Friedrich Nietzsche (1844–1900)

1944 ◽  
Vol 13 (3) ◽  
pp. 163-181 ◽  
Author(s):  
Karl Lőwith
Keyword(s):  
Friedrich Nietzsche ◽  
Hundredth Anniversary ◽  
History Of ◽  
Ecce Homo

To commemorate Nietzsche on the occasion of his hundredth anniversary is both easy and difficult. It is easy because one cannot but remember him as the prophet of our century. He is more alive in 1944 than he was in 1888 when he suddenly burned out like a volcano after the last eruption, calledEcce Homo. He knew every recess of the modern soul, its widest periphery and its hidden center. His problems are our problems and his predicament is our own. For this very reason it is also difficult to commemorate him. He is still becoming what he is, and one cannot but hesitate to sum up his final significance in the history of Western man and the Christian Occident.

scholarly journals Black Women in the ‘White City’

1974 ◽  
Vol 8 (3) ◽  
pp. 319-337 ◽  
Author(s):  
Ann Massa
Keyword(s):  
Black Women ◽  
World's Fair ◽  
Hundredth Anniversary ◽  
History Of ◽  
Chicago World's Fair

The scope of the Chicago World's Fair of 1893, which celebrated, albeit a year late, the four hundredth anniversary of Columbus's discovery of America, ranged over many centuries, numerous nations and almost every type of human achievement. The 27 million people who came to the five months long Fair were able to see Grace Darling's boat or Spanish galleons of Columbus's time; they could follow the history of transport from coracles to cars; they could see the latest in Krupp's cannon and Bell's telephone in a classically styled Machinery Hall six times the size of the Coliseum. With the exception of Louis Sullivan's golden Transportation Pavilion, the buildings which housed the Fair, covered uniformly with staff, composed a classical ‘White City’, grouped round a complex of lagoons and fountains on Chicago's Lake Front.

scholarly journals Affective Aporetics: Complementary Contradictions in the Interpretation of Friedrich Nietzsche

PhaenEx ◽  
2011 ◽  
Vol 6 (1) ◽  
pp. 121
Author(s):  
NANDITA BISWAS MELLAMPHY
Keyword(s):  
Martin Heidegger ◽  
Friedrich Nietzsche ◽  
The Self ◽  
Leo Strauss ◽  
Will To Power ◽  
Karl Jaspers ◽  
Place Holder ◽  
History Of ◽  
The Subject ◽  
The Relationship

In 1971, Wolfgang Müller-Lauter introduced his study of Nietzsche as an investigation into the history of modern nihilism in which “contradiction” forms the central thread of the argument. For Müller-Lauter, the interpretive task is not to demonstrate the overall coherence or incoherence of Nietzsche’s philosophy, but to examine Nietzsche’s “philosophy of contradiction.” Against those such as Karl Jaspers, Karl Löwith and Martin Heidegger, Müller-Lauter argued that contradiction is the foundation of Nietzsche’s thought, and not a problem to be corrected or cast aside for exegetical or political purposes. For Müller-Lauter, contradiction qua incompatibility (not just mere opposition) holds a key to Nietzsche’s affective vision of philosophy. Beginning with the relationship between will to power and eternal recurrence, in this paper I examine aspects of Müller-Lauter’s account of Nietzsche’s philosophy of contradiction specifically in relation to the counter-interpretations offered by two other German commentators of Nietzsche, Leo Strauss and Karl Löwith, in order to confirm Müller-Lauter’s suggestion that contradiction is indeed an operative engine of Nietzsche’s thought. Indeed contradiction is a key Nietzschean theme and an important dynamic of becoming which enables the subject to be revealed as a “multiplicity” (BGE §12) and as a “fiction” (KSA 12:9[91]). Following Müller-Lauter’s assertion that for Nietzsche the problem of nihilism is fundamentally synonymous with the struggle of contradiction experienced by will to power, this paper interprets Nietzsche’s philosophy of contradiction in terms of subjective, bodily life (rather than in terms of logical incoherences or ontological inconsistencies). Against the backdrop of nihilism, the “self” (and its related place holder the “subject”), I will argue, becomes the psycho-physiological battlespace for the struggle and articulation of “contradiction” in Nietzsche’s thought.  

Nietzsche Reads Dostoevsky: Chronology and Reception Material

2021 ◽  
pp. 210-232
Author(s):  
Igor A. Ebanoidze ◽  
Keyword(s):  
Friedrich Nietzsche ◽  
The Novel ◽  
History Of

he study, based on the analysis of the correspondence, notebooks of Friedrich Nietzsche and other sources from his closest circle, is devoted to the history of the acquaintance of the German thinker with the Dostoevsky’s books and it’s reception in the works of Nietzsche. There are three documented stages of this reception: the end of the winter of 1887, the spring of 1887, and the turn of 1887–1888. The results of the study suggest, first of all, the importance for Nietzsche of acquaintance with the story “Notes from the Underground” (despite the fact that Nietzsche read a French compilation from “Notes” and “Hostess”), as well as the role of the novel “Demons” in the concept of Nietzsche’s “Antichrist”.

The birth and early days of the Philosophical Transactions

1965 ◽  
Vol 20 (1) ◽  
pp. 9-27 ◽  
Keyword(s):  
Royal Society ◽  
Early History ◽  
Scientific Society ◽  
Hundredth Anniversary ◽  
Corporate Body ◽  
Scientific Periodical ◽  
The World ◽  
History Of ◽  
To Come ◽  
Accademia Del Cimento

The Royal Society was not the first scientific society, or organized academy for the promotion of science, to be founded, since it was preceded by the original Accademia del Cimento, which took its rise in 1657, but lived only ten years. The Royal Society is, then, the oldest corporate body of its kind to have enjoyed continuous existence until today. In a like way the Philosophical Transactions was not the earliest scientific periodical to come forth, since the first number of the Journal des Sçavans appeared, on 5 January 1665, two months before the first number of the Transactions . The Journal , however, while much concerned with scientific matters, including scientific books, dealt with the world of learning in general, including literary, legal and theological matters. Its pronouncements often led to stormy controversy, it had a troubled history and finally ceased to appear in 1790. The Transactions , except for a short break when it was replaced by Hooke’s Philosophical Collections , and for an interruption of three years that followed the landing of William of Orange and the flight of James II, has been published continuously from the issue of the first number dated 6 March 1664/5, the present year thus being the three hundredth anniversary of its beginning. Conspicuously connected with the first appearance of the Philosophical Transactions was Henry Oldenburg, a character very much to the fore in the early history of the Society.

Dionysus in Deutschland: Nietzsche, Grüber, and The Bacchae

1999 ◽  
Vol 40 (1) ◽  
pp. 31-49
Author(s):  
Ralf Erik Remshardt
Keyword(s):  
Friedrich Nietzsche ◽  
Language Production ◽  
West Germany ◽  
German Language ◽  
Mise En Scene ◽  
History Of ◽  
Political Ground

In 1974, the maverick German director Klaus-Michael Grüber created a remarkable (and much remarked-upon) production of Die Bakchen (The Bacchae) at Berlin's Schaubühne theatre. It was then, and remains to date, the most significant German-language production of, and indeed one of the very few attempts to stage, Euripides' final play in Germany. This essay will attempt to trace the history of German abstention fromthe play and analyze how Grüber's Bacchae responded to that history of ambivalence and neglect, for what was played out in Grüber's mise-en-scène was not only the conflict between Pentheus and Dionysus for the soul of Thebes, but indeed, upon the rapidly shifting cultural and political ground of West Germany, a deeper conflict between mimesis and authenticity, presence and representation, and the soul of the theatre. The first volley in this conflict had been fired more than one hundred years before by Friedrich Nietzsche.

Historical Scholarship and Ecumenical Dialogue

Horizons ◽  
2017 ◽  
Vol 44 (2) ◽  
pp. 420-424
Author(s):  
Carter Lindberg
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Protestant Reformation ◽  
Final Exam ◽  
Ecumenical Dialogue ◽  
Lutheran Church ◽  
Hundredth Anniversary ◽  
The Face ◽  
History Of

I am honored to participate in this theological roundtable on the five-hundredth anniversary of the Protestant Reformation. I do so as a lay Lutheran church historian. In spite of the editors’ “prompts,” the topic reminds me of that apocryphal final exam question: “Give a history of the universe with a couple of examples.” “What do we think are the possibilities for individual and ecclesial ecumenism between Protestants and Catholics? What are the possibilities for common prayer, shared worship, preaching the gospel, church union, and dialogue with those who are religiously unaffiliated? Why should we commemorate or celebrate this anniversary?” Each “prompt” warrants a few bookshelves of response. The “Protestant Reformation” itself is multivalent. The term “Protestant” derives from the 1529 Diet of Speyer where the evangelical estates responded to the imperial mandate to enforce the Edict of Worms outlawing them. Their response, Protestatio, “testified” or “witnessed to” (pro testari) the evangelical estates’ commitment to the gospel in the face of political coercion (see Acts 5:29). It was not a protest against the Roman Catholic Church and its doctrine. Unfortunately, “Protestant” quickly became a pejorative name and then facilitated an elastic “enemies list.” “Reformation,” traditionally associated with Luther's “Ninety-Five Theses” (1517, hence the five-hundredth anniversary), also encompasses many historical and theological interpretations. Perhaps the Roundtable title reflects the effort in From Conflict to Communion: Lutheran-Catholic Common Commemoration of the Reformation in 2017 (2013) to distinguish Luther's reformational concern from the long historical Reformation (Protestantism), so that this anniversary may be both “celebrated” and self-critically “commemorated.”

Why Write Company Histories?

1945 ◽  
Vol 19 (5) ◽  
pp. 162-163
Keyword(s):  
Hundredth Anniversary ◽  
National Importance ◽  
History Of

The Bulletin has received a short volume on the history of a bank in one of the large American metropolitan communities which has recently celebrated its hundredth anniversary. The book is unusually attractive in make-up and contains some charming drawings of the bank's home and of streets in its city. The emphasis of the text is on the development of the home city of the bank and its industrial hinterland and on events of national importance which affected banking. The officers and directors of the bank through the century are named, and a little is said of larger policies and of the success of the bank.

scholarly journals The Courage To Be Anxious. Paul Tillich’s Existential Interpretation of Anxiety

2020 ◽  
Vol 6 (1) ◽  
pp. 20-25
Author(s):  
Ștefan Bolea
Keyword(s):  
Friedrich Nietzsche ◽  
Being And Time ◽  
Existential Philosophy ◽  
Existential Interpretation ◽  
Starting Point ◽  
German Philosopher ◽  
History Of ◽  
Emil Cioran ◽  
Lev Shestov ◽  
Protestant Theologian

The similitude between anxiety and death is the starting point of Paul Tillich's analysis from The Courage To Be, his famous theological and philosophical reply to Martin Heidegger's Being And Time. Not only Tillich and Heidegger are concerned with the connection between anxiety and death but also other proponents of both existentialism and nihilism like Friedrich Nietzsche, Emil Cioran and Lev Shestov. Tillich observes that "anxiety puts frightening masks" over things and perhaps this definition is its finest contribution to the spectacular phenomenology of anxiety. Moreover, Tillich has some illuminating insights about the anxiety of emptiness and meaninglessness, which are important for the history of the existential philosophy. It is interesting how the protestant theologian tries to answer to Heidegger: while the German philosopher asserted that we must avoid fear and we have to embrace anxiety as a route to personal authenticity, Tillich notes that we should transform anxiety into fear, because courage is more likely to "abolish" fear.

scholarly journals A Genetic History of Thought

2021 ◽  
pp. 100-131
Author(s):  
Matthieu Queloz
Keyword(s):  
Nineteenth Century ◽  
Friedrich Nietzsche ◽  
History Of Thought ◽  
Systematic Application ◽  
Historical Perspectives ◽  
Genetic History ◽  
History Of

This chapter moves into the nineteenth century and brings Friedrich Nietzsche into the fold of the pragmatic genealogical tradition. It is argued that in his Basel years, Nietzsche sketches primarily fictional and vindicatory genealogies of justice and truthfulness which bring him closer to the ‘English’ genealogists than he later cared to admit. Nietzsche’s significance for pragmatic genealogy is shown to be threefold: he diagnoses philosophers’ tendencies to dehistoricize and denaturalize their objects, and envisages, as a remedy for these failings, a systematic application of genealogy across our conceptual practices; he views concepts as growing out of needs, but, under the influence of Darwinism and historicism, he indexes needs to socio-historical perspectives and invites genealogists to think more historically; and he highlights that what has a point under some circumstances might become pointless or dysfunctional once it takes more demanding forms or comes to be applied beyond those circumstances.

scholarly journals PARA LEITORES EXTEMPORÂNEOS

2020 ◽  
Vol 2 (3) ◽  
pp. 59-73
Author(s):  
Silas Borges Monteiro ◽  
Anaise Avila Severo
Keyword(s):  
Friedrich Nietzsche ◽  
Ecce Homo

Este ensaio procura demonstrar que Heráclito poderia ser considerado leitor de Friedrich Nietzsche. Esta especulação sustenta-se, basicamente, sobre a decisão estilística de Nietzsche em escolher seus leitores, sobre as vivências partilhadas entre o filósofo alemão e o grego e da presença de Heráclito, em Ecce homo, como aquele com quem Nietzsche mais se sentia acolhido. O interesse mais evidente do jovem professor da Basileia sobre o filósofo obscuro se vê na destinação de tempo que ele dá em seu curso de 1873. Mais do que examinar as alternativas conceituais, o autor de O nascimento da tragédia quer aprender com as vivências dos pré-platônicos, sobretudo com seu filósofo trágico por excelência. Embora a relação estudada entre Nietzsche e Heráclito reconheça a óbvia questão cronológica, este ensaio fabula sobre possibilidades da anacronia de Heráclito leitor de Nietzsche.

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