Saving Digital Citizenship From the Epistemic Divide

Social media has eased the burden of people exercising their citizenship, such as engaging in public discourse or even mobilizing themselves for political causes. This technology was once expected to make society more democratic. However, its massive utilization in political contestation has led to the massive spread of disinformation, which further causes political polarization. The internet gives people the opportunity to cross-check information, and social media enables them to find clarification and reduce misunderstanding. However, the will to power is stronger than the will to truth, causing massive informational manipulation to attract followers and informational attack to denigrate opponents. Just as the running of democracy needs appropriate institutions, healthy citizenship also requires well-designed media that can improve deliberation and ease assessing and countering disinformation. A virtual version of citizen assembly is needed to lure people to more fruitful digital citizenship and distance them from unbridgeable polarization.

Review of Richardson's "Nietzsche's Values"

This article examines John Richardson’s Nietzsche’s Values. Richardson’s book is systematic in the very best sense. He patiently works through the apparently contrary claims that Nietzsche makes about each topic pertaining to values. In each chapter, Richardson shows that these apparently contrary claims are not only reconcilable, but are interlocking: they support one another, constituting an impressively unified analysis of the human condition. By the end of the book, Richardson produces a comprehensive analysis of Nietzsche’s thought on values, will to power, life, consciousness, agency, freedom, culture, and religion. While the book is impressive, I critique Richardson’s treatment of four points. Section One argues that the form of internalism that Richardson attributes to Nietzsche is somewhat underspecified. Section Two asks whether Richardson’s version of internalism can account for the immense distance between what we do value and what we should value. There, I also raise some questions Richardson’s interpretation of will to power. Section Three suggests that Richardson’s reading of Nietzsche’s ethics is much closer to constitutivism than he acknowledges, and that fully endorsing constitutivism would resolve some of the problems that Richardson’s account otherwise faces. Section Four argues that Richardson’s distinction between animal drives and socially induced drives is problematic.

The Role of Values in Nietzsche's Metaphilosophy

The goal of this essay is to show how we might gain new insight into the meaning of Nietzsche’s metaphilosophical lessons at the start of Beyond Good and Evil. Maudemarie Clark’s interpretation of these lessons is prima facie plausible and has gained widespread acceptance in the Anglophone community of Nietzsche scholars. According to this reading, Nietzsche thinks that philosophers cannot help but project their preferred values into their theories of the world and he thinks that this is true of his own theory of the world as will to power. I argue that there are severe problems with Clark’s supporting textual evidence and that we should therefore reconsider how we usually think today about the role of values in Nietzsche’s conception of philosophy and about the epistemic status that he grants to his own philosophical theories.

WIRAUSAHAWAN DAN ŰBERMENSCH: BERGURU PADA NIETZSCHE

This article from the library research using the content analysis method explores the image of entrepreneurs in general and the description of the 'superman' or 'űbermensch' according to the German philosopher Friedrich Nietzsche. The results of this literary research show that the characteristics of 'superhuman' according to Nietzsche match the picture of the image of businessmen and entrepreneurs in the economy. An entrepreneur is a person who has the ability and desire to explore, establish, and manage resources for profit. What is needed for an entrepreneur is an innovative, creative, visionary, autonomous, free attitude, a passion to excel, dare to overcome ‘his own self', be pro-active, and look for new ways of doing business, new products, and new services. This kind of character fits the image of 'superman' according to Nietzsche's view, namely humans who have the will to power, are brave, creative, active, confident, never satisfied with themselves, overcome themselves and the world, are free, and are creators of their own values. So from Nietzsche's thinking about 'superman', entrepreneurs can learn about creative-destruction, self-autonomy, courage to overcome challenges, consciousness of success and failure in business as a school of life, creative, and innovative. The entrepreneur's business innovation is only possible if he dares to attack "idols", convenience, and all that is established. Like a philosopher today, entrepreneurs are people who open the veil and whip up economic growth. Therefore, Nietzsche's contribution to superman image is not only necessary but also important and relevant for understanding entrepreneurship. In line with Nietzsche's thinking, business and entrepreneurship are not only dealing with economic problems but must be seen as a part of the struggle for life; a field of 'war' that must be won. Űbermensch is a hero who won the struggle to be human. Business is a way of 'being' as a human being.Artikel hasil penelitian kepustakaan dengan menggunakan metode analisis isi ini mengeksplorasi citra wirausahawan pada umumnya dan gambaran tentang ‘manusia super’ atau ‘űbermensch’ menurut filsuf Jerman Friedrich Nietzsche. Hasil penelitian literer ini memperlihatkan bahwa karakteristik ‘manusia super’ menurut Nietzsche cocok dengan gambaran tentang citra para pebisnis dan wirausahawan dalam ekonomi. Wirausahawan adalah orang yang memiliki kemampuan dan keinginan untuk mengeksplorasi, mendirikan, mengelola sumber daya untuk meraih keuntungan. Yang diperlukan bagi seorang wirausahawan adalah sikap inovatif, kreatif, visioner, otonom, bebas, hasrat untuk berprestasi, berani mengatasi ‘diri sendiri’, pro-aktif, dan mencari cara baru dalam menjalankan bisnis, produk baru, dan jasa baru. Karakter semacam ini cocok dengan citra ‘manusia super’ menurut pandangan Nietzsche yakni manusia yang memiliki kehendak untuk berkuasa, berani, kreatif, aktif, percaya diri, tidak pernah puas dengan diri sendiri, mengatasi diri sendiri dan dunia, bebas, serta pencipta nilainya sendiri. Maka dari pemikiran Nietzsche tentang ‘manusia super’, wirausahaan bisa belajar tentang destruksi-kreatif, otonomi diri, berani mengatasi tantangan, kesadaran bahwa sukses dan gagal dalam bisnis sebagai sekolah kehidupan, kreatif, serta inovatif. Inovasi bisnis para wirausahawan hanya mungkin bila ia berani menyerang "berhala", kenyamanan, dan segala hal yang mapan. Laksana seorang filsuf zaman ini wirausahawan adalah orang yang menyibak tabir dan melecut pertumbuhan ekonomi. Maka sumbangan pemikiran Nietzsche tentang űbermensch tidak hanya perlu melainkan juga penting dan relevan untuk memahami kewirausahaan. Sejalan dengan pemikiran Nietzsche, bisnis dan wirausaha bukan hanya berurusan dengan persoalan ekonomi melainkan harus dilihat sebagai bagian dari perjuangan hidup; ladang ‘peperangan’ yang harus dimenangkan. Űbermensch adalah pahlawan yang memenangkan perjuangan menjadi diri manusia sendiri. Bisnis harus dilihat sebagai cara manusia ‘mengada’.

"The Beauty of Human Life Against Which Injustice is a Blasphemy": An Exploration of Representations of Religious Expression and Their Critical Engagement With Modernity in Elizabeth Knox's The Dreamhunter Duet

<p>Elizabeth Knox's Dreamhunter and Dreamquake show a variety of ways in which expressions of religion both critique modernity and suggest alternatives to it. I approach these texts through a religious rather than a literary lens, using the work of theorists such as Kierkegaard, Levinas, and Ricoeur in order to demonstrate how, in spite of its subjectivity and unobservable source, religious expression may be necessary in and to a deeply rational modernity. My argument looks at the relationship between church, culture, and state, examining how the criticism levelled by both institutional and secular expressions of religion can be seen to challenge the dehumanising objectivity of the will to power, profit, and progress. This notion of a religious challenge is then developed through the figure of the prophet, using a variety of tropes from the Jewish and Christian traditions to tease out the texts' enactment of redemptive social critique.</p>

Rupture, Suture, Nietzsche: Impossible Intersubjectivity in Alien

The concept of suture has long been an important and controversial concept in investigations of the relationships between narrative, diegesis, character, and spectator. The dominant understanding of suture has paid more attention to its Lacanian derivation – and to the account given by Daniel Dayan – than to the work of Jean-Pierre Oudart which first introduced suture into Film Studies. This article, however, follows the recent work of George Butte, who argues that the way Oudart understands suture is very illuminating for the study of the complex forms of intersubjectivity that cinema so readily, and so richly, dramatises – famously (but by no means exclusively) by means of shot/reverse shot figures. It argues that certain key moments in Ridley Scott's Alien (1979) activate ideas of corporeality, desire, and intersubjectivity in ways that contribute to a wider thematic and figurative nexus at work in the film directed at the exploration of impossible intersubjectivities. The article also proposes that, via this nexus, the film offers an intriguing instantiation of Nietzsche's notion of the “human, all too human”, thereby demonstrating that there is much more in Nietzsche of relevance to Alien than the xenomorph's superhuman “will-to-power”. The android Ash's admiration for the alien's lack both of conscience and consciousness ironically indicates his own all-too-human recognition of the superfluity but inescapability of his own consciousness. The article concludes by drawing briefly on the work of Stanley Cavell on acknowledgment, proposing that much of the horror of Alien lies not only in how bodies are ruptured but in the fact that some subjectivities cannot even be sutured.

Making space for degenerate thinking: revaluing architecture with Friedrich Nietzsche

Scholarly analysis of the writings on architecture of philosopher Friedrich Nietzsche (1844–1900) has largely focused on passages in Twilight of the Idols where he claims that ‘Architecture is a kind of eloquence of power in forms – now persuading, even flattering, now only commanding.’1 Yet, considering Nietzsche’s theory of the will-to-power – that an innate drive towards power, might, and self-overcoming is the dominant force of existence – architecture gets interpreted in this passage as he would likely have interpreted sculpture. Any recognition of the social, political, physical, and psychological accommodations of architecture are absent. However, in a passage in Joyful Wisdom entitled ‘Architecture for the Perceptive’, Nietzsche wrote of architecture as a carefully crafted space to inhabit. This discussion of architecture as a lived space has received considerably less attention.