Suchergebnisse

1. The young Nietzsche's acquaintance with Kant and Kantianism2. Nietzsche's criticisms of Kant; 3. Outline of the volume; Notes; References; 1 Nietzsche, Transcendental Argument and the Subject; 1. Introduction; 2. Transcendental argument in Kant; 3. Nietzsche against transcendental argument; 4. Necessary perspectives; Notes; References; 2 From Pure Reason to Historical Knowledge: Nietzsche's (Virtual) Objections to Kant's First Critique ; 1. Introduction; 2. Reason is a natural and historical product; 3. Reason is one and the same thing as language.

Abstract
How do we know the position and movements of our limbs? Wittgenstein repeatedly deals with one received answer to this epistemological question: our 'kinaesthetic sensations' teach us about our posture and movements. However, he does not reject only this specific solution. He puts into question the very idea of an epistemology of bodily awareness. His critical arguments are not simply reductionist, but neither are they "mainly introspective", and nor does he lean towards a "perceptual view" (Harcourt). The paper also touches upon the issue of how Wittgenstein's views relate to Anscombe's much discussed claim that one ordinarily knows the position of one's limbs "without observation".

Abstract:Wittgenstein remarks that "What belongs to a language game is a whole culture", and that describing the language games in which the "words we call expressions of aesthetic judgement" are used implies describing "the culture of a period" (LA 1966: 8). Without aiming at a full reconstruction, the paper addresses the gradual emergence of the close conceptual connection between "language game" and "culture" in Wittgenstein's manuscripts. The apparently obvious idea that "language game" and "form of life" (or "culture") belong together or even coincide was originally missing. The paper picks out few episodes from Wittgenstein's philosophical development. The first chapter shows that the topic of cultural diversity emerges in Wittgenstein's reception of Oswald Spengler's The Decline of the West, but still plays only a limited role in his first criticism of James Frazer's The Golden Bough. The second chapter discusses the emergence of the term "language game" and establishes that Wittgenstein's first language games do not yet imply something like an "anthropological view". Real and imaginary "peoples" and "tribes" make their first appearance in remarks that ascribe a "primitive" arithmetic to them (chapter 3). Finally, with an eye to the possible influence of Sraffa and Malinowski, the fourth section shows how the Brown Book conceives translation as holistic cultural comparison.

Resumo Para além de bem e mal, sobretudo o quinto livro, é um texto chave no que diz respeito ao programa nietzschiano de uma "história natural da moral". Em oposição ao projeto de fundamentação da moral que caracterizou a suposta ciência da moral até então, Nietzsche propõe ali, por um lado, um trabalho de reunião de material etnográfico e histórico, realizado a partir de uma análise comparativa das diversas morais, e, por outro, a elaboração de uma tipologia da moral capaz de nos revelar as configurações mais assíduas e recorrentes nos diversos sistemas morais. O que norteia esse programa de renovação da ciência da moral é a ideia de que é preciso retraduzir o homem de volta à natureza, de modo que as diversas configurações morais, heterogêneas e historicamente situadas, poderiam ser interpretadas psicologicamente: elas são uma semiótica dos afetos. Nesse sentido, aspectos psicológicos e histórico-naturais convergem em torno de um tema central: a moral do rebanho e os instintos que nela se expressam. A essa moral Nietzsche contrapõe seu problemático projeto de disciplinação e cultivo de um tipo superior.

Abstract
The late Wittgenstein is reported as saying that he owes his 'anthropological approach' to Piero Sraffa. In February 1932, however, Wittgenstein reproaches the Italian economist with misunderstandings similar to those he had criticized in the work of the Scottish anthropologist James Frazer six months before. According to a well-known anecdote, a gesture of Sraffa's had a momentous influence onWittgenstein's philosophical development.The 'grammar of gestures' elaborated by him in the early 1930s is an attempt to answer questions such as those raised by his friend's Neapolitan gesture. There is a substantial difference between what the late Wittgenstein calls his 'ethnological way of looking' and the stance he had adopted in his early criticism of Frazer's Golden Bough in June/July 1931. In February 1932,Wittgenstein replied to Sraffa's objections with arguments similar to those he had already raised against Frazer's very different method. Sraffa pushed Wittgenstein to adopt natural history and to transform his philosophy into an empirical approach. However, in the early 1930s Wittgenstein refused to do either. In order to learn how to look at philosophical problems with an 'anthropological' eye from Sraffa, he will need to learn, against Sraffa, not to reduce philosophy to anthropology (natural history). Years later,Wittgenstein still insists on the contrast he had marked between himself and Sraffa: Using imaginary scenarios he intends to show how a superficial analogy can mislead us to mistaking institutions, having an entirelydifferent nature, for economic systems - resulting in them seeming 'irrational', 'unlogical'.

La importancia del tema de la tensión (Spannung) en Nietzsche no ha sido adecuadamente considerada por la lectura crítica. El complejo campo semántico se caracteriza por innumerables sinónimos y antónimos y muestra una polisemia notable. El estudio del campo semántico es interesante tanto desde el punto de vista de la historia de los conceptos como desde una perspectiva metaforológica. En los textos de Nietzsche se superponen metáforas heterogéneas que remiten a modelos de alguna manera diferentes (el arco, el temporal, la explosión, etc.). Por este motivo, el artículo analiza las múltiples conexiones e interferencias,­ al mismo tiempo que estudia los diversos valores, positivos y negativos, de la tensión y se centra en el cambio de perspectiva que Nietzsche trata de vincular a ello. Se presta particular atención al complejo vínculo entre el concepto de «tensión» y el de «grandeza».

Der Schwerpunkt der neuen Reihe liegt auf herausragenden Beiträgen, die aktuelle Debatten innerhalb der Nietzsche-Forschung zur Sprache bringen und Nietzsches Bedeutung für gegenwärtige philosophische Fragestellungen erörtern. Die deutschsprachigen Bände erscheinen in der Reihe Nietzsche Heute, die englischsprachigen Bände in der Reihe Nietzsche Today. Die Bände sind peer-reviewed.

Nietzsches Denken ist in seiner Wirkung beispiellos widersprüchlich und fortgesetzt aktuell. An ihm scheiden sich bis heute die Geister. Philosophien, Kunstströmungen und politische Ideologien schwankten im 20. Jahrhundert zwischen Euphorie oder Verdammung, Affirmation oder Totschweigen. Missbräuchliche Lektüre hat unter faschistischem und stalinistischem Vorzeichen seine Ideen und Utopien pervertiert. Nach 1945 geben historisch-kritisch fundierte Auseinandersetzungen in Philosophie, Künsten und Medien zunächst vorsichtig, zum Ende des Jahrhunderts verstärkt Einblicke in die Vielfältigkeit der Deutungen seines Denkens.