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Nietzsche coins the enigmatic term homo natura to capture his understanding of the human being as a creature of nature and tasks philosophy with the renaturalisation of humanity. Following Foucault's critique of the human sciences, Vanessa Lemm discusses the reception of Nietzsche's naturalism in philosophical anthropology, psychoanalysis and gender studies. She offers an original reading of homo natura that brings back the ancient Greek idea of nature and sexuality as creative chaos and of the philosophical life as outspoken and embodied truth, perhaps best exemplified by the Cynics' embrace of social and cultural transformation.
A selection of the world's most eminent philosophers give a picture of the current state of their subject, where it is going, and where it ought to be steered. Each offers an analysis of his or her particular specialism, building a volume that offers a vision of the future of all major branches of the discipline.
From Thomas More onwards, writers of utopias have constructed alternative models of society as a way of commenting critically on existing social orders. In the utopian alternative, the sex-gender system of the contemporary society may be either reproduced or radically re-organised. Reading utopian writing as a dialogue between reality and possibility, this study examines the relationship between historical sex-gender systems and those envisioned by utopian texts. Surveying a broad range of utopian writing from the nineteenth and twentieth centuries, including Huxley, Zamyatin, Wedekind, Hauptmann, and Charlotte Perkins Gilman, this book reveals the variety and complexity of approaches to re-arranging gender, and locates these 're-arrangements' within contemporary debates on sex and reproduction, masculinity and femininity, desire, taboo and family structure. These issues occupy a position of central importance in the dialogue between utopian imagination and anti-utopian thought which culminates in the great dystopias of the twentieth century and the postmodern re-invention of utopia.
Following Nietzsche's call for a philosopher-physician and his own use of the bodily language of health and illness as tools to diagnose the ailments of the body politic, this book offers a reconstruction of the concept of political physiology in Nietzsche's thought, bridging gaps between Anglo-American, German and French schools of interpretation.
INDEX PREFACE Chapter I. PREJUDICES OF PHILOSOPHERS Chapter II. THE FREE SPIRIT Chapter III. THE RELIGIOUS MOOD Chapter IV. APOPHTHEGMS AND INTERLUDES Chapter V. THE NATURAL HISTORY OF MORALS Chapter VI. WE SCHOLARS Chapter VII. OUR VIRTUES Chapter VIII. PEOPLES AND COUNTRIES Chapter IX. WHAT IS NOBLE?
Socrates' Education to Virtue argues that Plato's account of Socrates offers the fullest account of virtue and of the place of virtue in political life. Focusing on Platonic dramas such as the Symposium, Alcibiades Major, and the Republic, Lutz recounts how Socrates came to understand the longing for the "noble" and to believe that this longing is best satisfied by the search for knowledge or wisdom. By scrutinizing how Socrates' conversations allow him to acquire, extend, and confirm his knowledge of eros and of noble virtue, the book recovers a powerful, concrete, and nondogmatic Platonic reply to ancient critics of philosophy such as Aristophanes and suggests a further Platonic response to modern critics of classical rationalism such as Nietzsche and Rorty. Moreover, it shows how Socrates' education to virtue teaches him that the philosopher must always respect and examine alternative accounts of nobility and excellence. The book argues that the recovery of Socratic education can strengthen liberal democracy not only by broadening and invigorating political, moral, and religious debate but also by serving as an example of virtue in an open society.
"Beyond Good and Evil: Prelude to a Philosophy of the Future," first published in 1886, arose from Friedrich Nietzsche's reflections and notes during the composition of "Thus Spoke Zarathustra" and marks a new literary-philosophical phase for the author, his phase of negation and demolition of concepts. Nietzsche considered this book, along with "Thus Spoke Zarathustra," his main works, encompassing a greater multiplicity of subjects and reflections. Nietzsche defined this book to his friend Jacob Burckhardt: "I ask you to read this book (although it says the same things as my Zarathustra, but in a different way, very different)..."
Morton Schoolman develops a fascinating and entirely new interpretation of the work of Horkenheimer and Adorno.
"Franco explores the relationship between Nietzsche and Rousseau and their critique of modern life. Franco begins by arguing that 'among philosophers, Jean-Jacques Rousseau and Friedrich Nietzsche are perhaps the two most influential explorers and shapers of the moral and cultural imagination of late modernity.' And yet Nietzsche was often highly critical of Rousseau. Indeed, their critiques of modern life differ in important respects. Rousseau focused on the growing political and economic inequality in modern society and proposed a more egalitarian politics. Nietzsche decried the inability of society to take account of the exceptional individual and found Rousseau's political ideas wrong-headed"--Publisher marketing.