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'INCUBATION' OF THE WILL TO POWER IN EUROPEAN METAPHYSICS (IN MARTIN HEIDEGGER'S INTERPRETATION AFTER THE 'TURN') ('Inkubacja' woli mocy w metafizyce europejskiej (w interpretacji Martina Heideggera po 'zwrocie'))

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Borowska E.

Przegląd Filozoficzno-Literacki

2010

vol. 9

issue 2(27)

259-278

The inspiration for this article was Heidegger's claim in the second volume of Nietzsche that philosophy of will to power was the final result and complement of European metaphysics. Metaphysics of will is one of four main plots of a book prepared by the author of article, entitled Problem of Metaphysics. The Evolution of European Metaphysics in the View-point of late Heidegger. The paper begins with Heidegger's problem of destruction of metaphysics. This destruction is in fact the immanent critique of European philosophical consciousness. An analysis of the notion of will to power and the notion of will to will follows. Next, the author supports her claim that 'incubation' of the will to power began in the Middle Ages, not in the modern times (Descartes), as Heidegger maintained. Reflection upon Heidegger's opinion on German idealism (except for late Schelling) was concerned with will to self-consciousness as a specific prelude to Nietzsche's will to power. At the end of the paper, the overman as shape of humanity related to the ontological project of will to power is taken into account. The Second World War proved how real was the peril of destruction of human nature, argues Heidegger. After the war, the general attitude to a being as a whole didn't change, so the danger is still there. Therefore, the statement of late Heidegger: 'to give up the will' becomes especially important; it is worthwhile to indulge in contemplative thinking (just like Greeks) as opposed to the modern instrumental reason.

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1 Przegląd Filozoficzno-Literacki

1 2010

1 Borowska E.

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'INCUBATION' OF THE WILL TO POWER IN EUROPEAN METAPHYSICS (IN MARTIN HEIDEGGER'S INTERPRETATION AFTER THE 'TURN') ('Inkubacja' woli mocy w metafizyce europejskiej (w interpretacji Martina Heideggera po 'zwrocie'))