A Estudos Nietzsche é uma revista temática que publica semestralmente artigos, resenhas e traduções relacionados ao pensamento nietzschiano, visando à divulgação da pesquisa nacional e internacional e ao debate sobre a filosofia de Nietzsche
Ao submeter o artigo, resenha ou tradução para a Estudos Nietzsche, o autor cede à revista o direito à primeira publicação do texto, mantendo, contudo, o direito de reutilizar o material publicado, por exemplo, em futuras coletâneas de sua obra.
Editorial do dossiê temático "Nietzsche e a teologia"
Copyright (c) 2026 José Nicolao Julião https://creativecommons.org/licenses/by/4.0
Possible parallels between Nietzsche and Celsus: sedition and resentment
The extent to which Celsus's invectives, reconciling philosophical monotheism with the political polytheism of philosophy and the State, can be reconciled with his critiques of Christianity in its moral aspect, is one of the goals of this investigation. Celsus's entire effort against the sedition that involves the politics and culture of the essence of Christianity, the revolt against the very essence of Christianity, approaches the problem of resentment that emerges from Nietzsche's analysis of Christianity as a counterforce—that is, feelings of revenge and hatred. The revolt of actions against the laws of the State resembles resentment in Nietzsche. For this reason, Celsus's critiques of Christianity are updated in Nietzsche. They consist of critiques of the relationship between Church and State, specifically the Church's tendency to impose itself on matters relating to the State. Therefore, in both authors, it is a critique of subversive Christianity, of imposing itself on the State. And, from this critique of Christianity on the State, a vision of resentment can be inferred, due to the inability to interpose forces capable of overcoming it.
Copyright (c) 2026 Adilson Felicio Feiler https://creativecommons.org/licenses/by/4.0
Nietzsche and the music of the future. A dialogue with Berlioz and Wagner
Starting from Nietzsche’s verdict that he became a Wagnerian when he encountered the piano reduction of Tristan, the article examines how reliable this claim actually is. By considering Nietzsche’s relationship with music since his earliest youth, an investigation into the music of the future and the debates surrounding this controversy allows us not only to understand his positions, but also to nuance that statement about his adherence to Wagner. What the texts written before Nietzsche’s personal contact with Wagner reveal is a taste not always unequivocal toward Wagner’s work. We discover that it is with Berlioz’s music that this rapprochement first takes place. Thus, when the break with Wagner occurs from Human, All Too Human onwards, many elements of this early critique—already present before The Birth of Tragedy—resurface, although now integrated into the context of the later work in which they are taken up again.
Copyright (c) 2026 Márcio Silveira Lima https://creativecommons.org/licenses/by/4.0
Trata-se, no presente artigo, de estabelecer uma conexão entre o pensamento político de Friedrich Nietzsche e Frantz Fanon, a partir de um ímpeto crítico sobre os valores da metafísica ocidental que aponta, em ambos os casos, para a necessidade de criação de uma nova humanidade. Para tanto, tendo como pano de fundo as obras Genealogia da Moral e Pele Negra, Máscaras Brancas, investiga-se, num primeiro momento, as promessas da antiga humanidade. Em um segundo movimento, abre-se a reflexão para a análise da construção de uma menos-valia como fundamento da ação colonizadora que manipula violência, ódio e ressentimento. Por fim, observa-se como o diagnóstico crítico de Fanon sobre a metafísica ocidental revela uma crítica presente no pensamento filosófico de Nietzsche. Crítica essa que, para além dos pontos de divergência entre os dois pensadores, afirma, de maneira contundente, a necessidade de criação de uma nova humanidade que transvalore a desumanização do negro, dos indígenas e de todos os povos ditos colonizados.
Copyright (c) 2026 Ivan Risafi de Pontes https://creativecommons.org/licenses/by/4.0
The Physio-Psychological Reality of the Jesus-Type in Nietzsche’s The Antichrist
The article analyzes Nietzsche’s interpretation of Jesus in The Antichrist, emphasizing the physio-psychological type over the historical. Jesus is understood as an idiot, characterized by arrested development, hyperexcitability, and incapacity for resistance, whose evangelical practice — non-resistance, unconditional love, and the inward experience of the kingdom of God — expresses his degenerate physiology. Drawing on Dostoevsky, Tolstoy, Renan, and nineteenth-century medical literature, it is argued that Nietzsche views the evangelical message not as doctrine or promise but as practice and experience, proposing a coherent and typologically grounded reading of the gospel lived by Jesus.
Copyright (c) 2025 Allan Davy Santos Sena https://creativecommons.org/licenses/by/4.0
O propósito do presente artigo é apresentar e interpretar alguns pressupostos estético-teóricos presentes no prólogo de Assim falou Zaratustra. Isso será feito tendo como pano de fundo uma constelação de temas e problemas já tratados pelas poéticas modernas no século XIX.
Copyright (c) 2025 André Muniz https://creativecommons.org/licenses/by/4.0
O corpo dionisíaco e a embriaguez transfiguradora (Verklärungsrausch)
O artigo parte da noção nietzschiana de que o dionisíaco é um “jogo com o jogo” — uma duplicação performativa da embriaguez (Rausch) — que embaralha os polos ativo e passivo no processo artístico, desfazendo a cisão entre criação e recepção, êxtase e reflexão. A embriaguez dionisíaca, enquanto transfiguração afetiva e corporal, instaura uma experiência intensiva em que se conjugam lucidez e delírio, dor e forma, consciência e vertigem. A partir da análise do coro trágico e da dinâmica entre apolíneo e dionisíaco, o texto explora o conceito de Verklärungsrausch como núcleo vital da arte trágica, contrapondo-o ao niilismo racional do socratismo estético. A tragédia é pensada como evento corporal de descarga mimético-afetiva, no qual a obra emerge como visão transfiguradora do sofrimento, seduzindo à vida por meio de uma estética não metafísica, mas ritual, performativa e visionária.
Copyright (c) 2025 Marcelo Hanser Saraiva https://creativecommons.org/licenses/by/4.0
From Meister Eckhart to Nietzsche: Living Beyond God
This paper interprets a brief quote Nietzsche makes from Meister Eckhart's Sermon 52, where the radical nature of the Rhenish mystic's doctrine of poverty and detachment reaches heterodox expressions. For Eckhart, the essence of freedom is not determined by a will or the exercise of human free will, but rather concerns the very nature of the human being and the possibility of always returning to the depths of original indistinction. First, it exposes Nietzsche's critique of Christianity and how he safeguards its primitive and original meaning as beatitude. Next, it seeks to outline the general lines of Eckhartian thought and the context of the quote Nietzsche quotes. Finally, it seeks to consider how Eckhartian quotes relate to Nietzschean thought, especially regarding the experience of freedom and the divine that give rise to a transformation of humanity itself and the meaning of all things, including God.
Copyright (c) 2026 Oscar Federico Bauchwitz https://creativecommons.org/licenses/by/4.0
Devotion and conviction in the Anthropocene:
I discuss how a broader concept of nihilism might take shape, using some “anthropocenes” or scenes from the ongoing climate war theater. The following ones are highlighted: carbon economy, negationism, anthropocentrism, technosciences of prosperity, scientific devotion and scientific creation. The main hypothesis concerns Nietzschean “will to truth”. It remains a comprehensive and powerful critique of the powerlessness to create values and the desperation to create commodities. The very idea of progress turns out to be an important philosophical question. Given that “theology” is not necessarily a marked term in Nietzsche's work, we will discuss the survival of theology, especially in the scientific field, based on the "death of “god” and its unburied corpse, which means some pervasive system of convictions underneath technoscience. A secondary hypothesis is that the concept of nihilism, quite worn out, has camouflaged itself and reappeared in contemporary approaches to science (sociology of technique, social studies of science, etc.).
Copyright (c) 2026 Carlos Estellita-Lins https://creativecommons.org/licenses/by/4.0
Feast of the Ass. Feast of Fools. The Parody of the Liturgy of the Mysteries in Nietzsche's Work.
This text is based on an original philosophical insight by Giorgio Agamben regarding the relationship between comedy and seriousness, including a strategic reference to the figure of Zarathustra, to develop a reflection on the link between the parodic critique of Christianity and the diagnosis of cultural modernity in the philosophy of Friedrich Nietzsche.
Copyright (c) 2026 Oswaldo Giacoia Junior https://creativecommons.org/licenses/by/4.0
Ecumenism, diversity and disability in Nietzsche
This article intends to present and discuss aspects related to the cultivation of cultures, as presented in Human, all too human, emphasizing the importance of setting ecumenical objectives for such a task, as well as the role of the diversity and disability within that dynamics. Guided by a naturalistic tendency and ecumenical principles, guided by the knowledge of the specific conditions of gestation of each culture, Nietzsche's hypotheses seek to oppose the imminence of tyranny based on an all-encompassing universal knowledge, without thereby bequeathing the fate of cultures to chance. On the other hand, at the same time that they demarcate a critical position in relation to Spencerian sociobiology, they also provide elements for thinking about deficiencies beyond their usual understanding. That is, not only as deficiencies to be suppressed by physical and psychic leveling – in relation to the mediocrity and homogeneity proper to social groupings, submitted to a certain logic of efficiency – but as transvaluative powers that, through the inclusion or inoculation of the diverse, would prevent dullness and promote – in a specific sense – the progress of a culture.
Copyright (c) 2026 Gustavo Bezerra do Nascimento Costa https://creativecommons.org/licenses/by/4.0
This paper aims to map the different notions of race Nietzsche employs throughout his oeuvre. I examine his varying definitions of the term and whether it has, according to Nietzsche, any use in the cultural battles in which philosophy should be engaged. Although I begin by tracing the occurrences of the concept in his early and middle-period works, I concentrate on Nietzsche’s later published writings, where his interest in race increases dramatically. This growing interest in race is linked to the physiological turn in the 1880s and to his late normative agenda, which follows the racial thinking of his day by insisting that breeding is essential to human development. In the last five years of his productive life, Nietzsche repeatedly claimed that thought is the product of physiology. Race and physiology determine thought, and European thought is in crisis. Nietzsche’s solution is to breed a new European race (although sometimes he writes of class as opposed to race), but in order to carry out a successful breeding project he argues it is first necessary to undermine the self-congratulatory racial myths of the time (such as the purity of an alleged German Race, the inferiority of the Jews and the like). So, even while Nietzsche scorns much of the racial thinking that predominates in his day, he never gives up the notion that the breeding of humans is not only possible but desirable.
Copyright (c) 2025 James Winchester https://creativecommons.org/licenses/by/4.0
This essay revisits Nietzsche’s meta-political (or archipolitical) speculations about Europe through the interlocking prisms of class and race. It explores the extent to which something like a ‘class racism’ – or, in Domenico Losurdo’s formulation, a ‘transversal racism’ – can be seen to operate in Nietzsche’s anti-democratic visions of European unification. In a concluding section, it traces elements of Nietzsche’s later problematisation of a European ‘great politics’ in the often-neglected political dimension of his writings on Ancient Greek tragedy and the cultural necessity of slavery, while also touching upon the way in which these writings have served as a resource for anti-colonial poetics.
Copyright (c) 2025 Alberto Toscano https://creativecommons.org/licenses/by/4.0
A abordagem proto-fenomenológica do problema teórico da raça em Nietzsche
This paper aims to present Nietzsche’s reflections on race in two stages. It begins by ascribing to Nietzsche a sort of race formalism, which is first characterized (in contrast to blood-based race theories, which were much more popular in his day) and then assessed (in its theoretical and normative advantages and deficiencies). Nietzsche’s race formalism allowed him to resist, on the one hand, a merely reductionist or even eliminativist position, which was to be expected given his sceptical bent and, on the other hand, to resist the ideological allure of materialist explanations and classifications, with their self-congratulatory myths of racial purity and the like. At the same time, Nietzsche’s formalism conveys a disturbingly cavalier indifference toward the peoples and tribes — not to mention the individuals — who constitute the material component of race. This indifference finds its most notorious expression in his occasional references to racial cultivation as exercises in breeding [Züchtung]. By modelling the cultivation of races on the domestication of animals, he implies that the recipients of cultural form are mere animals, antecedently lacking in meaningful culture and education. Although he decries the petty nationalism and xenophobia that motivate these rival accounts, he produces an alternative theory of racial cultivation that is similarly objectionable on moral grounds. After discussing Nietzsche’s race formalism, the paper moves on to its second stage, which addresses the close connection between race and bodily cultivation, that is, the topic of racial embodiment. What is at stake here is the unique work of acculturation, which allows some people and nations to acquire the status of a genuine race by equipping the individual bodies of their members with a trusty set of instincts, on which they may pre-reflectively rely for their most basic dispositions of embodiment. This set of instincts and dispositions constitutes the microstructure of the ‘invisible’ body, whose dynamics Nietzsche tries to describe in what the paper dubs his proto-phenomenological approach to racial embodiment.
Copyright (c) 2025 Daniel Conway https://creativecommons.org/licenses/by/4.0
Nietzsche como filósofo do cultivo seletivo racializado
The Nazis offered a distorted reading of Nietzsche by assimilating his racial ideas to their own, but the dominant reading of Nietzsche today is equally false in so far as it minimizes the racial aspect of his philosophy. The tendency of his apologists has been to focus on his anti-antisemitism, but the main problems arise from his endorsement of both racialized slavery and especially racialized breeding or eugenics. Nietzsche’s ideas of race were not especially original, contrary to some commentators; they were very much rooted in and informed by the racial theorists of his time, at least one of whom, Otto Ammon, praised him for recognizing the significance of race for culture. When Nietzsche advocated the breeding of a stronger race, he did not have in mind a program that stopped with cultivation or education; he was advocating artificial selection.
Copyright (c) 2025 Robert Bernasconi https://creativecommons.org/licenses/by/4.0
Este artigo examina as interseções entre a filosofia nietzschiana e o pensamento afro-americano, com foco especial na teoria racial. O autor relata seu contato pessoal com as obras de Nietzsche e como isso influenciou seu desenvolvimento filosófico, levando-o ao pragmatismo e ao Afrocentrismo. Ele se envolve criticamente com a abordagem afrocêntrica de Molefi Asante, destacando seus pontos fortes na recuperação da agência africana, mas também criticando suas tendências essencialistas e a falta de envolvimento com as complexidades raciais contemporâneas. Ele contrasta essa abordagem com a posição eliminativista de K. Anthony Appiah, que defende a inexistência de raças e a nocividade das categorias raciais. A abordagem eliminativista de Appiah em relação à raça baseia-se na autoridade epistêmica exclusiva que ele atribui às ciências naturais, ou assim argumenta o autor. Usando insights nietzschianos, ele defende uma teoria crítica e historicista da raça que a reconhece enquanto construção social e, ao mesmo tempo, aborda as realidades vividas e a dinâmica social dos indivíduos racializados. Inspirado tanto por Nietzsche quanto pelo pragmatismo, ele convoca os teóricos a abraçarem a complexidade das identidades raciais para promover uma compreensão mais inclusiva e justa da raça. O leitor deve ter em mente, no entanto, que alguns dos debates reconstruídos aqui são representativos dos primórdios da Teoria Crítica da Raça. Portanto, este artigo é, em grande medida, um documento histórico.
Copyright (c) 2025 Paul Taylor https://creativecommons.org/licenses/by/4.0
Algumas considerações acerca da mistura de povos ou raças no pensamento de Nietzsche
The mixture of races and peoples appears in contrasting ways in Nietzsche's texts. Sometimes the mixture is praised for its richness of characteristics, other times it is accused of being responsible for degeneration. The objectives of this article are: first, to investigate whether the second perspective is justified by a possible influence of Arthur de Gobineau's ideas; and second, whether we can, in the context of Nietzschean physiopsychology, find some positive role for the mixture. After we have established that: 1) the Nietzschean notion of race that fits the goals of his own philosophy, that is, multiplicity, continuous change and the creation of new cultures, is that of the cultural type; and 2) there is no reason to think of an influence of Gobineau on Nietzsche, we propose that the good European, the physiopsychological type that results from the mixture of European peoples, enables the elevation of culture.
Copyright (c) 2025 Wilson Antonio Frezzatti Junior https://creativecommons.org/licenses/by/4.0
Nietzsche viveu numa atmosfera na qual o antissemitismo era tão difundido que havia se tornado banal; ele foi cercado por antissemitas militantes – o círculo wagneriano – e por vezes virulentos, como seu cunhado, sem sucumbir a essa ideologia, que ele recusa e critica duramente, o que o torna uma exceção entre os filósofos da época. Não obstante, essa ausência de antissemitismo não protege os “Judeus” em geral de sua crítica, uma vez que ele os acusa de terem criado historicamente a figura do sacerdote e, desse modo, de terem gestado o cristianismo. Afora esse aspecto histórico, Nietzsche não demonstrou nenhum interesse particular pela história dos judeus de seu tempo e ignorou completamente as mudanças que estavam em vias de acontecer na Europa. “Judeu” é, de fato, aos seus olhos, uma categoria não da história real, mas da história “verdadeira”, isto é, aquela de uma sucessão de inversões de valores, sendo os judeus parcialmente responsáveis pela dominação crescente dos valores cristãos.
Copyright (c) 2025 Marc de Launay https://creativecommons.org/licenses/by/4.0
O projeto nietzschiano de um cultivo europeu
This article analyzes the European project of breeding that Nietzsche presents from Human, all too human onwards. I try to show, firstly, that it is indeed a biological-cultural breeding project, in the sense of what Nietzsche calls Züchtung in Beyond Good and Evil; secondly, that this breeding is initially thought of on the scale of a geographical Europe that distinguishes itself from the United States and, more generally, from the world; and, thirdly, that an essential matrix of all this reflection is the Nietzschean interpretation of Greek breeding, that is, of the very complex process of intermingling to which Nietzsche attributes the emergence of ancient Greek culture.
Copyright (c) 2025 Emmanuel Salanskis https://creativecommons.org/licenses/by/4.0
Nietzsche and Fanon on the Political Breeding of Race and Class as Caste
Nietzsche’s On the Genealogy of Morality suggests aristocracies inadvertently produce a dangerous “slavish” counter-type of moral agency grounded in resentment and exhibiting a morality of resignation. Throughout the text, he conflates biological and political registers, speaking of human types as “species” (die Spezies) and classes as “races” (die Rassen), thus implying all human kinds are socially constructed and that their primary cause is political organization. It’s in this sense that Nietzsche is a “radical aristocrat.” Against the conservative view that social hierarchy mirrors a fixed order in nature, he recognizes hierarchies create the types they seek to preserve, precisely against natural contingency. This poses a practical dilemma for aristocracies: how maintain an underclass without provoking the slavish psychology and morality that undermine aristocratic values? In other texts, Nietzsche develops an answer with his interpretation of the Hindu law of Manu. Every aristocracy must create the illusion that classes are natural castes rather than political constructions. Caste-systems are cultural and ideological institutions designed to protect class-systems by giving class identities the appearance of fixed “species”: deeply-internalized forms of psychology and moral agency that reinforce class positions by being more rigidly-defined and easily socially recognized. In The Wretched of the Earth, Frantz Fanon subversively redirects this theory away from Nietzsche’s reactionary aims toward revolutionary ones, applying its logic to the racialized hierarchy of colonization. Fanon also blurs the line between the social and biological, referring to colonizer and colonized as different “species” (espèces) and suggesting social position causes class-groups to develop the deep psychological and moral identities characteristic of castes. For Fanon, race is the primary way colonized societies materially support caste-ideology. Though socially-determined, race-concepts are anchored in visible differences, giving the class position of the colonized a false appearance of naturalness. However, against Nietzsche, who blames the oppressed for slave morality, Fanon insists “the colonizer creates the colonized.” Slavish psychology originates in the ruling class who, to save their good conscience, reinterpret privilege as merit by adopting a Manichean view of the colonized as essentially evil, leading to deep-seated hatred for them as a racialized caste. The colonizers’ primary psychology of resentment in turn produces a secondary psychology of resentment among the colonized, shaping both into opposing “species,” identities grounded in each other’s exclusion, pressing the colonized not (as Nietzsche thinks) toward moral revolt but toward political revolution. Fanon’s critical reconstruction of Nietzsche’s caste-theory has three important consequences. First, Nietzsche’s analysis implies, against his own hopes, that aristocracies necessarily produce their own downfall. Second, if race is politically constructed as a disguised form of class, racism cannot be overcome independently of the class structures it was created to disguise. However, third, if caste-systems produce not just racist attitudes, practices, and social structures but also the racist as a species of psychological identity grounded in resentment, then while class politics can resolve racism’s historical origins, it will not prevent its continuation among existing members of that type. Consequently, anti-racist politics cannot be reduced to issues of either class or race alone.
Copyright (c) 2025 Donovan Miyasaki https://creativecommons.org/licenses/by/4.0
O presente artigo visa reconstruir o conceito de “raça” na obra de Nietzsche, especialmente em seus escritos tardios. Procuramos testar a hipótese de que Nietzsche teria tentado uma reforma do conceito de raça, com o intuito de evitar as insuficiências descritivas e normativas da teoria racialista clássica, tornando a noção (a) descritivamente mais acurada e (b) mais adequada à sua agenda normativa. Tendo por objetivo situar a posição de Nietzsche em um espaço puramente abstrato de possibilidades conceituais, a primeira seção apresenta as linhas gerais de dois programas contemporâneos em filosofia da raça, a abordagem naturalista-eliminativista de Kwame Appiah e a construtivista de Sally Haslanger, nas suas versões inaugurais. As demais seções focam no tratamento que Nietzsche oferece do problema da raça e procuram inferir desse tratamento uma definição do conceito. Na sequência, avaliamos em que medida essa definição conserva certos traços da concepção clássica e em que medida ela corresponde a uma versão revisada do conceito. Nietzsche utiliza o termo “raça” de formas variadas, referindo-se ora a nações e grupos étnicos, ora a classes e estamentos sociais. Embora recuse diversos pressupostos da noção racialista (raças não são unidades biologicamente discretas), substituindo essa noção por uma noção protoconstrutivista (raças são feitas, não inatas), culturalista e historicista de raça, Nietzsche vê na tese lamarckista da herança dos caracteres adquiridos uma forma de manter as ambições explicativas do conceito sem seus pressupostos essencialistas. A parte final do artigo avalia o potencial e as limitações da definição revisada do conceito de raça, tanto de um ponto de vista explicativo quanto normativo, recorrendo a critérios tanto internos quanto externos ao projeto nietzschiano. Embora Nietzsche se oponha ao antissemitismo e ao racismo intrínseco, ele ainda faz generalizações racistas e propõe um projeto eugenista de cultivo de uma raça europeia (depurada), com fortes conotações imperialistas. No entanto, sua abordagem pode ser útil para outras finalidades políticas e explicativas, desde que separada dos aspectos mais problemáticos de sua agenda normativa.
Copyright (c) 2025 Rogério Lopes, Daniel Melo Soares https://creativecommons.org/licenses/by/4.0
A Genealogia da Moral de Nietzsche sugere que aristocracias produzem um contratipo escravo perigoso de agência moral fundamentada em ressentimento, que exibe uma moralidade de resignação. No decorrer do texto, ele mescla os registros biológico e político ao falar de tipos humanos como “espécies” (die Spezies) e de classes como “raças” (die Rassen), implicando com isso que todos os tipos humanos são socialmente construídos e que sua causa primária é a organização política. É neste sentido que Nietzsche é um “aristocrata radical”. Contra a visão conservadora de que a hierarquia social reflete uma ordem fixa na natureza, ele reconhece que hierarquias criam os tipos que buscam preservar, precisamente contra a contingência natural. Isto coloca um dilema prático para as aristocracias: como manter uma subclasse sem suscitar uma psicologia e uma moral escravas que [inevitavelmente] enfraquecem os valores aristocráticos? Em outros textos, Nietzsche responde com sua interpretação da lei Hindu de Manu. Cada aristocracia deve criar a ilusão de que classes são castas naturais em vez de construções políticas. Sistemas de castas são instituições culturais e ideológicas feitas para proteger sistemas de classes, por darem aparência de “espécies” fixas às identidades de classe: formas profundamente internalizadas de psicologia e agência moral, que reforçam posições de classe por serem mais rigidamente definidas e facilmente reconhecidas socialmente. Em Os Condenados da Terra, Frantz Fanon, de forma subversiva, redireciona essa teoria para longe das metas reacionárias de Nietzsche, na direção de outras revolucionárias, aplicando a lógica de Nietzsche à hierarquia racializada da colonização. Fanon também torna turva a linha entre social e biológico, referindo-se a colonizador e colonizado como “espécies” diferentes (espéces) e sugere que uma posição social faz com que indivíduos agrupados em classe desenvolvam as profundas identidades psicológicas e morais características de castas. Para Fanon, a raça é o meio primário de sociedades colonizadas darem suporte material à ideologia de casta. Apesar de socialmente determinados, conceitos de raça são ancorados em diferenças visíveis, conferindo à posição de classe do colonizado a falsa aparência de naturalidade. No entanto, contra Nietzsche, que culpa o oprimido pela moralidade do escravo, Fanon insiste que “o colonizador cria o colonizado.” A psicologia escrava se origina da classe dominante que, para salvar sua boa consciência, reinterpreta o privilégio como mérito, adotando uma visão maniqueísta de que os colonizados são essencialmente maus, o que leva ao bem assentado ódio contra eles como casta racializada. A psicologia primária do ressentimento dos colonizadores produz uma psicologia secundária do ressentimento entre os colonizados, dando forma a ambos como “espécies” opostas, identidades fundamentadas na exclusão um do outro, empurrando os colonizados não (como Nietzsche pensa) na direção de uma revolta moral, mas na direção de uma revolução política. A reconstrução crítica de Fanon da teoria de castas de Nietzsche tem três consequências importantes. Primeiro, a análise de Nietzsche implica, contra suas próprias esperanças, que aristocracias necessariamente produzem sua própria queda. Segundo, se a raça é politicamente construída como uma forma dissimulada de classe, o racismo não pode ser superado sem a superação das estruturas de classe cuja dissimulação motivou sua criação. Contudo, terceiro, se o sistema de castas produz não somente atitudes racistas, práticas e estruturas sociais, mas também o racista como espécie de identidade psicológica fundamentada no ressentimento, então enquanto classes políticas podem esclarecer as origens históricas do racismo, isto não evitará a continuidade do racismo dentre os membros existentes daquele tipo. Por consequência, políticas antirracistas não podem ser reduzidas a problemas de classe ou raça isoladamente.
Copyright (c) 2025 Rogério Lopes, Ernani Chaves https://creativecommons.org/licenses/by/4.0
Nietzsche's decision to use the aphorismatic style of writing from 1878 onwards emerges as the exemplary form of experimentalism that characterizes his philosophical work from this period onwards. In this way, the experimental nature of Nietzsche's ideas begins in his philosophy, now recognizing the all too human aspect of his ways of valuing. Writing in the shadow of the wanderer requires its readers to have their fingers on the pulse, following, above all, the author's experiences (Erlebnis). The writing of The Wanderer and His Shadow, from 1879, will serve here as a starting point for experimenting with the possibility of a performance by the author, insofar as, finding himself ill, he writes himself to great health.
Copyright (c) 2025 Leonardo Pablo Origuela Santos https://creativecommons.org/licenses/by/4.0
A versão original do artigo não possui resumo feito pelo autor.
Copyright (c) 2025 Claus Zittel https://creativecommons.org/licenses/by/4.0
"Doze Cartas de um Herege Estético" de Karl Hillebrand
Tradução da Primeira das "Doze cartas de um herege estético", de Karl Hillebrand, publicadas em 1873. Nela, Hillebrand expressa seu descontentamento com a estagnação criativa que a arte que lhe era contemporânea estaria vivenciando, sobretudo devido à abundância de comentadores e comentários que impedem a contemplação direta de uma obra de arte. Apesar do tom crítico de sua carta, Hillebrand também prediz o surgimento de um artista que irromperia desses limites e libertaria toda uma nova geração de artistas. Além de sua importância histórica, Hillebrand merece atenção devido a sua relação com o jovem Nietzsche, sobretudo no período de suas Considerações Extemporâneas, como intentamos mostrar na Introdução à tradução.
Copyright (c) 2025 Lucas Pires Ramos, Saulo Gabriel Luiz Dias https://creativecommons.org/licenses/by/4.0
The article discuss the problem of the lie in Nietzsche Research, adopting as its focus of analysis the unpublished essay On Truth and Lie in the Extramoral Sense (WL). Precisely, we research investigates the statute of the poetic lie in WL. By poetic lie we mean a discourse based on artistic devices (metaphors) that problematize the semantic function of language. As central arguments of the study, we defend: i- the statute of the poetic lie in Nietzsche’s philosophy does not refer to a critique of the logical-speculative character of language, i.e., of the foundations of knowledge, but has a specific aesthetic approach, namely: to enable a reflection on a language freed from the referential function; ii- likewise, the poetic lie in WL is not opposed to the truth, but presents itself as a manifestation of a certain “linguistic skepticism”; iii- linguistic skepticism would be, then, one of the keys to understand the lie as a poetic language founded on metaphor, in Nietzsche. We have as starting point assumptions that identify a gap in the way specialized investigations approach the theme of lies in Nietzsche’s philosophy, starting with On Truth and Lie, since epistemological versions are prioritized to the detriment of those centered on poetic traditions.
Copyright (c) 2025 Maria Raquel Gomes Maia Pires https://creativecommons.org/licenses/by/4.0
Nietzsche e os marcos críticos do feminismo
The objective of this paper is to interpret Nietzsche’s critique of emancipatory feminism under the aegis of the “enlightenment on the self...” of women (BM, Our Virtues, 232). Our hypothesis is that such a critique would point out that feminism is based on — and remains marked by — an instrumental reason derived from the faith in the intrinsically masculine truth criterion of the Western philosophical tradition (knowledge instinct/truth instinct). We will outline how such a belief eventually not only permeates first-wave feminist ideology (forged in the wake of the values of the French Revolution), but comports it, reflecting a certain alienation of woman’s “self” from a feasible “in-itself”. For this, we will use aphorism 232 from Beyond Good and Evil as a privileged reference for our reading. Following, we will show that the problem of feminism, endorsed by the Enlightenment notions of emancipation and enlightenment, for Nietzsche, is conditioned by the passive acceptance of man’s scientific way of being (and its truths). To conclude, we will take stock of the main discussions that have taken place in the course of this writing by remarking on important concepts such as that of body and nature. For, if in fact rational behavior reflects man’s artificial self and ultimately provides a subjective model to be applied to feminine nature, then we are inclined to hold that the task properly feminist and, consequently, “woman’s”, should be alternatively: the elaboration of herself from her own aesthetic potentialities conformed solely and exclusively to her creative (counter-imitative) nature.
Copyright (c) 2024 Fernando Machado https://creativecommons.org/licenses/by/4.0
Relações entre espaço, tempo e causalidade na teoria do conhecimento de Kant e os esboços epistemológicos de Nietzsche
This article analyses the influence of Kantian epistemology on Nietzsche’s early writings, especially The Birth of Tragedy and On Truth and Lie in an Extra-Moral Sense. The focus is on the notions of space, time and causality, which are examined both in Kant’s Critique of Pure Reason and in Nietzsche’s works. The article shows how the German philosopher incorporated and transformed these ideas in his juvenile epistemological sketch, approaching and distancing himself from Kantian thought at different moments. Nietzsche's approach to Kantian aesthetics (circumscribed by space-time and permeated by causality) was only a starting point for the construction of his unsystematic epistemological outline. In a convergence between knowledge and physiology, Nietzsche's epistemic sketches begin to approach naturalist postulates, transmuted into a sui generis naturalism.
Copyright (c) 2024 Dr. Márcio Luiz, Dr. Ricardo Toledo https://creativecommons.org/licenses/by/4.0
O espírito cômico no pensamento de Nietzsche
The present paper intends to offer an interpretation of the philosophy of Nietzsche, highlighting the role of the spirit of the comedian in the elaboration of his criticism of culture. It explores the critics on the socratic-platonic way of thinking, the basis of all of western thought which invaded different spheres of human life such as art, science and philosophy. Such hegemony represents, for Nietzsche, a process of civilization decay, since such thought, far from emerging from a free dionisiac inventivity, is born of the need for security.Therefore we inherited a way of thinking that privileges what is stabel and ideal, disguising the transient and sensitive aspects of human life. In this context, the experience of the comediant and of the satyr must be rescued. In order to access such experience, however, we need to go beyond the herd moral tought by tradition, unmasking it and giving birth to a free spirit genealogic way of thinking which, facing life as a constant ficcional process, loves it unconditionaly. The pretension of finding “truth”, together with the austere attitude that follows, is then abandoned, opening space to the attitude of the satyr which, transpassed by the spirit of comedy and dance, creates fictions that are useful to life.
Copyright (c) 2024 Lucas Vieira https://creativecommons.org/licenses/by/4.0