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This article aims to show how Nietzsche's theory of the eternal return is a post-metaphysical gnoseology. It also aims to demonstrate how, in developing this theory, Nietzsche may have been inspired by Ralph Waldo Emerson. For both Emerson and Nietzsche, being is continuously becoming in a circular movement. The enlightened man, wanting to attain knowledge of reality, must reproduce in himself this circular movement, which involves always experimenting with contradictory values throughout his life. He can never attain complete and definite knowledge of being, but only knowledge as approximate as possible to its true essence.

Resumo Este artigo tem o objetivo de mostrar as semelhanças entre o espírito livre de Nietzsche e o gênio de Schopenhauer. Em primeiro lugar, ambos compartilham de uma abordagem mística do conhecimento: perdem sua individualidade e identificam-se aos objetos do conhecimento com o intuito de obter conhecimento do mundo. Em segundo lugar, ambas as figuras (gênio e espírito livre) encontram-se associadas à loucura. Em terceiro lugar, o espírito livre e o gênio são indivíduos excepcionais que, diferentemente do que se passa com a maior parte dos indivíduos, já não se encontram atrelados a questões mundanas. Conduzem-se na vida pacificamente, pairando sobre os valores em que as pessoas mais acreditam, cientes de sua falsidade.

Nietzsche did not formulate a political theory. He criticized state institutions just as relentlessly as the political ideologies of his time. This critical distance, however, also enabled him to pose fundamental questions about the nature and purpose of the political, questions that remain relevant to this day. He reevaluated the political from the standpoints of psychology and morality, cultural enhancement and human flourishing