Nietzsche’s Science of Love

2015 ◽  
Vol 44 (1) ◽  
Author(s):  
Frank Chouraqui
Keyword(s):  
Common Core ◽  
Will To Power ◽  
The World ◽  
Middle Period ◽  
The Will ◽  
The Common ◽  
Relationship Of ◽  
Opening Up

AbstractIn this paper, I examine the possibility of constructing an ontological phenomenology of love by tracing Nietzsche’s questioning about science. I examine how the evolution of Nietzsche’s thinking about science and his increasing suspicion towards it coincide with his interest for the question of love. Although the texts from the early and middle period praise science as an antidote to asceticism, the later texts associate the scientific spirit with asceticism. I argue that this shift is motivated by Nietzsche’s realization that asceticism and science share the same fetish of facts. It is now for Nietzsche no longer a matter of proving the so-called facts of the back worlds to be wrong (something science is very capable of doing), but a matter of rejecting the very structure of thought that reduces a shapeless reality into a series of facts, subjects and objects. It is this second attitude that Nietzsche regards as the common core of science and asceticism. From this critique of science and its correlative critique of facts, Nietzsche begins searching for a counter-attitude able to perform the reduction of the factual attitude. This is the attitude he calls love. Although Nietzsche’s concept of love has oft en been elucidated in terms of its object or its subject, I argue that such interpretations precisely defeat Nietzsche’s point, which is to recover a ground that precedes the division of the world into subjects and objects. Love becomes the name of this intra-relationship of being, opening up to new perspectives on Nietzsche’s ontology of the will to power.

scholarly journals Emerging pandemic COVID-19: myths and facts

2020 ◽  
Vol 6 (7) ◽  
pp. 283
Author(s):  
Rohit Vadala ◽  
Isabella Princess
Keyword(s):  
Severe Acute Respiratory Syndrome ◽  
Clinical Presentation ◽  
Surface Protein ◽  
Respiratory Viruses ◽  
The Novel ◽  
Nucleocapsid Proteins ◽  
The World ◽  
The Common ◽  
Human Infections ◽  
Relationship Of

<p>The first theory which has established itself across the world is that COVID-19 is a “new virus”. It is rather wise to call it a “new strain” of a pre-existing coronavirus since history clearly denotes cases of coronavirus surfacing the world in past years beginning as early as mid-1960s.Including this novel strain of the virus, seven strains of coronaviruses have been commonly associated with human infections. Coronaviruses are primarily respiratory viruses causing infections ranging from mild to severe involvement of the respiratory tract. The common cold strains of coronavirus are 229E alpha coronavirus, NL63 alpha coronavirus, OC43 beta coronavirus and HKU1 beta coronavirus.The acute respiratory distress causing strains are severe acute respiratory syndrome (SARS) beta CoV causing SARS, MERS beta CoV causing Middle East respiratory syndrome (MERS) and the very novel COVID-19. Researchers and molecular biologists have confirmed phylogenetic relationship of COVID-19 with a 2015 Chinese bat strain of SARS CoV.<sup> </sup>Mutations to the surface protein as well as nucleocapsid proteins were demonstrated. These two mutations predicts the characteristics such as higher ability to infect as well as enhanced pathogenicity of COVID-19 as compared to older SARS strain. For this reason and with similarities in clinical presentation the novel strain has been named as SARS-CoV-2.</p>

scholarly journals M. Heidegger: Metaphysical character of technical scientific civilisation

2009 ◽  
Vol 20 (1) ◽  
pp. 107-140
Author(s):  
Mico Savic
Keyword(s):  
Science And Technology ◽  
The Other ◽  
Western Philosophy ◽  
Will To Power ◽  
World Picture ◽  
Contemporary World ◽  
Modern Age ◽  
The World ◽  
The Will ◽  
Paper Author

In this paper, author deals with Heidegger's account of the modern age as the epoch based on Western metaphysics. In the first part of the paper, he shows that, according to Heidegger, modern interpretation of the reality as the world picture, is essentially determined by Descartes' philosophy. Then, author exposes Heidegger's interpretation of the turn which already took place in Plato's metaphysics and which made possible Descartes' metaphysics and modern epoch. In the second part of the paper, author explores Heidegger's interpretation of science and technology as shoots of very metaphysics. Heidegger emphasizes that the essence of technology corresponds to the essence of subjectivity and shows how the metaphysics of subjectivity subsequently finds its end in Nietzsche's metaphysics of the will to power, as the last word of Western philosophy. In the concluding part, author argues that the contemporary processes of globalization can be just understood as processes of completion of metaphysics. They can be identified as a global rule of the essence of technology. On the basis of Heidegger's vision of overcoming metaphysics, author concludes that it opens the possibility of a philosophy of finitude which points to dialogue with the Other as a way of resolving the key practical issues of the contemporary world.

Thoughtless Assertion and Political Deliberation

1994 ◽  
Vol 88 (3) ◽  
pp. 684-695 ◽  
Author(s):  
Melissa A. Orlie
Keyword(s):  
Political Culture ◽  
Multiple Perspectives ◽  
Will To Power ◽  
Political Thinking ◽  
The World ◽  
The Will ◽  
Political Deliberation

Predominant views of political deliberation represent it as a matter either of “contemplation without interest” or of interest without contemplation. Whether we claim that political thinking can transcend power or that it is simply a vehicle for it, we abet a nihilistic political culture and authorize the thoughtless exercise of power. What each view denies—or insufficiently explores—is thinking's capacity to transfigure “interest” and power without pretending to transcend them. By contrast, political perspectivism incorporates multiple perspectives in an effort thoughtfully to respond to the will-to-power that attends our location in the world. We need political spaces if we are to become responsive agents of power, because we often can neither recognize the effects of our activities without the benefit of others' perspectives nor alter those effects by our efforts alone.

Die Rekrutierung von Topmanagern in Europa

1997 ◽  
Vol 38 (1) ◽  
pp. 3-37 ◽  
Author(s):  
Michael Hartmann
Keyword(s):  
Great Britain ◽  
Cultural Capital ◽  
Middle Classes ◽  
The World ◽  
Ruling Elites ◽  
The Common ◽  
Class Habitus ◽  
Opening Up

Seventy-five to eighty per cent of the ruling elites of the three main European nations (France, Great Britain and Germany) are drawn from the middle classes, and their social recruitment has hardly changed over the last 2j years. According to the author, Bourdieu's theory of class habitus and the role of cultural capital is thus strongly confirmed, refuting the common argument that the world of elites is opening up.

scholarly journals The relationship of narcissism with tendency to react with anger and hostility: The roles of neuroticism and emotion regulation ability

2019 ◽  
Author(s):  
Anna Z. Czarna ◽  
Marcin Zajenkowski ◽  
Oliwia Maciantowicz ◽  
Kinga Szymaniak
Keyword(s):  
Emotion Regulation ◽  
Common Core ◽  
Emotional Stability ◽  
Grandiose Narcissism ◽  
Vulnerable Narcissism ◽  
Significant Relationships ◽  
The Common ◽  
And Gender ◽  
Relationship Of ◽  
The Relationship

Abstract The present study examined the relationship of grandiose and vulnerable narcissism with dispositional anger and hostility. We investigated the roles of neuroticism, emotional intelligence, and gender in this relationship, using a sample of 405 participants. The results indicated that vulnerable narcissism was associated with a higher tendency toward anger and hostility, and that neuroticism accounted for a large part of this association. Poor emotion managing, known as strategic emotion regulation ability, also played a role in hostility related to vulnerable narcissism, especially among men. When emotional stability was controlled for, grandiose narcissism showed links to anger and hostility. We concluded that high neuroticism and poor emotion regulation abilities among vulnerable narcissists contribute to increased anger/hostility, whereas emotional stability likely protects grandiose narcissists against these internal aspects of aggression. The significant relationships between both forms of narcissism with aggression, remaining after neuroticism and emotion regulation were accounted for, suggest that there is another underlying source of this link. Finally, we found that controlling for interindividual differences in neuroticism significantly increased the relationship between vulnerable and grandiose narcissism, suggesting the existence of the common core of narcissism.

Le kantisme biologique de Nietzsche. L’héritage de Lange à propos de la perception

2019 ◽  
Vol 48 (1) ◽  
pp. 220-243
Author(s):  
Paul Slama
Keyword(s):  
Biological Evolution ◽  
Human Species ◽  
Will To Power ◽  
The World ◽  
The Will

Abstract In this paper, I show that Nietzsche is a Kantian, and what being Kantian means. He accepts the idea that our perception is configured by concepts which unify and inform the world around us, and which result from a biological evolution of the human species. His Kantianism is thus biological and mainly influenced by Friedrich Albert Lange’s reading of Kant. But this Nietzschean conceptualism must be inscribed in his thought of the will to power, where the perceptive fixation of the world is the result of a degeneration caused by the biological, psychological and historical recovery of the will to power. Thus, I show that Nietzsche’s Kantianism is as biological as it is axiological.

scholarly journals The Intoxication of Power in George Orwell’s Nineteen Eighty Four (1949) and Aldous Huxley’s Brave New World (1932)

IJOHMN ◽  
2020 ◽  
Vol 6 (1) ◽  
pp. 115-125
Author(s):  
Hadjer Khatir
Keyword(s):  
New World ◽  
Will To Power ◽  
The Past ◽  
Political Transformations ◽  
World Power ◽  
Works Of Art ◽  
The World ◽  
The Will ◽  
Brave New World ◽  
Ultimate Purpose

George Orwell’s Nineteen Eighty Four (1949)and Aldous Huxley’s Brave New World (1932) stand as two powerful works of art that emanated from a mere disorder and fragmentation. To put it differently, this work of art emanated from a world that underwent an extremely rigorous political transformations and cultural seismology. This is a world that has witnessed an overwhelming dislocation. All those upheavals brought into being a new life, that is to say, a reshuffled life .A new life brings forwards a new art. This research, accordingly, attempts to put all its focus on two modernist visionary works of art that have enhanced a completely new system of thought and perceived the past, the present, and even the future with an entirely new consciousness. In the world of Nineteen Eighty Four and Brave New World, power seems to get beyond of what is supposedly politically legitimate. This power has paved the way for the emergence of a totalitarian system; I would rather call it a totalitarian virus. This system has emerged with the ultimate purpose of deadening the spirit of individualism, rendering the classes nothing but “docile masses”. I will be accordingly analysing how power becomes intoxicating. In other words, I will attempt to give a keen picture of how power becomes no longer over things, but rather over men according to Nietzsche’s philosophical perception of “The Will to Power”.

scholarly journals The philosophy of Friedrich Nietzsche: Nikolai Berdyaev’s reception and interpretation

2021 ◽  
pp. 166-178
Author(s):  
Andrey V. Shumskoy ◽  
Keyword(s):  
Friedrich Nietzsche ◽  
Russian Philosophy ◽  
Religious Philosophy ◽  
The West ◽  
Will To Power ◽  
Christian Anthropology ◽  
The World ◽  
German Philosopher ◽  
The Will ◽  
The One

The article deals with the problem of Nikolai Berdyaev’s reception and interpretation of the philosophy of Friedrich Nietzsche. We attempt to reconstruct Berdyaev’s attitude to the creative heritage of the great German philosopher. The phenomenon of Nietzsche was mainly perceived by the Russian philosophy of the early 20th century in a religious context. For Berdyaev himself, the personality of Nietzsche became one of the starting points for comprehending the existential dialectic of human destiny in the world historical process. In Nietzsche’s works, Berdyaev was first of all captivated by the eschatological theme the philosopher addressed, his striving for the end and the limit. Berdyaev called Nietzsche the greatest phenomenon of modern history, dialectically completing the humanistic anthropology of the West. The Russian philosopher viewed Nietzsche as the forerunner of a new religious anthropology, a religious prophet of the West, making a return to the old European humanism no longer possible. Berdyaev was convinced of the need to overcome and internalize the spiritual experience of Nietzsche. The latter opens up the prospect of transition to a new anthropological era, in which human existence must be justified by creativity. Berdyaev viewed creativity as a new religious revelation of Christianity, not manifested in patristic tradition and historical Christianity. In creative acts, man overcomes objectification as a fallen state of the world. The article examines the key ideas of Nietzsche’s philosophy through the prism of religious existentialism and personalism of Berdyaev. Berdyaev’s attitude to Nietzsche was ambivalent: on the one hand, he highly appreciated how radically the German philosopher formulated the problem of a person’s creativity; on the other hand, he viewed the anti-Christian concept of the superman, leading to human godhood, as absolutely unacceptable for Russian religious philosophy and Christianity. Berdyaev assessed the new revelation of Nietzsche about the superman and the will to power as false and demonic, radically contradicting the foundations of Christian anthropology about man and the religious ethics of creativity.

Organismo e Arte na Filosofia de Nietzsche

2007 ◽  
Vol 15 (29) ◽  
pp. 35-47
Author(s):  
Clademir Luís Araldi ◽  
Keyword(s):  
Will To Power ◽  
The World ◽  
The Will ◽  
The Creation ◽  
New Interpretation ◽  
Relations Of Power

This article aims at analyzing the relations between art and organism in Nietzsche’s thought, having as its guiding line the attempt to build a new interpretation of the nature, beyond the ancient and modern teleological models. Using Nietzsche’s critique to Kant’s and Espinosas’s models of organism, it is questioned if the creation of artistic matrix expresses the effective relations of power in the world, or if it is a manifestation of the will to power, while being human will for illusion.

Suffocation in the Polis

2019 ◽  
Vol 25 (1-3) ◽  
pp. 332-338
Author(s):  
Jeffrey M. Perl
Keyword(s):  
Social Order ◽  
Common Knowledge ◽  
Contemporary Society ◽  
Human Beings ◽  
Special Issue ◽  
Will To Power ◽  
Anniversary Issue ◽  
Social Conduct ◽  
The Will ◽  
The Common

This introduction to the third and final part of the Common Knowledge symposium “Unsocial Thought, Uncommon Lives” (13:1 [Winter 2007]: 33–39) is reprinted here in a special issue of representative pieces from the journal’s first twenty-five years. The title is taken from an article by Isaiah Berlin in CK (7:3 [Winter 1998]: 186–214 and likewise reprinted in the anniversary issue). Perl’s essay argues against the Aristotelian (and, generally, commonsense) presumption that “man is a social animal” and explains that the CK symposium on unsocial thought was meant to substantiate that “societies do as a rule smother instinctive (along with distinctive) behaviors, but in the process they also as a rule incarnate the least respectable instincts with greater force than individuals can do independently. . . . If even heroism and altruism, let alone standard social conduct, are oblique expressions of aggression, cruelty, and the will to power (as the hermeneutics of suspicion maintains), then the obvious conclusion to reach is that human beings are not fit company for each other. . . . The standard means of veering off from this conclusion is to blame one’s own society, or aspects of contemporary society, and then to propose improvements. Historically, evidence suggests, efforts of this kind are (or else, become) opportunities for controversy and thus for exercise of the will to power. Social order is such that even the discussion of social order occasions conflict.” Perl goes on to argue that individualists and communitarians are “fundamentally in accord”: they are “teams” agreeing to the rules of a dubious conflict from which only “stylites, dendrites, and (on the hearty end of this spectrum) mendicants” have done what is required to exempt themselves.

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