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volja po ničeu, volja po šopenhaueru (za ozimana)

oziman

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Ne znam tacno sta ocekujes ali mogu da napisem ono sto znam.

Nicea je stvorila Sopenhaurova filozofija. Nice kada filozofira zapravo parafrazira i to koga drugog do .Sopenhauera.

Ona poznata podela na tri perioda Niceovog razvitka mozes baciti u smece.Postoji samo jedan period.. a vrhunac tog perioda jeste verovala ili ne Niceovo prvo delo..."Rodjenje tragedije" koje je napisao inspirisan otkrovenjima Sopenhaurove filozofiije i njoj u slavu. To je pisano u periodu pre nego sto je zaradio sifilis i pre nego sto je njegova misao pocela da se muti . Ali pustimo to i krenimo konkretno.

Nicevoa volja za moc je isto ono sto i Sopenhaurova volja.

Evo ti citat iz Volje za moc... gde Nice pise upravo o tome:

Je ли „воља за моћ" једна врста „воље" или je истоветна с појмом „воље"? Значи ли она исто што и желети? или заповедати} Je ли то она „воља" о којој Шопенхауер мисли да je „суштина ствари"?
Moj став гласи: да je воља досадање психологије једно неоправдано уоп-штавање, да такве воље уопште нема, да се, место да се она схвати као развитак једне одређене воље у много обликаЈ..карактер воље просто збрисао тиме што се из ње издвојио њен садржај и циљ: - то je случај у највећој мери код Шопенхауе-ра: оно што он „вољом" зове, то je само празна реч. Још мање се ту ради о „вољи за животом": јер je живот просто појединачност воље за моћ; - потпуно je про-извољно тврдити да све тежи за тим да пређе у овај облик воље за моћ.
Posto jednostavno ne mogu da prihvatim da Nice nije uspeo da razume pojam volje.... ovo mogu samo da uzmem kao njegov pokusaj filozofskog odrastanja ili da se kako tako odvoji od svog ucitelja.
Volja po Sopenhaueru nije "prazna rec" Evo dok pisem ovo prazna rec secam se upravo na nesto sto je on pisao:

Ali reč volja, koja nam - poput čarobne reči - treba da otvori najdublju suštinu svake stvari u prirodi, ni u kom slučaju ne označava nepoznatu veličinu, već nešto što je u potpunosti neposredno saznato i toliko poznato, da mi znamo i razumemo šta je volja mnogo bolje no što je to slučaj s nečim drugim, ma šta bilo posredi.
Sopenhauer Svet kao volja i predstava1.. 22
Dakle. Ono sto Nice zove "volja za moc" isto je ono sto Sopenhauer zove volja za zivot a oboje su ispoljenja onoga svojevrsnoga a sto nalazimo u samosvesti.

To nije "stvar po sebi". To je samo najbliza objektivacija iste u nasem opazanju..u nasoj svesti.

To sto nalazimo u samosvesti i zovemo "volja" nesto je SVOJEVRSNO ...nasa jedina veza sa transcendencijom..to je ono Sopenhaurovo čudo (pogledaj moju temu " Volja -Otrkrovenje jednog cuda)
VOLJA - Otkrovenje jednog čuda

Onde gde prestaje podela cak i na subjekat i objekat, prestaje i mogucnost analize i dodeljivanja atrubuta tome... na nacin hoce moc ..hoce zivot...hoce ovo ..hoce ono.

To nije saznanje...to je svojevrsni neposredni dozivljaj volje.
Volja za moc i volja za zivot samo su, da tako kazem, oblici toga svojevrsnog sto nalazimo u samosvesti a sto opet zovemo "volja".
 
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tgdanijela

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Will to power
Main article: Will to power
A basic element in Nietzsche's philosophical outlook is the "will to power" (der Wille zur Macht), which provides a basis for understanding human behavior. In a wide sense of a term, the will to power is a more important element than pressure for adaptation or survival.[56] According to Nietzsche, only in limited situations is the drive for conservation precedent over the will to power. The natural condition of life, according to him, is one of profusion.[57] In its later forms Nietzsche's concept of the will to power applies to all living things, suggesting that adaptation and the struggle to survive is a secondary drive in the evolution of animals, less important than the desire to expand one’s power. Nietzsche eventually took this concept further still, and speculated that it may apply to inorganic nature as well. He transformed the idea of matter as centers of force into matter as centers of will to power. Nietzsche wanted to dispense with the atomistic theory of matter, a theory which he viewed as a relic of the metaphysics of substance.[58] One study of Nietzsche defines his fully developed concept of the will to power as "the element from which derive both the quantitative difference of related forces and the quality that devolves into each force in this relation" revealing the will to power as "the principle of the synthesis of forces."[59]

Nietzsche's notion of the will to power can also be viewed as a response to Schopenhauer's "will to live." Writing a generation before Nietzsche, Schopenhauer had regarded the entire universe and everything in it as driven by a primordial will to live, thus resulting in all creatures' desire to avoid death and to procreate. Nietzsche, however, challenges Schopenhauer's account and suggests that people and animals really want power; living in itself appears only as a subsidiary aim—something necessary to promote one's power. Defending his view, Nietzsche describes instances where people and animals willingly risk their lives to gain power—most notably in instances like competitive fighting and warfare. Once again, Nietzsche seems to take part of his inspiration from the ancient Homeric Greek texts he knew well: Greek heroes and aristocrats or "masters" did not desire mere living (they often died quite young and risked their lives in battle) but wanted power, glory, and greatness. In this regard he often mentions the common Greek theme of agon or contest.

In addition to Schopenhauer's psychological views, Nietzsche contrasts his notion of the will to power with many of the other most popular psychological views of his day, such as that of utilitarianism. Utilitarianism—a philosophy mainly promoted, in Nietzsche's days and before, by British thinkers such as Bentham and Stuart Mill—claims that all people fundamentally want to be happy. But this conception of happiness found in utilitarianism Nietzsche rejected as something limited to, and characteristic of, English society only.[60] Also Platonism and Christian neo-Platonism–which claim that people ultimately want to achieve unity with The Good or with God–are philosophies he criticizes. In each case, Nietzsche argues that the "will to power" provides a more useful and general explanation of human behavior.

Šopenhaurov pogled na volju je teoretski pogled, Ničeov je više praktični..
Vrhunac njegovog stvaralaštva jeste Volja za moć, šta god pojedinci tvrdili, iako su i njegova mnoga nihilistička djela vrlo interesantna
 

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