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This paper is part of the research project Luhmann meets Nietzsche. Orientation within Nihilism. The project claims that the sociological systems theory of Niklas Luhmann (1927-1998) renews Nietzsche’s fundamental philosophical decisions and that it makes them plausible for the 21st century. Nietzsche expected the impact of his philosophy only “the day after tomorrow”, and Luhmann appraised him for his “incongruent perspectives”. Apart from that he ignored Nietzsche almost entirely seeing in his philosophy only “theoretical-helpless predicaments”. Precisely this is what makes the encounter between both particularly interesting. Luhmann continued Nietzsche’s “radical nihilism” as a “radical constructivism”. He joined Nietzsche’s decisions for a methodical immoralism (“nobody lies as much as the outraged man”, for a reflective realism of observability (“remain true to the earth”), for the evolution not only of life but also of all defining distinctions of life (“The form is fluid”), for the increase of the complexity of distinctions via self-referentiality (“self-overcoming”) and in last consequence for decidability as such (“Why not rather …?”) in a theory, which is not blocked by paradoxes, but makes use of them as a means to thinking. While Nietzsche drew logic into time as the origin of all logical paradoxes, Luhmann drew time into logic. But Nietzsche kept theory, on which Luhmann insisted, consciously within limits through his forms of philosophical writing. But also for Luhmann, theory remains a temporary instrument for orientation.
Im Anhang der Bericht über Thomas Wrights of Durham 'An original Theory or new Hypothesis of the Universe' in den 'Freyen Urtheilen und Nachrichten zum Aufnehmen der Wissenschaften und Historie überhaupt' von 1751
2016 •
Friedrich Nietzsche was not an anarchist. His ideas nevertheless generated strong interest from key figures from the historical anarchist movement which began in the 1890s. Gustav Landauer, Emma Goldman and others reflected on the chances offered and the dangers posed by these ideas in relation to their own politics. Heated debates over meaning, for example on the will to power or on the status of women in Nietzsche’s works, provided even the most vehement critics such as Peter Kropotkin with productive cues for developing their own theories. In recent times, a newer strand called ‘post-anarchism’ has invoked Nietzsche’s ideas, while also disregarding the historical variants of ’Nietzschean anarchism’. This calls into question the innovative potential of post-anarchism. The book adopts a transnational perspective and is the first to document the anarchist reception of Nietzsche in Germany, the United Kingdom and the United States through a historically contextualised account.
Friedrich Nietzsche und die ‘Griechische Culturgeschichte’ von Jacob Burckhardt (Mitschrift von Louis Kelterborn). Einleitung von Maurizio Ghelardi. Transkription und Nachwort von Serena Grazzini
Friedrich Nietzsche und die ‘Griechische Culturgeschichte’ von Jacob Burckhardt (Mitschrift von Louis Kelterborn). Einleitung von Maurizio Ghelardi. Transkription und Nachwort von Serena Grazzini, Firenze: Leo S. Olschki, pp. xxxii-218, ISBN: 978-88-222-6781-82021 •
Louis Kelterborns hier zum ersten Mal edierte Mitschrift von Jacob Burckhardts Kolleg Griechische Culturgeschichte, gehalten an der Baseler Universität im Sommersemester 1874 und fortgesetzt im Wintersemester 1874/75, stellt die einzig ausführliche schriftliche Quelle dar, aus der Friedrich Nietzsche seine Kenntnisse über Burckhardts Vorlesungen schöpfen konnte. Nietzsches reges Interesse für die auf Mai 1875 datierte und ihm gewidmete Mitschrift bezeugen sowohl seine Briefe als auch Malvida von Meysenbugs Berichte der Leseabende in Sorrent. Der vorliegende Band, als Beitrag zur Quellenforschung intendiert, verfolgt den primären Zweck, der Forschung Kelterborns 448 Seiten umfassendes Manuskript in Druckform zur Verfügung zu stellen, zugleich die mit der Handschrift zusammenhängenden und über verschiedene und verstreute Quellen zu ermittelnden Informationen auf eine dokumentarisch abgesicherte Weise zu präsentieren. In der Einleitung wird Nietzsches Interesse an der Mitschrift im Spiegel sowohl seiner Auseinandersetzung mit Burckhards Auffassung des griechischen Altertums in den ersten Jahren seines Baseler Aufenthalts als auch seines Verhältnisses zu Wagner gelesen. Das Nachwort informiert über die editorischen Eingriffe und fokussiert auf die Entstehungsgeschichte der Mitschrift, auf ihren Autor und auf seine Erinnerungen an Nietzsche.
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