doutoramento tem por escopo investigar o tema do perspectivismo (Perspektivismus) na filosofia de F. W. Nietzsche (1844-1900). A despeito da contingência e mesmo da escassez no que concerne ao emprego de termos específicos e ao desenvolvimento efetivo do tema, que nos servirá como ponto de partida, mostraremos que desde os seus primeiros apontamentos Nietzsche recorre a uma série de estratégias, procedimentos, metáforas e analogias de cunho perspectivista, mas que somente no período maduro, abalizado pelos acontecimentos da morte de Deus e da vontade de poder, passam a engendrar ou ao menos a rotular uma modalidade de pensamento performático, que se serve da alternância de vista para denunciar a sedução linguístico-moral do pensamento metafísico. A partir dessa hipótese, e tendo como contraponto algumas de suas principais linhas de interpretação, discutiremos o status da proposição filosófica do perspectivismo, defendendo que por sua natureza "flutuante", coalescente à vontade de poder, o perspectivismo não pode constituir-se como uma teoria, sendo necessário considerá-lo à luz da questão da compreensibilidade da própria filosofia de Nietzsche
Abstract: This thesis aims to investigate the term Perspectivism (Perspektivismus) coined by Friedrich Nietzsche philosophy (1844-1900). Taking into account that there is a dearth of accurate terms and effective development of this theme in the current literature, this thesis demonstrates that Nietzsche had explored through a series of metaphors, linguistic strategies and even analogies the idea of Perspectivism since his initial studies. Nevertheless, it is just during his mature philosophy ¿ after claiming the death of God and developing his theory of will to power ¿ that Nietzsche starts in fact drawing the idea of performativity. Based on the argument that knowledge is contingent and conditional this idea proposes to denounce the linguistic-moral seduction presents in metaphysics. Considering such hypothesis, this thesis explores the philosophical term Perspectivism. Therefore, I argue that, due to its "floating" nature which coalesces into The Willl to Power, the Perspectivism cannot be understood as a theory by itself. Rather, it is necessary to consider it through the comprehensibility of the entire philosophy of Nietzsche
Doutorado
Filosofia
Doutor em Filosofia
43
Fernandes, Rodrigo Rosas. "Nietzsche e o direito." Pontifícia Universidade Católica de São Paulo, 2005. https://tede2.pucsp.br/handle/handle/11782.
Full textAbstract:
Made available in DSpace on 2016-04-27T17:27:24Z (GMT). No. of bitstreams: 1
Tese Rodrigo Fernandes.pdf: 1846793 bytes, checksum: 3a6f9b469e9b7f107e87f906025198f0 (MD5)
Previous issue date: 2005-05-23Friedrich Wilhelm Nietzsche is still practically unknown among those who study the philosophy of law. Nietzsche studied several topics related to the science and to the philosophy of law, approaching juridical questions from a philosophic point of view and approaching philosophic questions from a juridical point of view, making several concepts transferations which goal is to make a critic of the law in modernity, a critic of the moral values that come from it, and also to propose an ethic that characterizes itself by a transvaloration of the western values. The genealogy of the primitive law in contrast with the paradigms of modern law, confirms both Nietzsche´s critics and ethic proposals. Having the law and the relations between Nietzsche and the free-thinker David Friedrich Strauss (1808-1874) as conductors, the purpose of the present work is to find a philosophy of law in Nietzsche s thinking and to bring more visibility for that segment of Nietzsche s thought
Friedrich Wilhelm Nietzsche continua praticamente desconhecido entre aqueles que estudam a filosofia do direito. Nietzsche estudou diversas questões relacionadas à ciência e à filosofia do direito, abordou questões jurídicas através de uma perspectiva filosófica e abordou questões filosóficas através de uma perspectiva jurídica, perfazendo uma transferência de conceitos com a finalidade de efetuar uma crítica do direito na modernidade, dos valores morais dele decorrentes e propor uma ética que se caracteriza pela transvaloração dos valores ocidentais. A genealogia do direito primitivo em contraste com os paradigmas do direito da modernidade, ratifica a crítica e a proposta ética de Nietzsche. Tendo o direito como fio condutor, e também a relação de Nietzsche com o livre-pensador David Friedrich Strauss, o presente trabalho tem por objetivo achar uma filosofia do direito no pensamento de Nietzsche e trazer maior visibilidade para esse segmento do pensamento nietzscheano
44
Hall, Neil S. "The influence of Schopenhauer and Wagner upon the early thought of Nietzsche." Thesis, University of Reading, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.239776.
Full text
45
Leite, Thiago Ribeiro de Magalhães. "Nietzsche e o riso." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-09052016-120531/.
Full textAbstract:
A presente dissertação tem por objetivo compreender o sentido que Nietzsche confere ao riso no interior de seu pensamento. Para tanto, foi preciso considerar o riso à luz do conceito de vontade de potência, de modo a determinar o aspecto sob o qual Nietzsche o interpreta e o motivo pelo qual esse riso é digno de seus investimentos filosóficos. Deste modo, partimos com a noção de que o riso se exprime como um juízo avaliativo: atitude valorativa que, no caso da valoração nobre, manifesta (e quer) aumento de forças. A partir desse primeiro tópico, analisamos o conceito de gaia ciência [alegre saber], apresentado em livro homônimo, com o qual o riso se irradia pelo pensamento e se torna um fator imprescindível diante das questões e tarefas a que Nietzsche se coloca. Aqui, o riso atua como páthos afirmativo e efeito da elevação de potência; os pensamentos a ele correspondentes são igualmente afirmativos, o que, por sua vez, permite um vigor filosófico para a crítica radical dos valores. A idiossincrasia desse riso de Nietzsche, se vê, pois, realçada quando o cotejamos com temas tais como a linguagem, o estilo, a crítica e o conceito de tartufesco. Com efeito, a partir de tais considerações procuramos esboçar algumas linhas acerca da relação do riso com a ideia do além-do-homem, bem como compreender a inovação que Nietzsche promove na história do pensamento filosófico sobre o riso.The present dissertation aims to comprehend the meaning that Nietzsche gives to laughter within his thought. Therefore, it was necessary to accept laughter under the concept of will to power in order to precise the aspect in witch Nietzsche interprets it and the motive that makes laughter worthy of his philosophical investments. Thus, we start with the notion of laughter as an evaluative judgment, an evaluative attitude, which in the case of noble valuation, manifests (and wants) increase of forces. From this topic, we analyzed the concept of a gay science(presented in the eponymous book); in witch, laughter became an important factor regarding the issues that Nietzsche arise. Here, laughter works as an affirmative páthos and effect of an elevation of power, the thoughts related to laughter are correspondingly affirmative, which in turns allows a philosophical strength towards the radical critics of values. The idiosyncrasy of Nietzsches laughter highlights when collated with themes as language, style, critics and the concept of tarffufe. Indeed, from these considerations we may be able to outline a conclusion on laughters relation with the idea of overman, and understand the innovation that Nietzsche promotes on the history of philosophical thought about laughter.
46
Chouraqui, Frank. "A study in ambiguity : Nietzsche and Merleau-Ponty on the question of truth." Thesis, University of Warwick, 2009. http://wrap.warwick.ac.uk/3652/.
Full textAbstract:
This thesis seeks to make a contribution to the history of modern continental philosophy by establishing a structural link between the thoughts of Friedrich Nietzsche and Maurice Merleau-Ponty. I argue that this link lies in the question of truth: both thinkers criticise the traditional concept of truth as objectivity. However, they both find in the existence of this very concept a problem that its rejection alone does not solve. What is it in our natural axistence that gave rise to the notion of truth? It is this questioning which I call the "question of truth". I locate three ways in which the question of truth informs Nietzsche and Merleau-Ponty's thoughts. Firstly, both thinkers propose a genealogy of the concept of "truth," one in which they suggest that our natural existence is structured in a pre-objective way: existing means making implicit truthclaims. Further, they each explain the appearance of our belief in truth in terms of a radicalisation of this implicit attribution of truth (Chapters I and IV). Secondly, both thinkers seek to recover the pre-objective ground from which truth as an erroneous concept arose. They propose strikingly similar methods to do so (Chapters II and V). This ground, once uncovered, must be examined. This investigation leads both Nietzsche and Merleau-Ponty to ontological considerations. They both ask how we must conceive of a Being whose structure allows for the existence of the belief in truth, or as I argue, error. As a conclusion, I suggest that both thinkers' investigations of the question of truth lead them to conceive of Being in a similar way, as the process of self-falsification by which indeterminate Being presents itself as determinate (Chapters III and VI).
47
Rehberg, Andrea. "Becoming-body : the repetition of Kantian critique in the physiological thinking of Nietzsche." Thesis, University of Warwick, 1993. http://wrap.warwick.ac.uk/2350/.
Full textAbstract:
This dissertation seeks to substantiate the thesis that Nietzsche's physiological thinking constitutes a radicalisation of Kantian critique. To this end it attempts to mark out some of the salient points of the latter project and to examine the ways in which it falls short of its own potential radicality. In chapters one and two the categories of relation - in which Kant articulates his theory of the temporal connection of phenomena explicitly - are traced through the Analytic and Dialectic of the Critique of Pure Reason and are read against the Deduction of the Pure Concepts of the Understanding which implicitly contains another theory of time. Since the Critique of the Teleological Faculty of Tudgerment complements Kant's theory of the temporal cohesion of phenomena, the third chapter offers a reading of it under the aspect of its relation to the wider project of critique. Chapter four draws together the multiple strands around which Kantian critique can be shown to mutate into Nietzsche's philosophical physiology and the theory of temporality implicit in it. Finally, Nietzschean physiology is presented in terms of his thinking of the becoming of matter, in terms of the will to power as eternal recurrence.
48
Michalski, Jonathan James. "Nietzsche's Aristocratic Radicalism." Wright State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=wright1341595745.
Full text
49
DeSisto, John. "Nietzsche: A Response to Kant's Sundering of the World." Thesis, Boston College, 2003. http://hdl.handle.net/2345/430.
Full textAbstract:
Thesis advisor: Vanessa P. RumbleFriedrich Nietzsche is one of the most revolutionary and influential philosophers of post-Romantic Germany. He called into question ancient habits of mind and ingrained moral prejudices prevalent in European culture since the rise of Christendom. The intellectual and popular communities, in Germany and Europe at large, primarily disregarded Nietzsche's work until after his death. However, contemporary continental thinkers have been greatly influenced by Nietzsche and his provocative rhetoric. Nietzsche's work is particularly remarkable in light of his upbringing and childhood experiences. The scion of a long line of Lutheran ministers, Nietzsche mounted a critique of traditional piety and religious institutions that was unprecedented in its force and insight. Nietzsche came from an intellectual family and was inspired by the considerable efforts of earlier German thinkers. In general, the development and articulation of any philosopher's ideas are dependent on the environment in which he or she exists. For this reason, and to gain a better understanding of Nietzsche's personality, this study will place great emphasis on the biographical information pertaining to both Nietzsche and other German thinkers who influenced him. It is impossible to fully understand the position and concerns of philosophers like Nietzsche and Kant without first delving into their childhood and education. In the case of Nietzsche, a whole tradition of German intellectualism affected his view of the world and the ideas that he adopted and later reshaped into a penetrating examination of the foundations of Western European culture
Thesis (BA) — Boston College, 2003
Submitted to: Boston College. College of Arts and Sciences
Discipline: Philosophy
Discipline: College Honors Program
50
Amos, Michael Judson. "Bildung : the relation between the self and culture in Schiller, Hegel and Nietzsche." Thesis, University of Cambridge, 1991. https://www.repository.cam.ac.uk/handle/1810/251506.
Full text