In this thesis, I propose a reconstruction of the response to Nietzsche’s nihilism made available by Ubuntu philosophy. This is achieved by extracting a theory of the meaning of life from the...Show moreIn this thesis, I propose a reconstruction of the response to Nietzsche’s nihilism made available by Ubuntu philosophy. This is achieved by extracting a theory of the meaning of life from the Ubuntu worldview, as put forward by Mogobe Ramose, which makes meaning resilient to nihilism. Ubuntu philosophy understands personhood as inherently relational and co-constituted with the world in a way that “a person is a person through other persons” (Ubuntu aphorism). From this relational ontology of personhood, I propose a theory of meaning that locates the experience of meaningfulness in the relations that constitute the person. I then show how meaning, because it is immanent to personhood, is impervious to nihilism.Show less
This thesis is an investigation into the ontological basis of pessimism. I develop a Nietzschean interpretive framework of pessimism, based on a distinction Nietzsche makes between two types of...Show moreThis thesis is an investigation into the ontological basis of pessimism. I develop a Nietzschean interpretive framework of pessimism, based on a distinction Nietzsche makes between two types of pessimism in The Gay Science 370: romantic and Dionysian pessimism. According to Nietzsche, this distinction is based on a dynamic articulated using the language of physiology. This dynamic is either expanding or degenerating. The thesis relates this distinction to Schopenhauer's and Nietzsche's notions of a 'world of appearance' to test if their ontology testifies to a romantic or Dionysian pessimism. Their ontologies are interpreted as either a transfiguration of romantic or Dionysian pessimism. I then develop a reading of Schopenhauer’s pessimistic philosophy. I argue that Schopenhauer’s notion of representation or appearance is central to his metaphysics. I then interpret his punctum pruriens of philosophy as a priori pessimism permeating the whole of Schopenhauer’s philosophy resulting in an ethics of renunciation. I then lay out Nietzsche’s critique of Schopenhauer in the Genealogy, based on the aforementioned physiological dynamic. In the last chapter, I investigate Nietzsche’s world of appearance, characterized as semblance or ‘Schein’. I relate this to Nietzsche’s aesthetics and art as a transfiguration of Dionysian pessimism. However, the question is whether Nietzsche’s philosophy itself is the transfiguration of Dionysian pessimism. I then explain how Nietzsche does this by means of a project of life affirmation through the notions of perspectivism and the will to power.Show less
When it is presented as a strictly epistemological problem, both Kant and Nietzsche are critical of the possibility of self-knowledge. Kant, in his Anthropology, issues a warning for self...Show moreWhen it is presented as a strictly epistemological problem, both Kant and Nietzsche are critical of the possibility of self-knowledge. Kant, in his Anthropology, issues a warning for self-observation of unintentional or involuntary perceptions of our thoughts and feelings, because this leads to ‘enthusiasm’ and ‘madness’. This is because of different forms of self-deception and the fact that Kant holds that self-observation should be observation of voluntary mental representations. With this warning, I argue, the risk of self-observation becomes a problem of moral psychology. Nietzsche also offers a warning or atleast a stipulation of the fact that ‘digging into one’s self’ might lead to hurting ourselves. Instead, Nietzsche argues for self-observation through ‘the outside path’ of the world, which we can then relate back to ourselves. This enables us to be self-creating individuals. In this self-creation however there is still a risk of isolation, but Nietzsche takes this for granted. I compare both thinkers and what I have laid out about their views on the risk of self-observation. I argue that both thinkers recognize risks involved in self-observation, but for different reasons. I also offer a Nietzschean argument against the warning of Kant. Nietzsche would and does argue that not everything we think is voluntary and that philosophy in general is related to the morality we aim at. This also goes for Kant and the warning he issues in the Anthropology, which Nietzsche would argue springs from Kant’s universal morality.Show less
Both Nietzsche and Buddhists identify suffering as a major problem. The question this paper engages with is how Nietzsche and one Buddhist, Śāntideva, respond to this problem. Through a reading of...Show moreBoth Nietzsche and Buddhists identify suffering as a major problem. The question this paper engages with is how Nietzsche and one Buddhist, Śāntideva, respond to this problem. Through a reading of Nietzsche's Anthichrist, and Śāntideva's BCA, this paper attempts to demonstrate that Nietzschean and Buddhist responses to suffering have a lot in common.Show less
An analysis of several passages from Nietzsche's 'Thus Spoke Zarathustra' is used to explore possible reasons for the attractiveness of videogame worlds.
Nietzsche's Revaluation of Schein offers an extensive developmental account of Nietzsche's usage of the term 'Schein', which is tranlsated as semblance. The term, it is argued, is revalued over the...Show moreNietzsche's Revaluation of Schein offers an extensive developmental account of Nietzsche's usage of the term 'Schein', which is tranlsated as semblance. The term, it is argued, is revalued over the course of three stages of Nietzsche's thinking on the conception of reality: first a metaphysics of art, then an aesthetic idealism and finally an aesthetic perspectivism. These three stages, it is further argued, represent three different attempts at life-affirmation.Show less
In this paper we construe a renovative dialogue by placing the conception of morality that follows from Imam Abu Hamid al- Ghazali’s metaphysics in conversation with equivalent ideas from Friedrich...Show moreIn this paper we construe a renovative dialogue by placing the conception of morality that follows from Imam Abu Hamid al- Ghazali’s metaphysics in conversation with equivalent ideas from Friedrich Nietzsche and Michel Foucault, who are both defining thinkers of the Postmodern current. The dialogue primarily serves to clarify how exactly ideas from the traditional religio- philosophical system of the reviver of the Islamic faith may contribute to the expansion of the Postmodern horizon, whilst keeping an eye on its invaluable insights which promise to advance and enrich traditional thought. The central proposition of this paper is that Imam al- Ghazali’s epistemology is expansive to Postmodern thought in providing the philosophical ground for positive and fruitful deliberations on moral truth by synthesizing the faculty of reason with immediate experience (dhawq) with reference to the spiritual heart (qalb) of humans, which is an epistemic faculty of immediate insight into the nature of reality. We argue that traditional Islamic thought is relevant in the context of Secularism, because it answers to the Western surrender of Metaphysics, offering an experientiably verifiable method by means of which to engage in valid metaphysical and moral inquiry. To achieve this end we give a detailed exposition of Imam al- Ghazali’s multi- faceted, life- oriented ethics, critically examine some of the central propositions of Postmodern thought in relation to morality and place them into a dynamic dialogue with the Imam’s religio- philosophical system. Furthermore we present personal considerations supported by and harmonious with the Imam’s writings which question the validity of the nihilistic claims of its interlocutor. It is the purpose of the present endeavor to capture and deliberate about sensitive ideas which shape contemporary secular ideology in a rigorous manner, whilst opening pathways to the consideration that there might be more to reality than matter and ideology.Show less
In deze studie verken ik de ontwikkeling van Friedrich Nietzsches filosofie over pessimisme in relatie tot waarheid, moraliteit en leven. Dit onderzoek is opgezet aan de hand van een woordstudie...Show moreIn deze studie verken ik de ontwikkeling van Friedrich Nietzsches filosofie over pessimisme in relatie tot waarheid, moraliteit en leven. Dit onderzoek is opgezet aan de hand van een woordstudie naar ‘pessimisme’, zodat Nietzsches meervoudige gebruik van dit concept zichtbaar wordt. De verschillende betekenissen die hieruit voortkomen relateer ik aan de verwante filosofische problematiek. In de eerste plaats richt ik mij op het gebruik van ‘pessimisme’ in ‘Die Gebürt der Tragödie’ (1872) en de vroege ‘Nachlass’. In deze teksten spelen de tragische Grieken, Schopenhauer en de kunst een sleutelrol. In de tweede plaats richt ik mij op het gebruik van ‘pessimisme’ in de late ‘Vorredes’ en het vijfde boek van ‘Die fröhliche Wissenschaft’. Nietzsche schreef al deze teksten rond 1886 en voegde ze toe aan zijn eerder gepubliceerde werken. In deze teksten keert Nietzsche terug naar het probleem van pessimisme, maar beschrijft hij tevens zijn eigen ontwikkelingsgeschiedenis en de rol van zijn denken over pessimisme daarin. Door de focus op deze twee momenten in Nietzsches werk kan ik pessimisme gebruiken om licht te schijnen op de ontwikkeling van zijn denken. In deze thesis wordt daarmee zichtbaar op welke wijze Nietzsche door middel van zijn verhandeling over pessimisme herhaaldelijk geconfronteerd wordt met de taak om de relatie tussen moraliteit, waarheid en het leven te heroverwegen, om de waarde van moraliteit en waarheid vanuit een standpunt in het leven in twijfel te trekken.Show less
Nowadays a lot of people have existential crises. They ask themselves: Why am I here? What is the meaning of life? Why must I suffer this existence? Their question reflects an age old question:...Show moreNowadays a lot of people have existential crises. They ask themselves: Why am I here? What is the meaning of life? Why must I suffer this existence? Their question reflects an age old question: suffering for what? They fall prey to nihilistic tendencies, a loss of all meaning. A pain, a depression, a pessimism that they do not seem to be able to shake. They lack the strength of Atlas, who carried the world on his shoulders. The burdens of the earth too heavy for them to bear. Taking life serious is a massive mountain weighing upon one’s shoulders. I want to release these darkened souls of humanity from the anchor that keeps them from lifting up to the lightness of the clouds and teach them of the laughter of the child. By reading Nietzsche's 'Genealogy of Morality' through the 'metamorphosis of Zarathustra' I want to show how the metaphor of 'the Child' is able to combat and overcome the nihilism, that Nietzsche speaks of in the Genealogy, through the act of not-taking-serious, or even more so, making-fun-of any form of nihilism. When we understand the steps of the metamorphosis, the reading of the Genealogy of Morality will become clearer. Not only will this provide us with a deeper insight into the Genealogy, but it will also offer us the necessary tools to extend beyond the conclusion of the Genealogy of Morality. This conclusion being: “to conclude by saying what I said at the beginning: man still prefers to will nothingness, than not will at all. . .” It is in this conclusion that we find the importance of this thesis. The genealogy of morality ends up finding ‘the will to nothingness’, or ‘nihilism’, the conclusion that there is no meaning to be found in the universe. Yet, the genealogy offers no real salvation to overcoming this will to nothingness. It is through the metamorphosis that we can find this overcoming of the great danger to mankind, its most sublime temptation and seduction. It is through the metamorphosis that we can combat standstill, mankind looking back wearily, turning its will against life, and the onset of the final sickness becoming gently, sadly manifest. By reading the genealogy of morality through the metamorphosis of Zarathustra I will be able to go beyond Nietzsche’s teachings and show that the not-taking-serious, which I view as the most important aspect of the child, combats nihilism. To do this we first have to understand the three metamorphoses. In the second part, I will explain the genealogy of morality through the metamorphosis. In the last part, I will argue how the child is able to overcome the nihilism in the genealogy of morality.Show less
This thesis offers a systematic analysis of Nietzsche's critique of pity by demonstrating that for Nietzsche, pity leads to life-negation understood as the illegitimate and forcible interruption of...Show moreThis thesis offers a systematic analysis of Nietzsche's critique of pity by demonstrating that for Nietzsche, pity leads to life-negation understood as the illegitimate and forcible interruption of becoming.Show less
In this thesis I argue that Nietzsche and Weber have common points, or to put it precisely, that in Max Weber’s thought Nietzsche’s presence can be detected. Specifically, and in light of the...Show moreIn this thesis I argue that Nietzsche and Weber have common points, or to put it precisely, that in Max Weber’s thought Nietzsche’s presence can be detected. Specifically, and in light of the passage from Science as a Vocation, my focus will be on the critique of science they both articulated. My thesis is that Weber’s attitude towards science bears similarities to Nietzsche’s despite the grave differences separating their thought. I will argue that both rejected the idea of scientific objectivity as well as the belief in science’s capacity to generate ultimate values. The reasons for this rejection lie in fact that in their accounts science stands as the main force which carried forward the Death of God and the process of disenchantment (Entzauberung) in modernity. However, for both science still retains its instrumental importance and hence neither Nietzsche nor Weber relapse into positions that disregard science as such. In effect, I argue, Nietzsche and Weber affirm science although they do not ascribe to it anything more than its instrumental value. However, the heterogeneity of their critiques as regards to science and philosophy in general arises from Nietzsche’s commitment to a contestation of values aiming at the enhancement and affirmation of life itself, whereas Weber insists on the character of vocation (Beruf).Show less
