What is romanticism nietzsche gay science explained
Nietzsche on Love
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Willow Verkerk considers what Nietzsche has to teach us about love.
What could Friedrich Nietzsche (1844-1900) have to teach us about love? More than we might suppose. Speculations about his sexuality abound: did he really contract syphilis at a bordello, for instance? And what about Lou Salomé: did he like her, or were his feelings towards her something she exaggerated? The answers to these questions vary. What can be set up in Nietzsche’s letters is that he had quite a few friendships with educated and musical women throughout his life, and that he thought about love and marriage. His solitude and corresponding loneliness, often assumed to be a matter of liking, were predicaments of his nomadic years, when he had to travel to seek out the finest climate for his ailing health. Even during these times, between physical suffering and intense periods of writing, he pursued the company
By ERNANI CHAVES*
Considerations on Friedrich Nietzsche's book.
Jeanne-Marie Gagnebin, closer and closer, in the distance.
The so-called works of the “second period” of Nietzsche's thought, which canonically include the two parts of Human, all too human, Aurora e the gay science, written and published between 1877 and 1882, have received very little attention from Brazilian scholars. This owes much to a kind of anathema that fell on them, as if they were the expression of Nietzsche's positivism or even a mere moment of transition between the dazzling writings of “youth” and the “great works” of “maturity”.
Anyone who decides to do research, consulting, for example, books, magazines, newspapers or even the Theses Bank of Capes, will be capable to verify that the vast majority of studies on Nietzsche (and there are many, too many!) end up revolving around three fetish texts: O birth of tragedy, Thus spake Zarathustra e Genealogy of Morals. Even more: they delegate to the so-called fundamental concepts forged in the “third period”, especially those of eternal return, beyond-man and will to power, the role of key concepts, defining in the last instance, th
In the preface Nietzsche explains the meaning of the "Gay Science." I will merely cite his explanation so as not to prejudice our understanding of this difficult work: "Gay Science": that signifies that saturnalia of a essence who patiently resisted a terrible, long pressure - patiently, severely , coldly, without submitting, but also without hope - and who is now all at once attacked by hope, the hope for health, and the intoxication of convalescence...This whole manual is nothing but a bit of merry-making after a long privation and powerlessness, the rejoicing of strength that is returning, of a reawakened faith in a tomorrow and the day after tomorrow, of a sudden perception and anticipation of a future, of impending adventures, of seas that are open again, of goals that are permitted again, believed again." (32)
It is evident though that Nietzsche see himself as articulating a perspective that is almost stoically realistic at the same time as it is joyous and characterized by the assertion of life. Indeed, in the Preface, Nietzsche also offers a short criticism of philosophical and religious thinkers whose thought is characterized by the denial, or negation, of experience along
The Gay Science
Excerpts
PREFACE FOR THE SECOND EDITION
This book may need more than one preface, and in the end there would still remain room for challenge whether anyone who had never lived through similar experiences could be brought closer to the experience of this book by means of prefaces. It seems to be written in the language of the wind that thaws ice and snow: tall spirits, unrest, contradiction, and April weather are show in it, and one is instantly reminded no less of the proximity of winter than of the triumph over the winter that is coming, must come, and perhaps has already come.
Gratitude pours forth continually, as if the unexpected had just happened—the gratitude of a convalescent—for convalescence was unexpected. "Gay Science": that signifies the saturnalia of a spirit who has patiently resisted a terrible, distant pressure—patiently, severely, coldly, without submitting, but also without hope—and who is now all at once attacked by hope, the dream for health, and the intoxication of convalescence. Is it any wonder that in the process much that is unreasonable and foolish comes to not heavy, much playful tenderness that is lavished even on problems that have
Nietzsche and Romanticism
Nietzsche and Romanticism Guy Elgat Paper presented at the Chicago Consortium for German Philosophy Workshop, Rally 20th, 2015. Introduction The aim of this paper is a modest one: I try to determine to what extent Nietzsche could be seen as a Romantic philosopher and make perception of Nietzsche’s critical remarks concerning Romanticism in light of my findings. Now, the category of the Romantic is obviously a complex and contested one, so I will not work on the basis of a definition of “the Romantic” or “the Romantic philosopher”, but will rather canvass a number of characteristically Passionate features and display that they could be seen to be of primary importance to Nietzsche’s thought. By doing so I mean to show that Nietzsche can indeed be regarded as a Romantic philosopher. Whether this is a startling or surprising conclusion is not for me to say. I personally have always had a “hunch” that Nietzsche, to a great degree, manifests significant affinity with some of the central figures of the Love-related Movement (if it may be so called), but I was nevertheless pleased to discover that my uneducated intuitions could be substantiated by more cautious considera