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Nietzsche is perhaps best known for his diagnosis of the problem of nihilism. Though his elaborations on this diagnosis often include descriptions of certain beliefs characteristic of the nihilist (such as beliefs in the meaninglessness or worthlessness of existence), he just as frequently specifies a variety of affective symptoms experienced by the nihilist that weaken their will and diminish their agency. This affective dimension to nihilism, however, remains drastically underexplored. In this book, Kaitlyn Creasy offers a comprehensive account of affective nihilism that draws on Nietzsche’s drive psychology, especially his reflections on affects and their transformative potential. After exploring Nietzsche’s account of affectivity (illuminating especially the transpersonal nature of affect in Nietzsche’s thought) and the phenomenon of affective nihilism, Creasy argues that affective nihilism might be overcome by employing a variety of Nietzschean strategies: experimentation, self-narration, and self-genealogy.
While most recent studies of Nietzsche's works have lost sight of the fundamental question of the meaning of a life characterized by inescapable suffering, Bernard Reginster's book The Affirmation of Life brings it sharply into focus. Reginster identifies overcoming nihilism as a central objective of Nietzsche's philosophical project, and shows how this concern systematically animates all of his main ideas.
On the Genealogy of Morality is Nietzsche's most influential book but it continues to puzzle, not least in its central claim: the invention of Christian morality is an act of revenge, and it is as such that it should arouse critical suspicion. In The Will to Nothingness, Bernard Reginster makes a fresh attempt at understanding this claim and its significance, inspired by Nietzsche's claim that moralities are 'signs' or 'symptoms' of the affective states of moral agents. The relation between morality and affects is envisioned as functional, rather than expressive: the genealogy of Christian morality aims to reveal how it is well suited to serve certain emotional needs. One particular emotional need, manifested in the affect of ressentiment, plays a prominent role in the analysis of Christian morality. This is the need to have the world reflect one's will, which is rooted in a special drive toward power, or toward bending the world to one's will. Revenge is plausibly understood as aiming to bolster or restore power, and the invention of new values is a particular way to do so: by altering the agent's will (her values), it alters what counts as power for her. By revealing how it is well suited to play such a functional role in the emotional economy of moral agents, the genealogical inquiries arouse critical suspicion toward Christian morality. The use of this moral outlook as an instrument of revenge is problematic not because it is immoral, but because it is functionally self-undermining.
Examines Nietzsche's thinking on the virtues using a combination of close reading and digital analysis.
Though few might think to connect the two figures, Ralph Waldo Emerson was an important influence on Friedrich Nietzsche. Specifically, Emerson played a fundamental role in shaping Nietzsche's philosophical ideas on individualism, perfectionism, and the pursuit of virtue, as well as his critiques of social conditioning, religious dogmatism, and anti-natural morality. With Individuality and Beyond, Benedetta Zavatta offers the first philosophical interpretation of Emerson's influence on Nietzsche based on a sound philological analysis of previously unpublished materials from Nietzsche's private library. Nietzsche's collection reveals numerous copies of Emerson's essays covered with annotations and marginalia as Nietzsche revisited these works throughout his life. Through close-reading, Zavatta casts a new light on the ways in which Emerson's work informed Nietzsche's defining ideas of self-creation, the relation between fate and free will, overcoming morality of customs and achieving moral autonomy, and the transvaluation of such values as compassion and altruism. Zavatta organizes these concepts into two main lines of thought: the first concerns the development of the individual personality, or the achievement of intellectual and moral autonomy and original self-expression. The second, on the contrary, concerns the overcoming of individuality and the need to transcend a limited view of the world by continually questioning one's own values and engaging with opposing perspectives. Ultimately, Zavatta clarifies the surprising contributions that Emerson made to 20th century European philosophy. She provides a fresh portrait of Emerson as an American thinker long stereotyped as a na�ve idealist disinterested in the social issues of his day. Seen through the eyes of Nietzsche, his acute interpreter, Emerson becomes an incisive cultural critic, whose contributions underpin contemporary philosophy.
"Expanded from a series of lectures Pippin delivered at the College de France, Nietzsche, Psychology, and First Philosophy offers a brilliant, novel, and accessible reading of this seminal thinker."--BOOK JACKET.
Explores a wide range of affects, affect theory, and literature to consolidate a fresh understanding of literary affect.
'Why do I know a few more things? Why am I so clever altogether?' Self-celebrating and self-mocking autobiographical writings from Ecce Homo, the last work iconoclastic German philosopher Nietzsche wrote before his descent into madness. One of 46 new books in the bestselling Little Black Classics series, to celebrate the first ever Penguin Classic in 1946. Each book gives readers a taste of the Classics' huge range and diversity, with works from around the world and across the centuries - including fables, decadence, heartbreak, tall tales, satire, ghosts, battles and elephants.
This book is a thorough study of Nietzsche’s thoughts on nihilism, the history of the concept, the different ways in which he tries to explain his ideas on nihilism, the way these ideas were received in the 20th century, and, ultimately, what these ideas should mean to us. It begins with an exploration of how we can understand the strange situation that Nietzsche, about 130 years ago, predicted that nihilism would break through one or two centuries from then, and why, despite the philosopher describing it as the greatest catastrophe that could befall humankind, we hardly seem to be aware of it, let alone be frightened by it. The book shows that most of us are still living within the old frameworks of faith, and, therefore, can hardly imagine what it would mean if the idea of God (as the summit and summary of all our epistemic, moral, and esthetic beliefs) would become unbelievable. The comfortable situation in which we live allows us to conceive of such a possibility in a rather harmless way: while distancing ourselves from explicit religiosity, we still maintain the old framework in our scientific and humanistic ideals. This book highlights that contemporary science and humanism are not alternatives to, but rather variations of the old metaphysical and Christian faith. The inconceivability of real nihilism is elaborated by showing that people either do not take it seriously enough to feel its threat, or – when it is considered properly – suffer from the threat, and by this very suffering prove to be attached to the old nihilistic structures. Because of this paradoxical situation, this text suggests that the literary imagination might bring us closer to the experience of nihilism than philosophy ever could. This is further elaborated with the help of a novel by Juli Zeh and a play by Samuel Beckett. In the final chapter of the book, Nietzsche’s life and philosophy are themselves interpreted as a kind of literary metaphorical presentation of the answer to the question of how to live in an age of nihilism.
Provides comprehensive and up-to-date coverage of Nietzsche's philosophy, his key works and themes, his major influences and his legacy.