Ahmad Ali Heydari; Ali Azizian
Abstract
The purpose of this paper is to examine the relation between Dionysian and Apollonian in Nietzsche's philosophy of art with Schopenhauer's philosophy. In this context, while expressing the history of the existing interpretations of the relation of the Dionysius and the Apollonian with the will and representation ...
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The purpose of this paper is to examine the relation between Dionysian and Apollonian in Nietzsche's philosophy of art with Schopenhauer's philosophy. In this context, while expressing the history of the existing interpretations of the relation of the Dionysius and the Apollonian with the will and representation and also with sublime and beautiful, we look at their strengths and weaknesses. Then, in a complementary discussion and different from the tradition of existing interpretations, we seek the relation between Dionysius and Apollonius in Schopenhauer's philosophy of morality. In philosophy of morality, Schopenhauer considers egoism (Egoismus) the will of life to be the main basis of our moral actions. He interprets this egoism as none benefiting (Eigennutz) egoism which involves egoism the will of life and egoism in the form of mere evil. In the sense egoism the will is the same yes-saying to will, Nietzsche has put them the basis of his art philosophy by changing valuating and giving them the names of Dionysius and Apollonius. This justifies powerfully the egoism of Dionysian poetry of Archilochus and also Homer’s Apollonian Epics (The Achilles' Song of Epic). This is a solid and strong reason for linking the Dionysian and Apollonian with Schopenhauer's philosophy of morality. It also shows the deep connection between Nietzsche's philosophy and ethics and valuating in the field of art which is also seen in all fields. So, in addition to the will, the imagination, the beautiful and sublime in Schopenhauer's philosophy of morality, the various aspects of the Dionysius and Apollonius will also be revealed, and it brings us to a comprehensive definition of the two, of course, as far as they are related to Schopenhauer's philosophy.
Davood Moazami goodarzi; Ahmad Ali Heydari
Abstract
We and our world are caught in the last period of nihilism. The remarkable point is the durability of this situation, and that the time for the end of this situation is unclear. The concern of this article is understanding the nihilism, especially its last kind, understanding of the nihilism in order ...
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We and our world are caught in the last period of nihilism. The remarkable point is the durability of this situation, and that the time for the end of this situation is unclear. The concern of this article is understanding the nihilism, especially its last kind, understanding of the nihilism in order to provide the possibility of the thinking about the conditions of the liberation from that. For this purpose, we should understand three kinds of nihilism: negative, reactive, and passive; Understanding these three kinds, especially its last kind, which is the property of the present situation. For the explanation of this step of nihilism, we will resort to a Nietzschean-Deleuzian concept and then try to transmit the affective aspect of this concept to the reader in order for the necessity of the liberation from our nihilistic situation to be sensed affectively. At this point of the analysis, the argument is ready for thinking to the next step, which proceeds by understanding the distinction between the last step of nihilism and the condition of liberation from that. Therefore, the trajectory of the article is like this: explanation of kinds of nihilism: 1) negative. 2) reactive. 3) passive. 4) and the liberation from nihilism.
