Da Décadence à Grande Saúde: uma ponte para o além-do-homem nietzschiano

O presente artigo faz uma discussão acerca da décadence e da grande saúde, temáticas frequentemente presentes na filosofia de Nietzsche, onde décadence aparece como sinónimo de doença e em oposição ao que ele denominou de “a grande saúde''. Inicia-se abordando o processo de adoecimento do homem, onde é discutido principalmente a concepção de saúde. Em seguida é abordada a ideia de homem enquanto ser doente, a partir do seu grande fastio: o niilismo. E neste ponto o niilismo é analisado, segundo a leitura de Nietzsche empreendida por Deleuze, a partir de suas quatro vertentes: negativo, reativo, passivo e ativo. Por fim, é apresentada uma compreensão do eterno retorno e do amor fati, para se chegar à ideia de grande saúde, a qual pode oferecer as condições de possibilidade de compreensão da noção nietzschiana de além-do-homem. Palavras-chave: Nietzsche. Décadence. Saúde. Amor fati. Além-do-homem. From Decadence to Great Health: a bridge to the Nietzschean beyond-manABSTRACTThis article discusses decadence and great health, themes frequently present in Nietzsche's philosophy, where decadence appears as a synonym for disease and in opposition to what he called “great health”. It begins by approaching the man's illness process, where it is discussed, mainly the concept of health. Then, the idea of man as being sick is addressed, based on his great boredom: nihilism. And at this point nihilism is analyzed, according to Nietzsche's reading undertaken by Deleuze, from its four sides: negative, reactive, passive and active. Finally, an understanding of the eternal return and amor fati is presented, in order to arrive at the idea of great health, which can offer the conditions for the possibility of understanding the Nietzschean notion of beyond-man.Keywords: Nietzsche. Decadence. Health. Love fati. Beyond-man.

Interpreting Hamlet’s Pregnant Silences: Nietzsche and Benjamin

In Shakespeare’s Hamlet, the protagonist frequently and eloquently refers to his own taciturnity and to the fundamental insights into the ways of the world that this silence conceals from his interlocutors. It is partly due to this emphasis on a pivotal inaccessibilty that the play has provoked numerous philosophical interpretations. For example, Nietzsche in The Birth of Tragedy and Walter Benjamin in Origin of the German Trauerspiel have dealt with Hamlet’s loquacious refusal to communicate, and their interpretations, while problematic in some respects, can contribute to a better understanding of the drama, especially when they are placed in relation to one another. While Nietzsche’s somewhat forced interpretation traces Hamlet’s silence to the Dionysian experience of ancient tragedy, Benjamin’s counter-interpretation construes this silence as the expression of a specifically Protestant, melancholic conception of history, as well as of its dialectical overcoming. Although Origin of the German Trauerspiel convincingly demonstrates that Hamlet transforms his relationship to society and its language in the course of the play by reinterpreting the contingency of historical events as manifestations of eternal providence, a closer reading of the drama shows that this reinterpretation is not, as Benjamin claims, unfolding a genuinely Christian dialectic, at the endpoint of which stands the blissful silence of assured salvation. Rather, this reinterpretation appears as the expression of an amor fati that in many respects prefigures Nietzsche’s categorical affirmation of blind necessity; Hamlet’s interpretation of the course of the world as a circulus vitiosus resembles the idea of the eternal return, embracing this figure of thought in its most hopeless and most seminal form: as an apotheosis of endless annihilation.

Kultura i mit — iluzje demitologizacji

One of the most fundamental existential experiences is the “indifference of the world”. Faced with the awareness of the insignificance of human fate, the lack of meaning, the indifference of the world, man creates various strategies of depotentialising reality. One of them is “story-telling”, working on a myth. Nietzsche also believed that “life needs a protective atmosphere woven from illusions, dreams, delusions”, so he tried to create a myth to fill the void left by the “death of God”. He began with Wagner’s “aesthetic myth” and went on to create a “myth of the aestheticisation of existence”. His next attempts to give meaning to human life were the story of the Übermensch and the revitalization of the myth of eternal return. Another myth which can be found at the core of Nietzsche’s philosophy is “the myth of the myth-maker”.

Reinterpretation of the Ideas of the Philosophy of Life in O.E. Mandelstam’s Works

It is proposed to consider the main lines of “philosophy of life’s” (F. Nietzsche, H. Bergson, O. Spengler) influence on the poetry and aesthetic theory of the greatest Silver Age poet Osip Mandelstam whose heritage is largely a continuation of Russian “poetry of thought” tradition. As known, the “philosophy of life” ideas formed Silver age culture intellectual background and were actively rethought which can also be traced in Mandelstam’s work, extent). The article sets a task, firstly, to consider “philosophy of life” as integral phenomenon, secondly, to propose conceptual solutions in the framework of which poet's heritage can be investigated as refracting “philosophy of life’s” ideas. This required, on the one hand, relying on existing research, on the other hand, polemicizing with them. Special attention is paid to Mandelstam’s temporal concept. It is shown to what extent it is conditioned by the concepts of the philosophy of life and in what extent by Silver Age philosophical context, namely, by poet's interest in contemporary Russian religious thought. Some “philosophy of life” concepts and constructions in the poet's reception are outlined (the oppositions Apollonian/Dionysian, Aryan/Judaic and the eternal return idea by F. Nietzsche; H. Bergson’s concept of time and memory; the prime symbol and morphology of culture concepts by of O. Spengler, whose influence on Mandelstam’s work has not been studied in this aspect). It is concluded that priority factor that determined poet's attention to “philosophy of life” is its attitude to comprehend time as a derivative of life processes among which the most important place is occupied by culture and cultural creativity.