Eleven essays examine Neitzsche's attitudes regarding the Christian God, the Jewish God (Yahweh), the Greek gods (especially Apollo and Dionysus), and the Buddha. Nietzsche's views of religious think
Nietzsche’s topic for his valedictorian dissertation at the school of Pforta was the poet Theognis, focusing on his life in Megara, his lyrical production, and his views on the gods, morality, and pol
Dubbed “Nietzsche without his hammer” by literary critic James Wood, the Romanian philosopher E. M. Cioran is known as much for his profound pessimism and fatalistic approach as for the lyrical, ragin
Since the dawn of Romanticism, artists and intellectuals in Germany have maintained an abiding interest in the gods and myths of antiquity while calling for a new mythology suitable to the modern age.
Since the dawn of Romanticism, artists and intellectuals in Germany have maintained an abiding interest in the gods and myths of antiquity while calling for a new mythology suitable to the modern age.
Branded by critics from Aristophanes to Nietzsche as sophistic, iconoclastic, and sensationalistic, Euripides has long been held responsible for the demise of Greek tragedy. Despite this reputation, his drama has a fundamentally conservative character. It conveys nostalgia for an idealized age that still respected the gods and traditional codes of conduct. Using deconstructionist and feminist theory, this book investigates the theme of the lost voice of truth and justice in four Euripidean tragedies. The plays' unstable mix of longing for a transcendent voice of truth and skeptical analysis not only epitomizes the discursive practice of Euripides' era but also speaks to our postmodern condition. The book sheds light on the source of the playwright's tragic power and enduring appeal, revealing the surprising relevance of his works for our own day.
Branded by critics from Aristophanes to Nietzsche as sophistic, iconoclastic, and sensationalistic, Euripides has long been held responsible for the demise of Greek tragedy. Despite this reputation, his drama has a fundamentally conservative character. It conveys nostalgia for an idealized age that still respected the gods and traditional codes of conduct. Using deconstructionist and feminist theory, this book investigates the theme of the lost voice of truth and justice in four Euripidean tragedies. The plays' unstable mix of longing for a transcendent voice of truth and skeptical analysis not only epitomizes the discursive practice of Euripides' era but also speaks to our postmodern condition. The book sheds light on the source of the playwright's tragic power and enduring appeal, revealing the surprising relevance of his works for our own day.
In his first book, The Birth of Tragedy, Nietzsche observes that Greek tragedy gathered people together as a community in the sight of their gods, and argues that modernity can be rescued from 'nihilism' only through the revival of such a festival. This is commonly thought to be a view which did not survive the termination of Nietzsche's early Wagnerianism, but Julian Young argues, on the basis of an examination of all of Nietzsche's published works, that his religious communitarianism in fact persists through all his writings. What follows, it is argued, is that the mature Nietzsche is neither an 'atheist', an 'individualist', nor an 'immoralist': he is a German philosopher belonging to a German tradition of conservative communitarianism - though to claim him as a proto-Nazi is radically mistaken. This important reassessment will be of interest to all Nietzsche scholars and to a wide range of readers in German philosophy.
In his first book, The Birth of Tragedy, Nietzsche observes that Greek tragedy gathered people together as a community in the sight of their gods, and argues that modernity can be rescued from 'nihilism' only through the revival of such a festival. This is commonly thought to be a view which did not survive the termination of Nietzsche's early Wagnerianism, but Julian Young argues, on the basis of an examination of all of Nietzsche's published works, that his religious communitarianism in fact persists through all his writings. What follows, it is argued, is that the mature Nietzsche is neither an 'atheist', an 'individualist', nor an 'immoralist': he is a German philosopher belonging to a German tradition of conservative communitarianism - though to claim him as a proto-Nazi is radically mistaken. This important reassessment will be of interest to all Nietzsche scholars and to a wide range of readers in German philosophy.
