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The ten essays that comprise this volume wrestle with the tension between the individual and the community in Nietzsche's philosophy.
G. W. F. Hegel and Friedrich Nietzsche are often considered the philosophical antipodes of the nineteenth century. In Infinite Autonomy, Jeffrey Church draws on the thinking of both Hegel and Nietzsche to assess the modern Western defense of individuality&—to consider whether we were right to reject the ancient model of community above the individual. The theoretical and practical implications of this project are important, because the proper defense of the individual allows for the survival of modern liberal institutions in the face of non-Western critics who value communal goals at the expense of individual rights. By drawing from Hegelian and Nietzschean ideas of autonomy, Church finds a third way for the individual&—what he calls the &“historical individual,&” which goes beyond the disagreements of the ancients and the moderns while nonetheless incorporating their distinctive contributions.
The ten essays that comprise this volume wrestle with the tension between the individual and the community in Nietzsche's philosophy.
Andrew Huddleston presents a striking challenge to the standard view of Nietzsche as the champion of the great individual, and preoccupied with his own quasi-artistic self-cultivation. Huddleston focuses on Nietzsche's idea of a flourishing culture to bring out the deep social and collectivist character of his thought.
The ten essays that comprise this volume wrestle with the tension between the individual and the community in Nietzsche's philosophy.
This is a clear and lucid account of Nietzsche's philosophy of art.
In his first book, The Birth of Tragedy, Nietzsche observes that Greek tragedy gathered people together as a community in the sight of their gods, and argues that modernity can be rescued from 'nihilism' only through the revival of such a festival. This is commonly thought to be a view which did not survive the termination of Nietzsche's early Wagnerianism, but Julian Young argues, on the basis of an examination of all of Nietzsche's published works, that his religious communitarianism in fact persists through all his writings. What follows, it is argued, is that the mature Nietzsche is neither an 'atheist', an 'individualist', nor an 'immoralist': he is a German philosopher belonging to a German tradition of conservative communitarianism - though to claim him as a proto-Nazi is radically mistaken. This important reassessment will be of interest to all Nietzsche scholars and to a wide range of readers in German philosophy.
Nietzsche says "good Europeans" must not only cultivate a "supra-national" view, but also "supra-European" perspective to transcend their European biases and see beyond the horizon of Western culture. The volume takes up such conceptual frontier crossings and syntheses. Emphasizing Nietzsche's genealogy of European culture and his reflections upon the constitution of Europe in the broadest sense, its essays examine peoples and nations, values and arts, knowledge and religion. Nietzsche's apprehensions about the crises of nihilism and decadence and their implications for Europe's (and humankind’s) future are investigated in this context. Concerning the crossing of notional frontiers, contributors examine Nietzsche’s hoped-for dismantling of Europe’s state borders, the overcoming of national prejudices and rivalries, and the propagation of a revitalizing "supra-European" perspective on the continent, its culture(s) and future. They also illuminate lines of syntheses, notably the syncretism of the ancient Greeks and its possible example for the European culture to-be. Finally certain of Europe's current problems are considered via the critical apparatus furnished by Nietzsche's philosophy and the diagnostic tools it provides.
While Nietzsche's works and ideas are relevant across the many branches of philosophy, the themes of contest and conflict have been mostly overlooked. Conflict and Contest in Nietzsche's Philosophy redresses this situation, arguing for the importance of these issues throughout Nietzsche's work. The volume has three key lines of inquiry: Nietzsche's ontology of conflict; Nietzsche's conception of the agon; and Nietzsche's warrior-philosophy. Under these three umbrellas is a collection of insightful and provocative essays considering, among other topics, Nietzsche's understanding of resistance; his engagement with classical thinkers alongside his contemporaries, including Jacob Burckhardt; his views on language, metaphor and aphorism; and war, revolt and terror. In bringing together such topics, Conflict and Contest in Nietzsche's Philosophy seeks to correct the one-sided tendencies within the existing literature to read simply 'hard' and 'soft' analyses of conflict. Written by scholars across the Anglophone and the European traditions, within and beyond philosophy, this collection emphasises the entire problematic of conflict in Nietzsche's thought and its relation to his philosophical and literary practice.
"If all goes well, the time will come when one will take up the memorabilia of Socrates rather than the Bible as a guide to morals and reason.""Never yield to remorse, but at once tell yourself: remorse would simply mean adding to the first act of stupidity a second."In 1880, the third part of Human, All Too Human was released - 'The Wanderer and His Shadow'. It is a collection of independent aphorisms that dealt mostly with Man Alone with Himself. Translated by Paul Victor Cohn.