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Nietzsche and christianity

100%
Szklarska A.
Internetowy Magazyn Filozoficzny Hybris
|
2015
|
vol. 29
|
issue 2
102-125
EN
The article presents connections between philosophy of Nietzsche and the Christian tradition. Author's considerations are not restricted to how Nietzsche assessed Christianity and what he thought of it, but rather: did he reason aptly, did he grasp it correctly. It is a fact that Nietzsche fights with Christianity, which does not prevent him from internalizing some Christian themes in spite of having a very superficial and incomplete picture of it. There are unquestionable differences in both doctrines such as the relationship to the issues of truth, compassion, transcendence, mercy and eternity. Nevertheless they share a large number of common elements: praise for authenticity, creativity and freedom, the ethics of dignity, the postulate of self-formation, appreciation of suffering, rejection of revenge and everything that is small and false, and finally, discipline of the will craving repetition as a confirmation of self, faithfulness to self.
2
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Śmierć i (wieczny) powrót Zaratustry

86%
Kruszelnicki M.
Internetowy Magazyn Filozoficzny Hybris
|
2018
|
vol. 43
|
issue 4
1-15
EN
The paper argues that F. Nietzsche’s magnum opus Thus Spoke Zarathustra can be looked upon as a narrative about the protagonist’s maturation to understand, articulate and accept the thought of the eternal return which is tantamount to accepting the prospect of his own imminent death and the enigma of afterlife. I seek to prove that Zarathustra purposely defers systematic and coherent explanation of his deepest thought, as well as he dismisses its interpretations proposed by his animals, disciples, and by his main enemy – the dwarf. The thought of the eternal return can only be revealed, enacted. For this purpose, Zarathustra must actually die and return and by so doing bestow on the next generations the gift of his secret intuition. It can be argued convincingly that the last two chapters of part IV of Thus Spoke Zarathustra are conceived as a powerful performative reenactment of the thought of the eternal return as a selective force. The force, however, which does not bring a different (resp. “better”, “stronger”…) existence, as Gilles Deleuze would want it, but the very same, identical life.
3
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Co i dlaczego należy omijać? Propozycja interpretacji pewnej przypowieści z Tako rzecze Zaratustra Fryderyka Nietzschego

86%
Szklarska A.
Kultura i Wartości
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2012
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issue 3
69-78
EN
During every journey, including the journey of life, one has to be able to choose which places are worth visiting and which one can leave out along the way. It is very import_ant to wander consciously. This is the main subject of the parable „On Passing By” from Thus Spake Zarathustra. The passing, avoiding in the title is something different than simply going by. It underlines leaving behind things which aren’t good or interesting enough to hold onto. During our lifetime we collide with different places, situations and phenomena, which aren’t worth getting involved with. In these cases it is better to continue your journey in search of what is more valuable. You must be able to ignore stupidity and evil. The wisdom of Zarathustra is as follows: where you can’t love and what you can’t love, just leave it behind you and go searching for other, new places. Zarathustra agrees with the description of the city presented by the fool. People there are hostile to each other, they live in a hurry but lack any aim or purpose for their chase. They are thoughtless, vain and fair-weathered, dependent on the opinion of others. The city is a perfect place for debauchery. The only virtue that they know there is the official one, according to the rule, convention, accomplished for the recognition of others. The big city in this allegory is a collective man, the existential ‚they-self’ which enslaves us and makes us live like we are supposed to live on various planes. According to Jung, Zarathustra has to sentence himself to life as a recluse and walk away because he is not able to love collective man. From Heidegger’s point of view, freedom is something very hard to preserve, therefore falling into the ‚they-self ‚ is common. The fool disgusts Zarathustra, as with his attitude he testifies against his philosophy, destroying the meaning of his message. The article explains the source of the mistake that the fool commits.
PL
Przypowieść „О mijaniu” z Tako rzecze Zaratustra Nietzschego traktuje o tym, jak ważne jest, by świadomie prowadzić swoje życie, sensownie wybierać przystanki życiowej podróży. Nie należy łączyć tytułowego „mijania” z przemijaniem, upływem czasu, wskazuje ono bowiem na wymijanie, obchodzenie wokół tego, co nie zasługuje na naszą uwagę. Człowiek jest stale narażony na zderzanie się z sytuacjami, fenomenami, które nie są warte tego, by się w nie angażować i przy nich zatrzymać, jednak nie każdy potrafi ominąć je i iść dalej w poszukiwaniu tego, co bardziej wartościowe. Nauka Zaratustry jest następująca: gdzie kochać nie można, czego kochać nie można, to na swej życiowej drodze należy ominąć, zostawić za sobą. Tam, gdzie człowiek nie jest zdolny do miłości, powinien szukać nowego miejsca. Wielkie miasto ukazane w tej przypowieści to człowiek zbiorowy, owo egzystencjalne „się”, które nas zniewala i za sprawą którego na wszystkich płaszczyznach żyjemy tak, jak „się” żyje. W interpretacji Junga Zaratustra musi skazać się na pustelnictwo i odejść, bo nie jest zdolny kochać człowieka zbiorowego. Jednak dystans wobec stadnej moralności i odrzucenie życia w ramach konwencji mogą być zaledwie wstępem do twórczego, spełnionego życia, nie są dlań wystarczające ani go nie gwarantują. W artykule wyjaśnione zostaje na czym polega fundamentalny błąd, jaki popełnia błazen, który w sposób wypaczony zrozumiał naukę Zaratustry.
4
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Content available

Śmierć i (wieczny) powrót Zaratustry

86%
Kruszelnicki M.
Internetowy Magazyn Filozoficzny Hybris
|
2018
|
vol. 43 (4)
EN
The paper argues that F. Nietzsche’s magnum opus Thus Spoke Zarathustra can be looked upon as a narrative about the protagonist’s maturation to understand, articulate and accept the thought of the eternal return which is tantamount to accepting the prospect of his own imminent death and the enigma of afterlife. I seek to prove that Zarathustra purposely defers systematic and coherent explanation of his deepest thought, as well as he dismisses its interpretations proposed by his animals, disciples, and by his main enemy – the dwarf. The thought of the eternal return can only be revealed, enacted. For this purpose, Zarathustra must actually die and return and by so doing bestow on the next generations the gift of his secret intuition. It can be argued convincingly that the last two chapters of part IV of Thus Spoke Zarathustra are conceived as a powerful performative reenactment of the thought of the eternal return as a selective force. The force, however, which does not bring a different (resp. “better”, “stronger”…) existence, as Gilles Deleuze would want it, but the very same, identical life.
5

Ewangelia Zaratustry - pozytywne przesłanie negatywnej teologii Fryderyka Nietzschego

58%
Brejdak J.
Roczniki Kulturoznawcze
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2015
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vol. 6
|
issue 1
59-90
PL
Artykuł jest próbą dotarcia do pozytywnego przekazu Nietzscheańskiego Zaratustry oraz próbą jego rekonstrukcji. Przekaz ten koncentruje się na trzech zasadniczych filarach: 1) pokonywaniu odruchu zemsty, 2) cnocie darzącej oraz 3) doczesnym wymiarze Królestwa Bożego. Ten w sensie metody negatywno-majeutczny przekaz w zdumiewający sposób wydaje się zbliżać do przekazu Jezusa z podstawowymi filarami jego sposobu życia: 1) przebaczania qua pokonywanie odruchu zemsty, 2) miłości qua cnoty darzącej, czy 3) doczesnego wymiaru Królestwa Bożego, do którego kluczem staje się przebaczenie. Początek tego Królestwa jest, wbrew faryzejskiej koncepcji Królestwa Bożego, nie na końcu dziejów, ale tu i teraz. Nietzscheański Zaratustra, wbrew masywnej krytyce zarówno pod adresem Apostoła Pawła, jak i Ewangelistów, wydaje się być bardziej uczniem niż adwersarzem Jezusa, a uzasadnieniem owej krytyki jest, zdaniem Nietzschego, sprzeniewierzanie się Jego intencjom. Z tej potrzeby zrodziła się „Piąta Ewangelia”, jak nazywał swego Tako rzecze Zaratustra Fryderyk Nietzsche.
EN
This is an attempt of reconstruction of the positive preaching of the Zarathustra’s negative theology. His message based on three pillars 1) overcoming an impulse of revenge, 2) virtue of gift-givining, 3) earthly dimension of the Kingdom of Heaven. This maieutic message resembles astonishingly the message of Jesus with the basic pillars of his way of life: 1) forgiveness qua an overcoming an impulse of revenge, 2) love qua a virtue of gift-givining, 3) earthly dimension of Kingdom of Heaven with a forgiveness as the key to it. The begin of the Kingdom of Heaven is, against to the Phariseec concept of The Kingdom, not in the end of time but here and now possible. The Nietzschean Zarathustra against to the massive critics addressed either to Apostle Paul or to the Evangelists seems to be more an adapt then an adversary of Jesus and the foundation of his critics lays according to Nietzsche in their rejection of Jesus’s intention. From this need arises “The Fifth Gospel” as Thus Spoke Zarathustra was called by Friedrich Nietzsche.
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