![]() ![]() It could therefore be argued that the First Untimely Meditation can also be interpreted as a criticism ante litteram against Freud, 'untimely' because it comes before the time while the works of Freud's maturity may be interpreted as a criticism of the ethical Nietzschean perspectivism, starting from the tradition of Enlightenment and Positivism, then representing an 'untimely' position, but in the sense of coming with delay after the time.īetween 18, Nietzsche published what he called 'the free spirit works': Human, All Too Human Assorted Opinions and Maxims The Wanderer and His Shadow Daybreak and The Gay Science. Later, their approaches take completely divergent paths: Nietzsche, from the First Untimely Meditation on, will always interpret a certain way of understanding atheism as a more or less disguised manifestation of ascetic ideals, while Freud, defining the psychoanalysts as 'lay pastors of souls', will go more and more in the direction of a religiosity of science, absolutely comparable to what is described in Genealogy. Both Nietzsche and Freud found in Strauss a useful tool to focus their atheism, giving the first impression of a convergent reading. ![]() We could find interesting to compare the different approach, Nietzschean and Freudian, to the work of Strauss, paradoxically revealing the incredible similarities and, at the same time, the equally radical differences between these two thinkers. The different attitude of Freud and Nietzsche towards the cultural phenomenon of David Strauss and, in particular, his writing The Old and the New Faith, could provide a paradigmatic case to highlight the problematic nature of that relationship. Historically, a direct and deep Freudian reading of Nietzschean texts appears extremely doubtful, also considering the ethical implications of both authors. In spite of the philosophical and not-philosophical historiography that is aiming to support the thesis of a close link between Nietzsche's works and Freudian psychoanalysis, such a conception seems quite problematic. This sheds light on both his relationship to Wagner and the ambition behind his Thus spoke Zarathustra, the work he took to be his most important. Throughout the paper the question of Nietzsche’s attitude to the relation between myth, nihilism and affirmation is examined. Similarly,regarding Nietzsche’s notion of the affirmation of life, his antidote to nihilism, it remains unclear whether this is a matter of adopting some cognitive attitude, for instance affirming the eternal recurrence of life, or of adopting a form of life that does not involve the repression of our fundamental drives. The key evidence being that while Nietzsche identifies Christianity as being intrinsically nihilistic, the Christian suffers from neither disorientation or despair. It is argued that beyond the nihilism of despair and the nihilism of disorientation identified by Bernard Reginster there must be a deeper core nihilism, which is identified as affective nihilism the drives turned against themselves. ![]() Sometimes Nietzsche treats nihilism as a belief at other times he seems to treats it as an affective disorder. It then examines the vexing question of what exactly Nietzsche takes to be the core of nihilism. It traces the development of Nietzsche’s thought in order to show how nihilism came to be Nietzsche’s central concern. This paper argues that Nietzsche’s central concern is the diagnosing and overcoming of nihilism. ![]()
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