Kljub temu, da je bil Louis Rossel eden vodilnih akterjev v francoski državljanski vojni, se ga veliko manj spominjamo in je tudi veliko manj spoštovan kot vodilni misleci komune. Tu analiziram njegovo sodelovanje pri tem dogodku in pri predhodni kampanji Nacionalne obrambe, opirajoč se pri tem tako na biografijo Edith Thomas kot na Rosslova lastna posthumna dela. Prevladujoča domneva, da je Rossla motivirala lastna ambicioznost, ki naj bi bila pogubna za usodo komune in nasprotujoča njenim revolucionarnim egalitarnim načelom, se na (...) podlagi obstoječih dokazov zdi poenostavljena. Še več, takšni domnevi lahko nasprotujemo z interpretacijo komune in državljanske vojne v Franciji kot drame, še posebej če se navežemo na dela Jeana-Pierra Vernanta in Pierra Vidala-Naqueta o grški tragediji. (shrink)

Although Nietzsche's greatness is recognized more universally now than ever before, the nature of that greatness is still widely misunderstood, and that unfortunately means that before I discuss any of Beyond Good and Evil (henceforth BGE) in any detail, I must make some general remarks about his work, his development and the kind of way in which I think that it is best to read him. Unlike any of the other philosophers that this series includes, except Marx and Engels, Nietzsche (...) is very much concerned to address his contemporaries, because he was aware of a specific historical predicament, one which he would only see as having worsened in ways which he predicted with astonishing precision in the century since he wrote his great series of works. For he was above all a philosopher of culture, which is to say that his primary concern was always with the forces that determine the nature of a particular civilization, and with the possibilities of achievement which that civilization consequently had open to it. One of the reasons that The Birth of Tragedy, his first book, published when he was twenty-eight, created such a surge of hostility in the world of classical scholarship was that in it, whilst undertaking an investigation of what made possible the achievements of fifth century BC Greece in tragic drama, he felt it necessary to elicit the whole set of fundamental beliefs which the Greeks shared, and also to draw metaphysical conclusions from the fact that they were able to experience life in such a way that they needed great tragedies in order to endure it. (shrink)

Skillful, sophisticated translations of two of Nietzsche's essential works about the conflict between the moral and aesthetic approaches to life, the impact of Christianity on human values, the meaning of science, the contrast between the Apollonian and Dionysian spirits, and other themes central to his thinking.

Two representative and important works in one volume by one of the greatest German philosophers. The Birth of Tragedy (1872) was Nietzsche's first book. Its youthful faults were exposed by Nietzsche in the brilliant "Attempt at a Self-Criticism" which he added to the new edition of 1886. But the book, whatever its excesses, remains one of the most relevant statements on tragedy ever penned. It exploded the conception of Greek culture that was prevalent down through the Victorian era, and it (...) sounded themes developed in the twentieth century by classicists, existentialists, psychoanalysts, and others. The Case of Wagner (1888) was one Nietzsche's last books, and his wittiest. In attitude and style it is diametrically opposed to The Birth of Tragedy. Both works transcend their ostensible subjects and deal with art and culture, as well as the problems of the modern age generally. Each book in itself gives us an inadequate idea of its author; together, they furnish a striking image of Nietzsche's thought. The distinguished translations by Walter Kaufmann superbly reflect in English Nietzsche's idiom and the vitality of his style. Professor Kaufmann has also furnished running footnote commentaries, relevant passages from Nietzsche's correspondence, a bibliography, and, for the first time in any edition, an extensive index to each book. (shrink)

Classic, influential study of Greek tragedy.

AN ATTEMPT AT SELF- CRITICISM. I. Whatever may lie at the bottom of this doubt- ful book must be a question of the first rank and attractiveness, ...

Nietzsche's model of eternal return triggers a drama of affirmation, the overcoming of a simple miming of our ancestors in favour of an active participation in the counter-actualisation of hidden potentials in recurrent events. Based on a close study of Zarathustra's struggle to free himself from a suffocating nihilism, the paper focuses on the revelatory caesura that ushers in what Deleuze calls the third synthesis of time, a time of ‘doing’ rather than reflection.

The great French Marxist philosopher weighs up the contributions of the three major critics of modernity With the translation of Lefebvre's philosophical writings, his stature in the English-speaking world continues to grow. Though certainly within the Marxist tradition, he consistently saw Marx as an 'unavoidable, necessary, but insufficient starting point'. Unsurprisingly, Lefebvre always insisted on the importance of Hegel to understanding Marx. But the imposing Metaphilosophy also suggested the significance he ascribed to Nietzsche, in the 'realm of shadows' through which (...) philosophy seeks to think the world. Lefebvre proposes here that the modern world is at the same time Hegelian in terms of the state; Marxist in terms of the social and society; and Nietzschean in terms of civilization and its values. As early as 1939, Lefebvre pioneered a French reading of Nietzsche that rejected the philosopher's appropriation by fascism, bringing out the tragic implications of Nietzsche's proclamation that 'God is dead' long before this approach was followed by such later writers as Foucault, Derrida and Deleuze. Forty years later, in the last of his philosophical writings, Lefebvre juxtaposes the contributions of the three great thinkers, in a text whose themes remain surprisingly relevant today. (shrink)

An excellent window on Marx's and Nietzsche's overall theories and on the foibles of modern society. Her analysis of their views on the nature of man and their consequent theories of history is competent and probes deeply into the teachings of Marx and Nietzsche.

The Irish writer and Nobel Prize winner, Samuel Beckett, assembled for himself a history of western philosophy during the 1930s, just at the point at which his first novel, Murphy, was coming together. The 'Philosophy Notes', together with related notes taken at that time about St. Augustine, thereafter provided Beckett with a store of knowledge, but also with phrases and images, which he took up in the major work that won him international and enduring fame, from the dramas Waiting for (...) Godot and Endgame, through to the late prose works Worstward Ho and Stirrings Still. This edition presents, for the first time, Beckett's full 'Philosophy Notes', which constitute his most extensive unpublished text. The Notes display Beckett's own interests and emphases within the history of western philosophy, from the pre-Socratic Greeks onwards, together with more familiar figures in the study of his work, such as Descartes, Leibnitz, and Geulincx. Here we see Beckett's original thoughts on all of these figures for the first time. The Notes also, tellingly and often comically, display Beckett's impatience with many aspects of philosophy, such as its anthropological or anthropomorphic bias, or the idealism of the Enlightenment and Kant. The Edition contains an extensive Introduction, outlining the origin of Beckett's Notes, his major sources and approach to them, the historical context for his view of philosophy, and the significance of Beckett's 'Philosophy Notes' within his mature writings. The many footnotes then suggest ways in which particular aspects of the philosophy narrated here by Beckett suggest fresh insights into those later writings-the images, but also the creative impulses, behind some of his most famous texts. This Edition, further, raises larger questions about, and perspectives upon, the relation between philosophy and literature in the twentieth century and beyond."--Back cover. (shrink)

Resumo Neste trabalho procura-se, de forma introdutória, uma via de acesso para a compreensão da condição humana a partir da leitura crítica ao iluminismo ocidental realizada por Marx, Nietzsche e Freud. Para tanto, explora-se inicialmente o problema da emergência da subjetividade iluminista no contexto da cultura grega como fenômeno agonístico e indica-se o nascimento da tradição iluminista a partir das obras de Hesíodo e Ésquilo. Em seguida, discute-se a posição da modernidade ilustrada desde a perspectiva kantiana. Desde então, elabora-se a (...) crítica à concepção iluminista a partir das ideias nucleares de Marx, Nietzsche e Freud. Nesta crítica destaca-se o papel central das relações de produção econômicas, da vontade de poder e dos instintos na determinação e na compreensão da subjetividade humana. O legado comum dessas três filosofias magnas aponta para o desmantelamento da subjetividade iluminista e, assim, para uma compreensão da condição humana, situada no horizonte de uma nova racionalidade, na qual a razão deixa de ocupar o lugar principal. Palavras-chave : condição humana, Iluminismo, inconsciente. instintos, razão, vontade de poderThis paper searches for, in an introductory way, a path toward understanding the human condition from critical reading of the Western Enlightenment presented by Marx, Nietzsche and Freud. For this purpose, the paper initially explores the problem of emergence of Enlightenment subjectivity in the context of Greek culture as an agonistic phenomenon and indicates the birth of the Enlightenment tradition from the works of Hesiod and Aeschylus. Then the position of modernity illustrated from the Kantian perspective is discussed. After that, the paper elaborates a critique of the Enlightenment conception departing from the core ideas of Marx, Nietzsche and Freud. This critique highlights the central role of economic relations of production, the will to power and instincts in determining and understanding of human subjectivity. The common heritage of these three magna philosophies points to the dismantlement of Enlightenment subjectivity and thus to an understanding of the human condition, situated on the horizon of a new rationality, in which reason ceases to occupy main place. Keywords : Enlightenment, human condition, instinct, reason, unconscious. will to power. (shrink)

Published posthumously in 1908, Ecce Homo was written in 1888 and completed just a few weeks before Nietzsche's complete mental collapse.

Opera prima de Friedrich Nietzsche, El origen de la tragedia es una obra intrépida y chispeante, llena de arrojo intelectual y entusiasmo juvenil, que desconcertó y fue malinterpretada por sus contemporáneos. El propio Nietzsche la calificó quince años después como un libro imposible por la ambigüedad de su estilo. En ella, el joven catedrático universitario de Filología Griega enfocaba un problema en apariencia de corte académico y filológico como el de los orígenes de la tragedia griega. Pero lo hacía con (...) tal audacia en su planteamiento, que su tesis traspasaba los límites de la filología clásica para ofrecer una visión metafísica y existencial del arte como producto de la tensión, la alternancia y la fusión de dos principios opuestos: lo apolíneo y lo dionisíaco, luz y oscuridad, razón e instinto, serenidad y embriaguez, orden y caos. El resultado fue una obra fascinante, notablemente híbrida y con una temeraria capacidad imaginativa, construida con datos filológicos y arqueológicos pero vivificada de un extremo a otro por un empeño filosófico. En todo caso -escribió su autor- aquí habla una voz extraña, el apóstol de un dios desconocido, pertrechado provisionalmente con el birrete de doctor; habla aquí el espíritu repleto de exigencias nuevas y aún inominadas, una memoria hinchada de interrogantes, de observaciones, de obscuridades; aquí habla algo como un alma mística, un alma de ménade que, atormentada y caprichosa, y casi irresoluta sobre si debe escaparse o entregarse, balbucea en cierto modo un extraño lenguaje. (shrink)

Marx and Nietzsche are often compared as practitioners of a hermeneutic of suspicion. I pursue this comparison by focusing on an overlooked similarity between the two. In strangely similar passages, Marx (in Capital) and Nietzsche (in the Genealogy of Morals) introduce explicitly theatrical scenarios into the course of their discussions, complete with what Marx calls dramatis personae, where we witness a descent into a workshop (in some sense underground) in order to learn the secrets of production—the production, in both cases, (...) of value. But neither scenario conforms to the structure of the discovery of a concealed truth—in fact, each challenges this structure directly. By looking at the specific nature of these theatrical descents, we can come to a better understanding of the task of the philosopher in both Nietzsche and Marx, as well as the distinctive position of historical knowledge within a hermeneutics of suspicion. (shrink)

Nineteenth-century philosophers, including J.S. Mill, Karl Marx, and Friedrich Nietzsche, criticized Jeremy Bentham for his supposed aesthetic insensibility to the arts, especially literature. Through analysis of Bentham’s manuscript comments on novelists, both negative and positive, this essay analyzes the pleasure Bentham took in fictional narratives in the context of his advocacy for sexual and gender minorities, disabled persons, colonized and enslaved persons, children, and animals. Drawing from a wide range of Bentham’s papers, the author then focuses on a vivid manuscript (...) proposing ‘a new and improved Drama,’ in which Bentham examines the desire to be immersed in an interactive dramatic experience of one’s favorite works of fiction. (shrink)

Since virtually all aspects of Marx's thought have been competently scrutinized during the past decade or so, it is not surprising that most of what Love says about it is familiar and uncontroversial. The one obvious exception is Love's view that Marx does not explain history teleologically. Only those who construe teleological explanations in a naive, quasi-positivistic manner will find this unexceptionable. Fortunately, neither this point nor the familiarity of Love's views of Marx obscures what is worthwhile in this seriously (...) flawed work, its treatment of the political content and ramifications of Nietzsche's philosophy. (shrink)

This book is concerned with the relationship between processes of accumulation and aspects of distribution. The analyses of Ricardo and Marx are reevaluated and redeveloped in the light of advances made by von Neumann, Sraffa and more contemporary theoreticians. Joint production systems are integrated into the analysis, which allows the authors to define the effect of the theorem of non-substitution, and to reconsider the problem of obsolescence and the choice of technique.

That brings me to the crux of my disagreement with Hillis Miller. The central contention is not simply that I am sometimes, or always, wrong in my interpretation, but instead that I—like other traditional historians—can never be right in my interpretation. For Miller assents to Nietzsche's challenge of "the concept of 'rightness' in interpretation," and to Nietzsche's assertion that "the same text authorizes innumerable interpretations : there is no 'correct' interpretation."1 Nietzsche's views of interpretation, as Miller says, are relevant to (...) the recent deconstructive theorists, including Jacques Derrida and himself, who have "reinterpreted Nietzsche" or have written "directly or indirectly under his aegis." He goes on to quote a number of statements from Nietzsche's The Will to Power to the effect, as Miller puts it, "that reading is never the objective identifying of a sense but the importation of meaning into a text which had no meaning 'in itself.'" For example: "Ultimately, man finds in things nothing but what he himself has imported into them." "In fact interpretation is itself a means of becoming master of something."2 On the face of it, such sweeping deconstructive claims might suggest those of Lewis Carroll's linguistic philosopher, who asserted that meaning is imported into a text by the interpreter's will to power: "The question is," said Alice, "whether you can make words mean so many different things.""The question is," said Humpty Dumpty, "which is to be master—that's all." But of course I don't believe that such deconstructive claims are, in Humpty Dumpty fashion, simply dogmatic assertions. Instead, they are conclusions which are derived from particular linguistic premises. I want, in the time remaining, to present what I make out to be the elected linguistic premises, first of Jacques Derrida, then of Hillis Miller, in the confidence that if I misinterpret these theories, my errors will soon be challenged and corrected. Let me eliminate suspense by saying at the beginning that I don't think that their radically skeptical conclusions from these premises are wrong. On the contrary, I believe that their conclusions are right—in fact, they are infallibly right, and that's where the trouble lies. · 1. "Tradition and Difference," Diacritics 2 : 8, 12.· 2. Ibid. M. H. Abrams’s contributions to Critical Inquiry include "Rationality and Imagination in Cultural History: A Reply to Wayne Booth" and "Behaviorism and Deconstruction: A Comment on Morse Peckham's 'The Infinitude of Pluralism'". (shrink)

Participation in competition festivals—where students and ensembles compete against each other for high scores and accolades—is a widespread practice in North American formal music education. In this article, I use Marx's theories of labor, value, and phantasmagoria to suggest a capitalist logic that structures these competitions. Marx's theories might suggest that one of musical performance's educational use-values is its function as a representation of the labor of musical learning. Competitions reward the hiding of this use-value by privileging performances that conceal (...) the labor of musical learning. In hiding this use-value, the performance's exchange-value, or "price," is increased by gaining a higher score. In this way, competitions are phantasmagoric: they conceal learning within the performance in thrall of the exchange-value of a high score. Despite these flaws in competitions, educators and students might exploit competition festivals' value of coming together and comparing learning with others. Rather than retreating from competition festivals, educators might transform them by imagining renewed practices where students and educators come together to share their learning through performance, listening, and dialogue. (shrink)

There is much in Robert Pippin’s Nietzsche, Psychology, and First Philosophy that merits consideration. During the panel discussion that provided the basis for this article, I marked several paths for further exploration, including Pippin’s treatment of Nietzsche’s naturalism and his characterization of what he calls Nietzsche’s “picture arguments.” Ultimately, I chose to focus on a concern that has drawn intense interest in the recent literature, namely Nietzsche’s conception of agency and freedom, which forms the subject of Pippin’s fourth chapter, “The (...) Deed is Everything [Das Thun ist Alles].” 1 This chapter draws on and extends other work he has published in English during the past decade, specifically, his .. (shrink)

The New Imperial Order : the Globalization of the U.S. Empire. It took the U.S. one century to extend their « manifest destiny » from North America to the whole world. In the aftermath of the Cold War, there still seemed to be a red line that the U.S. global empire could not tread easily, represented by the former boundaries of the ex-USSR. After September 11, this red line has been wiped out: U.S. military bases have been established in the (...) heart of the former Soviet Union. The U.S., which acts as the enforcer of capitalist globalization, has widened the gap between its military power and the rest of the world. Thus it can now envisage to establish a quasi-direct colonial rule in Baghdad in contrast with 1991 when it allowed Saddam Hussein to remain in power under embargo and scrutiny for lack of an alternative suitable to its interests. (shrink)

This volume is by no means out of place for a reader in the twenty first century as resemblances between the age of the machine and our own digital age are surprisingly numerous, particularly with reference to the patterns of intellectual response to unprecedented stimuli. The worrisome parallelisms and analogues are purposefully kept off stage for the imaginative audience to complement the plot of the real drama of the Industrial Revolution as it was witnessed by such imaginative medievalist 'knights' as (...) Carlyle, Cobbett, Southey, Pugin, Ruskin and Morris, intelligent thinkers who performed the universal 'type' rather than the subjective or egocentric in so far as their intellectual responses to the discrepancy between two dissimilar epochs was concerned. The reader is, therefore, expected to be engaged with the arguments of the 'neo-feudal', the 'moral-aesthetic' and the utopian 'social-aesthetic' arguments at the core of the book both imaginatively and intellectually. On the first level, he is requested to shuttle between two centuries separated by the length of a different century. On the second, however, he is expected not only to appreciate the artistically excellent literary works of prominent belletrists, but also to examine the clever polemics they developed as methods of treatment and persuasion aiming at a solution of the social and psychological problems that arose from the incongruity between the present and the past, with specific references to such significant concepts as those of time, history, progress and authority which are examined against the superheated touchstones of democratization, liberty, laissez-faire ethics, mechanization, poverty and social protest in the industrial city. (shrink)

Un tema recurrente en aproximaciones marxistas al estudio de la relación entre subjetividad y trabajo es la cuestión de cómo el poder capitalista configura a los individuos en la coyuntura histórica actual. En este trabajo sostenemos que la vinculación entre poder y subjetivación es históricamente contingente, mientras que el poder específicamente capitalista exige necesariamente, por sus condiciones históricas, mecanismos de subjetivación. Solo en el modo capitalista de organizar el metabolismo social es necesaria la producción generalizada de sujetos con vistas a (...) dos objetivos principales: (1) auto-generar las condiciones de existencia para su reproducción como sistema, y (2) garantizar la acumulación privada en forma de capital. Estos objetivos requieren una forma específica de poder, a saber, como dominación social a través de una lógica impersonal. Esta particularidad distingue al capitalismo de modos de producción anteriores, y se basa en la capacidad del capital para insertarse en la brecha entre la vida y sus condiciones de posibilidad. Por tanto, si podemos mostrar que los mecanismos de subjetivación dependen de las condiciones históricas del modo de producción capitalista, entonces es justo pensar que el modo de salir de este paradigma requiere la necesaria superación de dicha formación social. (shrink)

“Another Nietzsche’s On the Genealogy of Morality?” one might be excused for asking at the sight of Simon May’s new collection. This volume has to contend for shelf space with homonymic monographs by Lawrence Hatab (2008) and David Owen (2007), as well as Daniel Conway’s (2008) Nietzsche’s On the Genealogy of Morals, a compilation of the same name edited by Christa Acampora (2006), and Brian Leiter’s Nietzsche on Morality (2002). Add to this that Hatab contributes to May’s collection, Owen and (...) Conway contribute to Acampora’s, and Christine Swanton contributes to both, and the question of redundancy becomes even more pressing. Is Nietzsche’s Genealogy – whether of morality or morals – sufficiently rich, difficult, and interesting to merit such a hubbub of scholarly voices, and, if it is, does the attention paid in May’s new volume significantly advance our understanding of it? The answer to both questions is an unequivocal “Yes.”. (shrink)

Introduction -/- 1 Précis -/- 2 Methodology: Introducing digital humanities to the history of philosophy 2.1 Introduction 2.2 Core constructs 2.3 Operationalizing the constructs 2.4 Querying the Nietzsche Source 2.5 Cleaning the data 2.6 Visualizations and preliminary analysis 2.6.1 Visualization of the whole corpus 2.6.2 Book visualizations 2.7 Summary -/- Nietzsche’s Socio-Moral Framework -/- 3 From instincts and drives to types 3.1 Introduction 3.2 The state of the art on drives, instincts, and types 3.2.1 Drives 3.2.2 Instincts 3.2.3 Types 3.3 (...) The semantic neighborhood of drive, instinct, and type 3.4 A theory of (the relations among) instincts, drives, and types 3.4.1 Drives are act-directed rather than outcome-directed dispositions 3.4.2 The reflexive turn in Nietzsche’s drive psychology 3.4.3 Triggers of drive-displacement 3.4.4 Instincts are innate drives 3.4.5 Types are constellations of instincts and other drives 3.4.6 To what extent are types, instincts, and drives fixed? 3.5 Summary -/- 4 From types to virtues 4.1 Introduction 4.2 The state of the art on virtues and values 4.2.1 Virtues 4.2.2 Values 4.3 The semantic neighborhood of virtue and value 4.4 On (the relations among) instincts, drives, types, values, virtues, and values 4.4.1 Virtues are well-calibrated drives 4.4.2 Nietzsche’s type-relative unity of virtue thesis 4.4.3 The type of the criminal 4.4.4 Nietzschean exemplarism and his ad hominem attacks 4.5 Summary -/- 5 Socializing Nietzschean virtues 5.1 Introduction 5.2 Higher-order types 5.2.1 Social character construction 5.2.2 Reflexive character construction 5.3 Eponymous trait terms and Nietzschean summoning 5.3.1 Eponymous trait terms 5.3.2 Nietzschean summoning 5.4 Summary -/- Nietzschean virtues -/- 6 Curiosity 6.1 Introduction 6.2 Curiosity in virtue epistemology 6.3 Curiosity and its affiliated emotions 6.4 Curiosity, perspectivism, and inquiry 6.5 Curiosity as a virtue 6.5.1 A preliminary characterization 6.5.2 Curiosity in the middle through late works 6.6 Summary -/- 7 Courage 7.1 Introduction 7.2 Intellectual courage in contemporary virtue epistemology 7.3 Courage as a virtue 7.3.1 A preliminary characterization 7.3.2 Courage in the middle through late works 7.4 Summary -/- 8 Pathos of distance 8.1 Introduction 8.2 Contempt and disgust in contemporary moral psychology 8.3 The semantic neighborhood of contempt, disgust, and the pathos of distance 8.4 Nietzsche on contempt 8.4.1 Spernere mundum 8.4.2 Spernere neminem 8.4.3 Spernere se ipsum 8.4.4 Spernere se sperni 8.4.5 Nietzsche aims to induce what he considers fitting contempt in receptive readers 8.5 Nietzsche on disgust 8.5.1 The use of disgust: detaching from an ideal 8.5.2 The danger of disgust 8.6 The pathos of distance 8.7 Prospects for a Nietzschean democratic ethos 8.8 Summary -/- 9 Sense of humor 9.1 Introduction 9.2 The semantic neighborhood of laughter, humor, and comedy 9.3 The Nietzschean sense of humor and its functions 9.3.1 From episodic laughter to the sense of humor 9.3.2 Affirmation and inquiry 9.3.3 Negation and inquiry 9.3.4 Affiliation with like-minded inquirers 9.4 Summary -/- 10 Solitude 10.1 Introduction 10.2 Solitude in virtue theory and Nietzsche scholarship 10.3 The semantic neighborhood of solitude 10.4 An account of Nietzschean solitude 10.5 Summary -/- Conclusion -/- 11 Conscience & integrity 11.1 Introduction 11.2 Conscience and integrity in contemporary moral psychology and Nietzsche scholarship 11.2.1 Conscience and integrity in contemporary moral psychology 11.2.2 Conscience and integrity in Nietzsche commentary 11.3 The semantic neighborhood of conscience and integrity 11.4 Distinguishing conscience, good conscience, bad conscience, and intellectual conscience 11.4.1 Conscience 11.4.2 Good conscience 11.4.3 Bad conscience 11.4.4 Intellectual conscience and integrity 11.5 Summary -/- 12 Prospectus 12.1 Future directions in moral psychology 12.2 Future directions in Nietzsche scholarship 12.3 Future directions in digital humanities and the history of philosophy . (shrink)

In this work the author presents Nietzsche as a counter-nihilistic philosopher-educator who aimed, very much like Plato and Rousseau, to set forth a healing education for western man in a characteristically decadent era. The principal pedagogical or edifying dimension of his philosophy, it is argued, consists of a redefinition of the educational aim of modern humanityóformulated in medical and cultural termsóas the recovery of health and worth.

This article reviews the most relevant monographs published in Spanish between 2012 and 2018. The latter have a particular focus on the relevance of Nietzsche’s philosophy for contemporary philosophy of mind, but they are also concerned with the reception of some fundamental tenets of Nietzsche’s political thought as well as with the reception of his work in Spain and the reconstruction of his intellectual itinerary.

Se trata de la reseña del libro de Sánchez, Sergio Borges lector de Nietzsche y Carlyle, Córdoba, Editorial de la Universidad Nacional de Córdoba, 110 páginas.

This book explores the main stages and key concepts in the development of Kant's critical philosophy, from the early 1760s to the 1790s. Karl Ameriks provides a detailed and concise account of the main ways in which the later critical works provide a plausible defense of the conception of humanity's fundamental end that Kant turned to after reading Rousseau in the 1760s. Separate essays are devoted to each of the three Critiques, as well as to earlier notes and lectures and (...) several of Kant's later writings on history and religion. A final section devotes three chapters to post-Kantian developments in German Romanticism, accounts of tragedy up through Nietzsche, and contemporary philosophy. The theme of an elliptical path is shown to be relevant to these writers as well as to many aspects of Kant's own life and work. The topics of the book include fundamental issues in epistemology and metaphysics, with a new defense of the Amerik's 'moderate' interpretation of transcendental idealism. (shrink)

In recent years, much uncertainty and outright scepticism surrounds the notion of character. In the arts—painting, the novel, drama, film—the notion of character has receded into the background. The loss of character is especially conspicuous in those artistic forms in which it traditionally occupied centre-stage: drama, the novel, films. The withdrawal of character from the arts has in fact become a topic of debate in the theory and criticism of the arts. In the arts themselves, the difficulty, if not the (...) impossibility, of attaining character is a common subject. Since ordinary sentiments are readily reflected in the fine arts, it is natural to suspect that character is not held in high regard in everyday life. Even if we take a dim view of the suggestion that the arts mirror ordinary sentiments with little distortion, a decline in the importance of character is evident in other humane disciplines: history is a striking example. Indeed, if we attend to our major social institutions—the family, the courts, the bureaucracy—it would be difficult to point to any in which the question of character is more than a peripheral concern. Indeed, it appears that the appraisal of character is of central concern in modern society only when the individual is in some way beyond the pale: in institutions of punishment, rehabilitation, mental health. (shrink)

A lively and approachable meditation on how we can transform our digital lives if we let a little Nietzsche in. Who has not found themselves scrolling endlessly on screens and wondered: am I living or distracting myself from living? In Emergency, Break Glass adapts Friedrich Nietzsche's passionate quest for meaning into a world overwhelmed by "content." Written long before the advent of smartphones, Nietzsche's aphoristic philosophy advocated a fierce mastery of attention, a strict information diet, and a powerful connection to (...) the natural world. Drawing on Nietzsche's work, technology journalist Nate Anderson advocates for a life of goal-oriented, creative exertion as more meaningful than the "frictionless" leisure often promised by our devices. He rejects the simplicity of contemporary prescriptions like reducing screen time in favor of looking deeply at what truly matters to us, then finding ways to make our technological tools serve this vision. With a light touch suffused by humor, Anderson uncovers the impact of this "yes-saying" philosophy on his own life-and perhaps on yours. (shrink)

This article analyses Nietzsche’s commitment to the sublime. Focusing on his early writings, it demonstrates how the sublime informs both Nietzsche’s conception of philosophy and his ideas for cultural revitalization. His appreciation of the sublime is embedded in four contexts and problems: his exploration of what philosophy is in its beginnings; his attack on D. F. Strauss and cultural philistinism; his conception of culture as transfigured physis; and the critique of the science of history. Nietzsche is committed to the sublime (...) because it captures how humans transcend certain limits. (shrink)

‘Karl Marx was a German philosopher.’ It is with this seminal sentence that Leszek Kolakowski begins his great work on The Main Currents of Marxism: its Rise, Growth and Dissolution. Both the two terms in the predicate expression are crucial. It is most illuminating to think of Marx as originally a philosopher, even though nothing in his vastly voluminous works makes any significant contribution to philosophy in any academic understanding of that term. It is also essential to recognize that for (...) both Marx and Engels philosophy was always primarily, indeed almost exclusively, what they and their successors called classical German philosophy. This was a tradition seen as achieving its climactic fulfilment in the work of Hegel, and one which they themselves identified as a main stimulus to their own thinking. Thus Engels, in Ludwig Feuerbach and the End of Classical German Philosophy, claimed that ‘The German working-class movement is the inheritor of German classical philosophy’. (shrink)

Este artigo tem como objetivo mostrar o erro de Rosa Luxemburg em sua crítica aos esquemas de reprodução de Marx em O Capital. Em sua obra, O Capital, Marx demonstrava que a reprodução econômica da sociedade capitalista era um processo exclusivamente endógeno, conduzido inteiramente pela classe trabalhadora e pela classe capitalista. Segundo ele, a sociedade capitalista produzia e reproduzia os seus próprios fundamentos sem a necessidade de uma terceira classe social externa ao sistema. Rosa Luxemburg considerava que essa concepção de (...) Marx era uma abstrata e separada da economia real. De acordo com ela, a acumulação de capital é impossível sem a existência de uma terceira classe de consumidores externa ao sistema, a qual funcionaria como classe compradora da mais-valia destinada à acumulação. Este artigo mostrará que essa concepção tem origem na falta de compreensão sobre a natureza dialética do método de exposição de O Capital por parte de Rosa Luxemburg. (shrink)

En la primera parte de este trabajo analizo los rasgos que definen el paradigma del cuerpo desarrollado por Marx. Señalo también algunas reflexiones contemporáneas sobre el cuerpo que pueden ser entendidas en relación con dicho paradigma. En una segunda parte, analizo su caracterización económica del cuerpo a partir de la idea de necesidad, argumentando que en Marx se da una concepción normativa del cuerpo y estableciendo una relación con el principio de necesidad. Finalmente, me centro en algunas aportaciones de teóricos (...) actuales de la justicia que han reflexionado sobre la aplicación del principio de necesidad en el ámbito de la asistencia y el cuidado del cuerpo. (shrink)

Platon, Descartes, Nietzsche... Lorsque l'on pense philosophie, ces grands noms nous viennent immédiatement à l'esprit. De fait, " la vraie méthode pour former la notion de philosophie, c'est de penser qu'il y eut des philosophes ", Socrate, la figure de proue faisant du philosophe un parangon de sagesse. Pour autant toutes et tous ne sont pas aussi sages... Tantôt métaphysiciens, tantôt férus de sciences, hommes de foi, penseurs engagés ou lettrés à la plume habile... les philosophes ont de multiples visages. (...) Ainsi, il n'y a pas qu'une seule manière d'être philosophe, comme il n'y a pas qu'une manière de le devenir, mais une véritable pluralité dont ce livre à douze voix se fait l'écho. (shrink)

Labour is the cornerstone of Marxist understanding of the human being and the nature of his thought. This is true both from the phylogenetic and the ontogenetic point of view. The present article tries to introduce itself in that understanding starting from the ideas of Marx and Engels seen from the prism of the activity theory. The specifically human thought only arises when the individual internalizes the socio-historically developed forms of interaction with reality inscribed in the external objects that constitute (...) the system of culture. This appropriation takes place not only through the use of artifacts, but also through the relationships that the individual establishes with other human beings in daily activity. Near the end of the paper, is made a philosophical analysis of the educational experience with blind-deaf-mute children under the direction of A. I. Meshcheryakov that provides a paradigmatic demonstrative case of the sustained theses. (shrink)

Friedrich Nietzsche was a German philosopher, poet and cultural critic. He is best known for his controversial idea of 'life affirmation' that challenged traditional morality and all doctrines. Born in 1844 outside Leipzig, Germany, his teachings inspired people in all walks of life, from dancers and poets to psychologists and social revolutionaries. Here you will find insights from his greatest works. The School of Life takes a great thinker and highlights those ideas most relevant to ordinary, everyday dilemmas. These books (...) emphasize ways in which wise voices from the past have urgently important and inspiring things to tell us. (shrink)