Cambridge texts in the history of philosophy

Nietzsche, Friedrich Wilhelm; Clark, Maudemarie; Leiter, Brian

doi:10.1017/cbo9780511812040.013

Cited by 20 publications

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“…In Daybreak 8 and also in The Joyful Wisdom, 9 Nietzsche continually insists on the prevalence of the drive toward domination and cruelty within the instinctual economy of human life. 10 In his analyses of moral psychology, he refers, as earlier on, to French moralistic philosophy.…”

Section: The Middle Periodmentioning

confidence: 99%

The Concept of Violence in the Evolution of Nietzsche’s Thought

Pieniążek¹

2019

Eidos

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The aim of this paper is to present the idea of violence in Nietzsche's work, seen as a basic principle that organizes and unites different elements of his philosophy. Violence is one of its crucial categories, which he exploits in his descriptions and analyses of metaphysical, historical and social-cultural reality. In what follows, I shall examine different meanings and renditions of violence in Nietzsche, both in their negative as well as positive aspects. I shall start from an attempt to locate Nietzsche's understanding of violence within the Western philosophical tradition. Then, I will discuss it in the light of the evolution of Nietzsche's work. By analyzing the positive and constructive meaning of violence, I shall be able to conclude the essay by emphasizing that in Nietzsche's political project violence acquires a spiritual and sublime nature.

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Section: The Middle Periodmentioning

confidence: 99%

The Concept of Violence in the Evolution of Nietzsche’s Thought

Pieniążek¹

2019

Eidos

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“…Reply: In Gaius Julius Ceasar-the total personification of force and violence, for whom Nietzsche had unrestrained admiration, despite his genocide in Gaul that he enslaved for incredible personal fortune. [15][16][17][18][19][20][21][22][23][24][25][26][27][28][29]…”

Section: Admiration Of Violence: Roman Empirementioning

confidence: 99%

Kiergegaard and Nietzsche: anticipators and forerunners

Jan–Erik¹

2018

AHOAJ

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Kierkegaard and Nietzsche were not much recognised during their short lives. Kierkegaard was often ridiculed when he roamed the Copenhagen centre daily and Nietzsche was far from the best-seller he happen to be today. But they were forerunners to the existentialism of Sartre and Heidegger, though without sharing the Marxism of the former and the mysticism of the latter. Kierkegaard anticipated modernism (individual choice behaviour) and Nietzsche anticipated the subjectivism and perspectivism of post-modernism. Kierkegaard had another side -a kind of religious pietism-like Nietzsche, whose admiration for force and violence contradicts his admiration for Greek culture.3) The distinction between Objectivity and Subjectivity.Kierkegaard spent a lot of time in newspaper debates, attacking and counter-attacking his critics. He had a very poisonous pen for the established state church and its hypocrisies.

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“…For Nietzsche, the majority of citizens in contemporary democracies are implicitly indoctrinated into subconscious resentment, and as such will never know the power gratitude has to elevate their self-conceptions. Nevertheless, while Nietzsche himself is pessimistic about the prospects of educating democratic citizens out of their ressentiment, 3 he offers an image of gratitude that belies that 2 References for all of Nietzsche's texts will be abbreviated according to the following: A-The Antichrist (Nietzsche 1968a), BGE-Beyond Good and Evil (Nietzsche 2000a), CW-The Case of Wagner (Nietzsche 2000c), D-Daybreak (Nietzsche 1997), EH-Ecce Homo (Nietzsche 2000d), GM-On the Genealogy of Morals (Nietzsche 2000b), HH-Human, all too Human (1996), TI-Twilight of the Idols (Nietzsche 1968c), and Z-Thus Spoke Zarathustra (Nietzsche 1968b). References for all passages will use section titles and/or section numbers rather than page numbers.…”

Section: Introductionmentioning

confidence: 99%

Gratitude, Ressentiment, and Citizenship Education

Jonas

2011

Stud Philos Educ

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Patricia White (Stud Philos Educ 18:43-52, 1999) argues that the virtue gratitude is essential to a flourishing democracy because it helps foster universal and reciprocal amity between citizens. Citizens who participate in this reciprocal relationship ought to be encouraged to recognize that ''much that people do does in fact help to make communal civic life less brutish, pleasanter and more flourishing.'' This is the case even when the majority of citizens do not intentionally seek to make civic life better for others. Were citizens to recognize the appropriateness of gratitude in these situations, the bonds of our democratic communities would be strengthened. In this paper, I examine White's argument more carefully, arguing that it fails to address adequately the difficulties that arise when we attempt to encourage the virtue of gratitude in our students. To address these difficulties, I turn to an unlikely source for democratic inspiration: Friedrich Nietzsche. In spite of his well-known anti-democratic sentiments, Nietzsche offers democratic citizens insights into the social value of gratitude. I argue that Nietzsche's ideas resolve the educational difficulties in White's argument and viably establish gratitude as an important democratic virtue that ought to be cultivated.

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Cambridge texts in the history of philosophy

Cited by 20 publications

References 0 publications

The Concept of Violence in the Evolution of Nietzsche’s Thought

The Concept of Violence in the Evolution of Nietzsche’s Thought

Kiergegaard and Nietzsche: anticipators and forerunners

Gratitude, Ressentiment, and Citizenship Education

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