Baian Karimi; Mostafa Shahraiini
Abstract
Nietzsche's version of deconstructing the concept of the Subjectivism is based on the epistemological gap from classical and modern understandings of knowledge, truth, language and awareness. To reinterpret the human being as a being perpetually evolving within the web of physiological processes, he ...
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Nietzsche's version of deconstructing the concept of the Subjectivism is based on the epistemological gap from classical and modern understandings of knowledge, truth, language and awareness. To reinterpret the human being as a being perpetually evolving within the web of physiological processes, he presents a new framework in which tries to interpret and evaluate such phenomena as knowledge, truth, language and thought, again. Nietzsche's aim is setting aside knowledge and the will of absolute truth as its main drive, and instead, introducing another drive that employs knowledge as an instrument. For him, the discovery of truth is an illusion originated from focusing upon the two inseparable constituents of the Subject, to say, language and awareness. Instead of the ideal of knowledge and the discovery of truth, he places the concepts of interpretation and evaluation; the former determinates the meaning, usually particular, of the phenomenon, while the latter specifies the hierarchy of meanings with no bearing on their plurality. Our core question in the present paper is ‘how can Nietzsche deconstruct the concept of the Subject in spite of his breaking with its modern epistemological aspects’. And our main claim is that the deconstruction of the Subject can only be understood if we understand Nietzsche’s criticism of such concepts as truth, knowledge, language and awareness.
Bijan Abdolkarimi; Seyed Alireza Razavizade
Abstract
A prominent concept in the philosophy of Friedrich Nietzsche is “will to power” which is proposed as an alternative against metaphysical thinking. Nietzsche’s thought is a new interpretation of the modern human’s social and individual life. Nietzsche criticized metaphysical thinking ...
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A prominent concept in the philosophy of Friedrich Nietzsche is “will to power” which is proposed as an alternative against metaphysical thinking. Nietzsche’s thought is a new interpretation of the modern human’s social and individual life. Nietzsche criticized metaphysical thinking tradition as it ends up in nihilism. The very criticism in its final analysis has resulted in the emergence of new interpretations of the concepts “knowledge” and “truth”. Nietzsche goes back to the ancient Greek thought and regards knowledge as imposing the will to power upon reality. Truth is not then a fixed absolute idea, but is regarded as a productive, plural entity that can be used as a useful mythology with a regulative function for meeting human needs. Will to power as the artist overcomes nihilism through a return to the nature, self-command and his creativity power and shapes the constitutive elements of life and says yes to it. As to this meaning, truth is not anything but the will to power. Some thinkers like Martin Heidegger believe that Nietzsche intends to go beyond the metaphysics and systematic thinking but brings metaphysics to its zenith with his extreme subjectivism. According to this view, Nietzsche provides a systematic thought with his will to power, eternal return and reassessment of values, and his radical criticisms are true about himself in the first place and ultimately challenge his own ideas.
Maryam Ahmadi Kafshani; Ahmad Ali Heydari
Volume 4, Issue 2 , Winter and Spring 2014, , Pages 1-21
Abstract
If observable behaviors represent the thoughts that are behind them, it is evident that every attempt to reform them depends on a change in the viewpoint. By accepting this hypothesis, solving personal and social issues of modern societies needs reconsideration of the viewpoint that is the infrastructure ...
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If observable behaviors represent the thoughts that are behind them, it is evident that every attempt to reform them depends on a change in the viewpoint. By accepting this hypothesis, solving personal and social issues of modern societies needs reconsideration of the viewpoint that is the infrastructure of the total structure called modern thought.
Gabriel Marcel puts forth the creative fidelity of this change and reformation. He believes the true value can be given back to humans by transforming human interactions based on everyone’s common experience. Furthermore, he wants to alter the society’s superstructures.
