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This book is an attempt to make sense of the tension in Nietzsche’s work between the unashamedly egocentric and the apparently mystical. While scholars have tended to downplay one or other of these aspects, it is the author’s contention that the two are not only compatible but mutually illuminating. This book demonstrates Nietzsche’s sustained interest in mysticism from the time of The Birth of Tragedy right through to the end of his productive life. This book argues against situating Nietzsche’s religious thought in the context of Buddhist or Christian mystical traditions, demonstrating the inadequacy of attempts to mediate between Nietzsche and Meister Eckhart and the Bodhisattva ideal of Mahayana Buddhism. Rather, it is argued that Nietzsche’s egoism and mysticism are best understood in the intellectual context which he himself avowed, according to which his “ancestors” were Heraclitus, Empedocles, Spinoza, and Goethe.
Before Marcuse and Laing, before Heidegger and Sartre, even before Freud, the way was prepared for the anarcho-psychological critique of economic man, of all codes of ideology or absolute morality, and of scientific habits of mind. First published in 1974, this title traces this philosophical tradition to its roots in the nineteenth century, to the figures of Stirner, Nietzsche and Dostoevsky, and to their psychological demolition of the two alternative axes of social theory and practice, a critique which today reads more pertinently than ever, and remains unanswered. To understand this critique is crucial for an age which has shown a mounting revulsion at the consequences of the Crystal Palace, symbol at once of technologico-industrial progress and its rationalist-scientist ideology, an age whose imaginative preoccupations have telescoped onto the individual, and whose interest has switched from the social realm to that of anarchic, inner, 'psychological man'.
Selections from 39 critics.
Offers a penetrating, contextual interpretation of German philosopher and social thinker Georg Simmel's ideas on modernity and modern civilisation.
Explores a wide range of affects, affect theory, and literature to consolidate a fresh understanding of literary affect.
In this brief yet substantial volume, first published in 1914, noted philosopher Paul Carus surveys Nietzsche's views on the overman, ego-sovereignty, the principle of valuation, individualism, and more. Not just a book on Nietzsche's philosophy, it contains biographical information based on the recollections of Paul Deussen, Nietzsche's closest friend, and chapters on his predecessor and disciples. This treatise serves as both an introduction to and further reflection on one of the most controversial philosophers of the 19th century. American philosopher and theologian PAUL CARUS (1852-1919) also wrote The Religion of Science (1893), The Gospel of Buddha (1894), and The History of the Devil (1900).
Harvard psychologist and philosopher William James' The Varieties of Religious Experience: A Study in Human Nature explores the nature of religion and, in James' observation, its divorce from science when studied academically. After publication in 1902 it quickly became a canonical text of philosophy and psychology, remaining in print through the entire century. "Scientific theories are organically conditioned just as much as religious emotions are; and if we only knew the facts intimately enough, we should doubtless see 'the liver' determining the dicta of the sturdy atheist as decisively as it does those of the Methodist under conviction anxious about his soul. When it alters in one way the blood that percolates it, we get the Methodist, when in another way, we get the atheist form of mind."