scholarly journals O coronavírus e a vontade de poder: uma leitura nietzschiana sanguíneo-vascular | Coronavirus and the will to power: a blood vascular Nietzschean reading

2021 ◽  
Vol 5 (2) ◽  
pp. 39
Author(s):  
Everton Nery Carneiro ◽  
Marcelo Máximo Purificação ◽  
Emerson Nery Carneiro

É preciso compreender o que é um vírus e principalmente sua ação. Assim, trabalhamos o referencial nietzschiano, que intenta a construção de uma base teórica para fundamentar sua hermenêutica/perspectiva sobre a vida, sendo esta na vida, inexistido separação nítida/perceptível entre ciência, teologia, arte e filosofia.  Seguiremos aqui com a biologia (ciência), não divorciada da teologia, visando fundamentar a concepção de vontade-de-poder, numa dimensão filosófica. Na primeira parte, desenvolvemos a compreensão de que caos e cosmo (teologicamente e filosoficamente) são indispensáveis na constituição orgânica e inorgânica, entendendo que o mundo é um caos eterno e qualquer projeção de padrão, ordem ou objetivo é um mero antropomorfismo. Assim, entendemos que a luta, o polemos está estabelecido e, tudo isso pode ocorrer antes mesmo do corpo apresentar quaisquer sinais de enfermidades. Na segunda parte, retomamos o conceito de “eterno retorno”, degustando o aforismo 341. Eterno retorno, que é uma construção filosófica nietzschiana, construído a partir da compreensão teológica de Eclesiastes 2. Por último movimento do texto, apresentamos o para não concluir, que a guisa de um final de artigo, produz pontos elucidativos, aqui um ao qual destacamos:  A vontade-de-poder trabalha uma hermenêutica ao constituir o mundo como uma relação entre campos de força instáveis e em constante conflito e autoconfiguração. AbstractIt is necessary to understand what a virus is and, in general terms, its action. Thus, we work with the Nietzschean framework, which attempts to build a theoretical basis to support his hermeneutics / perspective on life, which is in life, there is no clear / noticeable separation between science, theology and philosophy. We will continue here with biology (science), not divorced from theology, aiming to base the conception of will-to-power, in a philosophical dimension. In the first part, we developed the understanding that chaos and cosmos (theologically and philosophically) are indispensable in organic and inorganic constitution, understanding that the world is eternal chaos and any projection of pattern, order or objective is a mere anthropomorphism. Thus, we understand that the struggle, the polemic, is established and all of this can happen even before the body shows any signs of illness. In the second part, we return to the concept of "eternal return", tasting the aphorism 341. Finally, we present the not to conclude that, as a way of concluding the article, produces elucidating points, one of them here highlighted: The will-to-power hermeneutically constitutes the world as a relationship between unstable force fields and in constant conflict and self-configuration.É preciso compreender o que é um vírus e principalmente sua ação. Assim, trabalhamos o referencial nietzschiano, que intenta a construção de uma base teórica para fundamentar sua hermenêutica/perspectiva sobre a vida, sendo esta na vida, inexistido separação nítida/perceptível entre ciência, teologia, arte e filosofia.  Seguiremos aqui com a biologia (ciência), não divorciada da teologia, visando fundamentar a concepção de vontade-de-poder, numa dimensão filosófica. Na primeira parte, desenvolvemos a compreensão de que caos e cosmo (teologicamente e filosoficamente) são indispensáveis na constituição orgânica e inorgânica, entendendo que o mundo é um caos eterno e qualquer projeção de padrão, ordem ou objetivo é um mero antropomorfismo. Assim, entendemos que a luta, o polemos está estabelecido e, tudo isso pode ocorrer antes mesmo do corpo apresentar quaisquer sinais de enfermidades. Na segunda parte, retomamos o conceito de “eterno retorno”, degustando o aforismo 341. Eterno retorno, que é uma construção filosófica nietzschiana, construído a partir da compreensão teológica de Eclesiastes 2. Por último movimento do texto, apresentamos o para não concluir, que a guisa de um final de artigo, produz pontos elucidativos, aqui um ao qual destacamos:  A vontade-de-poder trabalha uma hermenêutica ao constituir o mundo como uma relação entre campos de força instáveis e em constante conflito e autoconfiguração.

2009 ◽  
Vol 20 (1) ◽  
pp. 107-140
Author(s):  
Mico Savic

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.


1994 ◽  
Vol 88 (3) ◽  
pp. 684-695 ◽  
Author(s):  
Melissa A. Orlie

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.


2013 ◽  
Vol 364 ◽  
pp. 14-18
Author(s):  
Xuan Zuo Liu ◽  
Hui Min Wang ◽  
Fei Zhang ◽  
Yu Long Zhang ◽  
Qian Cheng Liu

This paper designs the three-dimensional body modelling of a solar car prototype mainly according to the World Solar Challenge rules, and carries on the flow field digital simulation analysis. This paper analyzes the air resistance of the car body and adjusts to the body shape, and ultimately gets a model well accorded with air dynamics. This paper provides scientific theoretical basis for the design and manufacture of the solar car prototype.


2009 ◽  
Vol 50 (2) ◽  
pp. 251-315 ◽  
Author(s):  
Matthew Buckley

One of the things that strikes one most forcibly in surviving images of early commedia dell'arte is its enigmatic physicality, the manner in which its actors everywhere adopt postures and make gestures that seem not merely emphatic and exaggerated but almost hieroglyphic, full of some additional implication, laden with a figural and emblematic resonance that we sense but no longer see. In general terms, this quality is easily understood, as the body clearly served in commedia as a complex and polyvalent instrument of expression. Its gestures and movements were, as in all theatre, indexically linked to dramatic action, and they also served, as in much masked drama, as surrogates for the facial expression of affect, in that the movements and aspects of the whole body were enlisted to articulate the motions and mien of a veiled face and to overcome or play upon the sensation of estranged speech produced by the half-mask's bifurcation of the visage. Moreover, in a manner less familiar but illustrated well in Fig. 1, these movements and aspects also functioned as expressions in their own right, not articulating the affect or expression attendant upon immediate speech or situation or delineating the lines of external action but signaling the many impulses and various appetites of the world, the varied aspects of all persons and of the body itself, and invoking at times as their implicatory context human nature, common character, and identity rather than situation, attitude, or emotion.


2013 ◽  
Vol 5 (1) ◽  
pp. 91-110
Author(s):  
Raniel Sta. Maria Reyes

Does talking about the triumph of the 1986 People Power EDSA Revolution still make sense nowadays? When the ideals of this glorious revolution are now nothing but contents of Philippine history textbooks and items of the culture industry, do we still need to re-imagine it? These are some of the reflective questions that will challenge and guide this paper‟s architecture. In what follows, the author will push all the possibilities for a Nietzschean re- thinking of the EDSA Revolution as “ the experience of difference and an exemplar of ascending life. ” In the first part, an account of the nature of EDSA revolution will be illustrated; while in the second, the principle of the „ Will to Power ‟ and „ Eternal Return ‟ will be explained using Gille s Deleuze‟s rhizomatic eyeglasses. In the third, the narrative of the revolution, i.e., the process on how the Epifanio Delos Santo Avenue (EDSA) turned into an arena for collective-political action will be delineated. Furthermore, the concept of difference will be utilized in explaining the dynamic occurrences produced by the Dionysian assemblage of Filipino bodies. In the last, the challenge of a different return of the said revolution will be explained.


Maska ◽  
2020 ◽  
Vol 35 (200) ◽  
pp. 164-167
Author(s):  
Bojan Anđelković

Deleuze’s monograph Nietzsche and Philosophy dating from 1962 was the first study on Nietzsche in France that offered a systematically coherent overview of his philosophy, while opening questions that became central in subsequent Nietzschean studies and in post-structuralism in general. The most important part of the book, referred to by Deleuze to formulate influential interpretations of the will to power and the eternal recurrence as well as his infamous concept of difference, is undoubtedly an explanation of active and reactive forces, on which Nietzsche constructed his concept of the body (without organs). From today’s perspective, the book can be seen as the true beginning of Deleuze’s philosophy.


2019 ◽  
Vol 48 (1) ◽  
pp. 220-243
Author(s):  
Paul Slama

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.


IJOHMN ◽  
2020 ◽  
Vol 6 (1) ◽  
pp. 115-125
Author(s):  
Hadjer Khatir

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”.


2021 ◽  
Vol 7 (28) ◽  
Author(s):  
Keika Sueda

In Schopenhauer’s main work, "The world as will and representation", he tries to explain the world with an apparatus, representation and will. In his description, Schopenhauer analyzes the body and finds two sides in it, namely will and representation, then he transfers the duality of the body to all beings. However, it is problematic that such two sides are recognized directly in the body. So, in this paper I determine, how the will that is directly perceived in the body is to be seen. In the following I will first show where there are problems in his description and how the “will” is characterized. Based on Schopenhauer’s main work and on his dissertation “the want (das Wollen)” and Schopenhauer's theory of character are discussed. I confirm that “the ideas” are the condition of our perception and actions. According to some research, the ideas also have transcendental functions. Finally, I identify the will, which is recognized directly in the body, with the entire want, and at the same time with the intelligible character. By examining the will on a transcendental level, it can be understood more precisely and also related to the theory of character.


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