Cadernos Nietzsche attempt to be a vehicle for articles dedicated to exploring the philosopher ideas or unveiling the scheme of his concepts, for writings devoted to the influence exerted by him or to the repercussion of his work.
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Resumo: Numa discussão dos princípios gerais do projeto desconstrutivista elaborado por Jacques Derrida, ressaltam-se suas implicações na discussão dos limites do discurso filosófico, no filosofar como sedução, na violência da leitura, na filosofia como texto e na presença da metáfora. Deste modo, buscam-se paralelos possíveis entre as “desconstruções” de Derrida e o Assim falou Zaratustra de Nietzsche.
Sobre a gênese da consciência moral em Nietzsche e Freud
Many relations can be drawn between the works of Nietzsche and Freud. It’s more important to examine the themes of approximation as well as their points of divergence than to try to identify an eventual filiation. This paper purposes to do it by analyzing the question of the emergence of conscience in Towards a genealogy of morals and Civilization and its discontents. In order to achieve this objective, I will (1) introduce the question, (2) point out the similitudes and differences of the conceptions of the authors, to finally conclude that (3) the approximation lies almost exclusively in a similarity of a mechanism (the internalization of aggressiveness).
In this article, we will introduce Lyotard thesis about the post- -modern condition in the societies and cultures more developed since the crisis of speculative and emancipation reports which generate, from themselves, the problem of the delegitimation of knowing. We will follow Lyotard in his position about the impossibility of consensus and the existence of new rules which destabilize the knowing in a continuous process, which the recognition of the heterogeneity of language games points to a possible legitimation by paralogy. However, we shall insert the philosophical speech of Nietzsche as the rupture with tradition from the refusal of fact and of the foundation through the affirmation that there are only interpretations. We shall introduce the necessity of hierarchy as a key point to the determination of the place of philosophy, literature and science.
The aim of this article is to present the different forms taken by the reception of Nietzsche in France during the period 1890-1939. Our historical research approaches the T. Ribot´s Revue philosophique de la France et de l’ Étranger, the “Nietzsche-fashion” of the snobs of the early twentieth century, the First World War, and the interwar period. A very important characteristic of this reception is the multiplicity of perspectives that confronted one another several times. The French interpretations and distortions been closely linked to political motivations sometimes.
Revue philosophique de la France et de l´ Étranger
A vontade de potência e a naturalização da moral
We demonstrate in this article that the naturalization of morals in Nietzsche has a strong bond with the concept and with the projects of The will to power. From the interpretations of W. Müller-Lauter and M. Montinari, we will investigate in what way this naturalization relies in a «humanized» version of will, in the preparatory writings and in the work Beyond good and evil.
Notas sobre a recepção de Nietzsche no Brasil Lebrun e os operadores teóricos
This article aims at examining the reception of Lebrun’s interpretation of Nietzsche’thought in Brazil. For a first approach, we will analyze the text “Overman and whole man”.
Without ignoring the published writings of Nietzsche, this article aims at analyzing some passages of the extensive and pregnant correspondence carried on by the German philosopher and Carl Fuchs, music director, essayist and organist in Danzig. Held throughout fifteen years, the epistolary exchange sums up a great variety of theoretical problems, reaching its mighty climax between the years of 1887 and 1888. In line with this last hermeneutic horizon, we aim at showing that the debate based on musical ideas – for instance, “phrasing”, “infinite melody” and “art of rhythm” - not only helps to explain fundamental concepts within Nietzsche’s latest philosophy – such as décadence, perspectivism and amor fati -, but also fulfill them.
following Nietzsche´s indication that his critique of modernity seeks to debunk notions like compassion for the sufferer, objectivity and historical sense, this paper analyzes the relationship between those two concepts in work of the philosopher. Electing the second Untimely Meditation On the uses and disadvantages of history for life as a starting point for analysis, we aim to understand how the relationship is established throughout the Nietzsche´s work, and to describe a brief characterization of reception from the nietzschean work in this relationship. Thus, this text is divided into three parts. At first, we analyze the relationship between objectivity and historical sense in the second Untimely Meditation. Then, we investigate why Nietzsche abandons the question of objectivity in relation to the problem of history. Finally, we briefly present how the relationship between objectivity and historical sense helps us understand the reception of Nietzsche´s work in Brazil.
A afirmação trágica do eterno retorno nos Ditirambos de Dioniso
At the end of August 1888, Nietzsche abandons the project of construction of The will to power at the expense of the task of Reevaluation of all values. A work in four books, the last one would be entitled “Dionysian: philosophy of the eternal return”. The philosopher, as we know, never wrote such book. However, his last work was published with the title Dionysian-Dithyrambs. The investigation concerning the genesis of this work, as well as the modifications that it was submitted to in the last semester of the philosopher’s intellectual activity, shows that his last work meets the tragic affirmation of the eternal return of the same.
From the example presented by Nietzsche explaining the difference between the terms origin (Ursprung), provenance (Herkunft) and emergency (Entstehung) to evaluate the dependency and errors from the modern historical culture, the article explores how this enterprise, matured over the genealogic procedure, is updated and developed in the thoughts of Michel Foucault. The hypothesis is that Foucault brings to the analysis of the constitution of modern Western culture the critical power of Nietzsche’s genealogical updating. It analyzes, the way in which Foucault intended to use and conceive the Nietzschean terms Ursprung, Herkunft and Entstehung.
O arqueólogo do saber é um leitor de Nietzsche?
Assuming as general reference some aspects of the “reading” of Nietzsche by Foucault during the archaeological phase of his thinking, we investigate the role that the notions of modernity, interpretation and history play in this context. We seek to conduct an analysis that shows if there is a “reading” of Nietzsche’s thoughts by the archaeologist of knowledge it’s tied to the purpose of making this name a statement to experiment history.
O destino do gênio e o gênio enquanto destino:
The problem of the genius in Nietzsche can cause, undoubtedly, a certain awkwardness to its reader. That happens due to the undeniable mismatch between the figure of the genius, such as the one conceived during the period of The Birth of Tragedy, with the one introduced as of Human, All Too Human. We propose, therefore, to detect and clarify this difference in order to, afterwards, focus our study on the problem of the genius in Nietzsche’s early writings. Our purpose is to show that the genius, to the young Nietzsche, is determinant to his positions regarding metaphysics and culture.
this article, which presents itself as a kind of testimony, aims at examining GEN’s fast twenty five years story
A psicologia moral minimalista de Nietzsche
In this paper Bernard Williams points out the theoretical difficulties involved in any attempt to define what would be a “naturalistic” moral psychology. According to Williams´s reading, Nietzsche´s attempts to develop a minimalistic moral psychology in his explanation of moral phenomena by introducing in his analysis both non-moral vocabulary and information obtained from non-moral domains of human experiences would be more understandable if they were described as a kind of “realism”. Williams applied this hermeneutical hypothesis to the nietzschean analysis of the “willing” phenomenon, which is connected with a very peculiar view of the conditions for assigning responsibility and blame.
This article takes as its starting point the critical analysis of some recent versions of the relationship between Nietzsche and philosophical and scientific naturalism. In an attempt to characterize positively Nietzsche´s naturalism, the paper presents those naturalistic features that could plausibly be taken as the most peculiar to nietzschean thought. Admiting his rejection of any kind of true reality existing beyond the world of our experience, it goes on by considering emergence of sensibilities and development of forms of life as crucial aspects of Nietzsche’s naturalism — avowedly incompatible with any kind of reductive scientistic naturalism.
O naturalismo de Nietzsche reconsiderado
In Nietzsche on Morality (2002), the author set out a systematic reading of Nietzsche as a philosophical naturalist, one which has attracted considerable critical comment, including from some generally sympathetic to reading Nietzsche as a philosophical naturalist. In this paper, the author revisits that reading and respond to various objections. Topics covered include the role of “speculation” in Nietzsche’s naturalism; the difference between the Humean and Therapeutic Nietzsches; the role of culture in naturalistic explanations; the status of claims about causation in Nietzsche’s naturalism; whether the apparent metaphysics of the will to power is compatible with naturalism; and how Nietzsche’s speculative naturalism fares in light of subsequent work in empirical psychology.
The aim of this essay is to sketch the character of the naturalism shared by both Hume and Nietzsche and address two issues regarding it. One is their skepticism about causation. There is a prima facie problem here. A shared aspect of their naturalism involves attempts to explain, and explain causally, a whole host of phenomena by appeal to more minimal materials. Both, however, appear skeptical about causation itself, putting pressure on their explanatory aspirations. It shall be shown that there is no genuine tension for either thinker. The second issue explored in this paper is the character of the explanations that they offer of different kinds of phenomena and what the philosophical ramifications might be.
Aspectos transcendentais, compromissos ontológicos e elementos naturalistas no pensamento de Nietzsche
Nietzsche’s views on knowledge have been interpreted in at least three incompatible ways – as transcendental, natural- istic or proto-deconstructionist. While the first two share a com- mitment to the possibility of objective truth, the third reading denies this by highlighting Nietzsche’s claims about the neces- sarily falsifying character of human knowledge (his so-called er- ror theory). This paper examines the ways in which his work can be construed as seeking ways of overcoming the strict opposition between naturalism and transcendental philosophy whilst fully taking into account the error theory (interpreted non-literally, as a hyperbolic warning against uncritical forms of realism). In doing so, it clarifies the nature of Nietzsche’s ontological commitments, both in the early and the later work, and shows that his relation to transcendental idealism is more subtle than is allowed by naturalistic interpreters while conversely accounting for the impossibility of conceiving the conditions of the possibility of knowledge as genuinely a priori.
Do idealismo transcendental ao naturalismo
This article offers an interpretation of Nietzsche’s notion of time on the basis of a dialogue with the transcendental tradition. The interpretation offered here sees his naturalism present especially in his intermediary and mature work as a mild form of scientific realism which is founded in his abandonment of the Kantian thesis of the transcendental ideality of time. Thus, unlike a purely phenomenological theory of becoming, which considers it only in the sense of a “chaos of sensations”, and as opposed to a merely metaphorical interpretation of it, we intend to show that what is peculiar to Nietzsche´s position should be described as an effective ontological commitment with a world of becoming. In this sense, one of the central points of this work will be the attempt to justify this ontological commitment on the basis of an analysis of Nietzsche›s understanding of temporality.
Naturalismo descritivo e ficção normativa
The paper aims to propose an answer to the seeming disagreement between specific demands from the descriptive naturalism present in the moral psychology developed by Nietzsche and his efforts on behalf of a specific set of values notably linked to the ideal of the free spirit’s life.
Ciência como continuação da arte em Humano, demasiado humano
In this article, we shortly analyse the innovations raised by Human, All Too Human, regarding to the role of art and science in culture, looking for a better understanding of Nietzschean statement that “the scientific man is the continuation of the artistic man” (MA I/HH I § 222, KSA 2.185).
“A ambicionada assimilação do materialismo”:
This paper compares Nietzsche´s views on the relationship between philosophy and empirical sciences against the background of some of the debates in the so-called transcendental tradition, in order to characterize his position in terms of a liberal one. Initially it will be shown that there are some similarities between the debates in the German academic philosophy of the second half of the nineteenth century and the contemporary debates on methodological naturalism. I discuss subsequently F. A. Lange´s historical views concerning the emergence of methodical discipline within the materialistic tradition, as well as Nietzsche´s reception of them. Next I present Spir´s arguments against the naturalizing programs of his time, as well as Nietzsche´s response to him. In the last section I discuss the meaning of Nietzsche´s orientation to a speculative philosophy of the will to power in his late works and whether it is compatible or not with one more liberal conception of naturalism.
As abordagens de Nietzsche acerca da epistemologia e da ética kantianas
This article explores Nietzsche’s engagements with Kantian idealism and Kantian ethics. After considering his inconclusive early engagements with Kantian idealism, the paper argues that in later rejecting Kantian idealism Nietzsche affirms, rather than denies, that reality is accessible to us and also overcomes his previous Kantian denial that we can make judgments about this reality. The paper then argues that Nietzsche’s explicit criticisms of Kantian ethics are unconvincing, but that he also developed a ‘Kantian’ ethics of his own. The paper thus attempts to show that neglected elements of Nietzsche’s engagements with Kant are more fruitful than those commonly emphasised.
História e memória como crença no futuro:
The themes of memory and forgetfulness are approached more deeply by Nietzsche in two works that are separated by 14 years. Despite the temporal separation, these themes are related to a common problem: the coming of nihilism. While in the Second Untimely Meditations life is pilfered by the excess of historical knowledge, in the Genealogy of Morals the forces that judge and disable life are expressed by figures of bad conscience and of resentment, both diseases of memory. In both works, however, Nietzsche relies on two strategies to ponder the overcoming of nihilism: the access to an ahistorical and untimely element that liberates the knowledge of the metal chains of the past, and an active forgetfulness capable of liberating the conscience from the cables of resentment and of blame. In these works the sign of the health of a culture and of the high potency of life consist in the man that can settle in the present, yet be projected into the future; in other words, this is the point in which history and memory are active expressions of a faith in the future.
This essay intends to reflect on the singular relationship between Nietzsche and Sartre. Of the infamous accusations from Sartre about the Nietzsche’s pseudo-philosophical relevance to the confluent points found in the texts analyzed “David Strauss: the confessor and the writer” and “What’s literature?”, arises the possibility of a new understanding of this affinity existential beyond the conceptual apparatuses of each author.
Vontade de potência e interpretação como pressupostos de todo processo orgânico
The readings that, between 1881 and 1883, carries out Nietzsche of diverse treaties of natural sciences, especially those of cellular theory of Rudolf Virchow, Wilhelm Roux and Claude Bernard, is decisive to configure the specific and original way in which he will understand the world like will of power and, in consequence, to the alive organisms and the man. It is in the context of these readings that the conception hermeneutics of the truth is born in Nietzsche and the criteria of value of the interpretations, that is: in what measure they contribute to an increase of the power, or in what measure they are able to be imposed to other interpretations and to conquer them. In this article it is developed the idea that all interpretation is like a symptom of growth or of decadence, for what an interpretation that favored the increase of the power would be “truer” than those that are only good to conserve the life and to make it bearable. Such it is the context to understand the statement that knowledge is only useful error impossible to transcend for “the truth”.
A dimensão estética do jogo na filosofia de F. Nietzsche
With the category of “game” Nietzsche is introducing a new language to think beyond metaphysics. The interpretation of the world, life and existence as a game is Nietzsche’s response to a worldview in which there is no meaning, no purpose, no truth. In this article we have discussed in various contexts the category of “game” in its metaphysical artist, from the philosophy of Heraclitus, from the paradigm of “child” playing, from the teachings of Zarathustra.
This article aims to retrace Nietzsche’s philosophy in Spain, in particular from the 1970´s on. This way, on the one hand, it focuses on the initial moment when the scientific academic research on Nietzschean thought established in Spain, above all, and, on the other hand, it also focuses on the current developments of this research until nowadays.
The interpretations of Nietzsche´s philosophy in terms of an irrationalism without critical force or super-rationalism without affirmative force, become extreme positions (something that Nietzsche expressely rejected in his concept of “decadent nihilism”), that do no take in consideration the peculiar “tension” between the affirmative “yes” and the critical “no” of this thought. In this paper, I will underline the tensional character of Nietzschean philosophy from several points of view: the interpretation of the will to power as “imaginative reason”, the idea of “self in tension” in the concept of Zwischen, and the interpretation of instant in the eternal recurrence.
Filosofia e interpretação no pensamento do jovem Nietzsche
Based on the testimony found in the third of Nietzsche’s Untimely Meditations (Schopenhauer as Educator), this essay offers an approach to the conception of philosophy which the young Nietzsche espoused after his first reading of Schopenhauer. This approach is developed in connection with an attempt to clarify the concept of interpretation which comes forth in this early work (assumed by the author of the article to be the first philosophically meaningful occurrence of this concept in Nietzsche´s work).