<?xml version="1.0" encoding="UTF-8"?>
<feed xmlns="http://www.w3.org/2005/Atom" xmlns:dc="http://purl.org/dc/elements/1.1/">
<title>Internetowy Magazyn Filozoficzny Hybris 43 (4/2018)</title>
<link href="http://hdl.handle.net/11089/31140" rel="alternate"/>
<subtitle/>
<id>http://hdl.handle.net/11089/31140</id>
<updated>2026-04-03T23:34:04Z</updated>
<dc:date>2026-04-03T23:34:04Z</dc:date>
<entry>
<title>Śmierć i (wieczny) powrót Zaratustry</title>
<link href="http://hdl.handle.net/11089/31162" rel="alternate"/>
<author>
<name>Kruszelnicki, Michał</name>
</author>
<id>http://hdl.handle.net/11089/31162</id>
<updated>2020-01-16T02:21:30Z</updated>
<published>2018-01-01T00:00:00Z</published>
<summary type="text">Śmierć i (wieczny) powrót Zaratustry
Kruszelnicki, Michał
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.
</summary>
<dc:date>2018-01-01T00:00:00Z</dc:date>
</entry>
<entry>
<title>Umiłowanie samego siebie w myśli Fryderyka Nietzschego</title>
<link href="http://hdl.handle.net/11089/31161" rel="alternate"/>
<author>
<name>Dżugaj, Marcin</name>
</author>
<id>http://hdl.handle.net/11089/31161</id>
<updated>2020-01-16T02:21:29Z</updated>
<published>2018-01-01T00:00:00Z</published>
<summary type="text">Umiłowanie samego siebie w myśli Fryderyka Nietzschego
Dżugaj, Marcin
The article focuses on the conception of human in Nietzsche’s thought, especially on his category of self-affirmation. Nietzsche believes that after destruction of traditional values it is possibile to love oneself fully and unconditionally. He is trying to reinstate joy of existence to humans and connect individual will with earthly life (wholeness). The figures of free spirit, Overman and child are the ground to achieve this goal.
</summary>
<dc:date>2018-01-01T00:00:00Z</dc:date>
</entry>
<entry>
<title>Znaczenie pojęcia miłości w filozofii  Fryderyka Nietzschego</title>
<link href="http://hdl.handle.net/11089/31160" rel="alternate"/>
<author>
<name>Gał, Ada</name>
</author>
<id>http://hdl.handle.net/11089/31160</id>
<updated>2020-01-16T02:21:27Z</updated>
<published>2018-01-01T00:00:00Z</published>
<summary type="text">Znaczenie pojęcia miłości w filozofii  Fryderyka Nietzschego
Gał, Ada
This paper presents the meaning of the concept of love in philosophy of&#13;
Friedrich Nietzsche. Love in its proper form is a kind of intoxication&#13;
(Rausch), therefore it is an expression of feeling of power. Besides there&#13;
are also distorted types of love. There are love of the herd, which is one&#13;
of the modest virtue, and Christian love as manifestation of the&#13;
greatness weakness. The main aim of this paper is to demonstrate, that&#13;
despite of relatively few fragments of Nietzsche’s works about love, love&#13;
in his philosophy is an important component of reality. This applies&#13;
especially to perfect love, which is manifestation of the being itself in its&#13;
greatest fullness.
</summary>
<dc:date>2018-01-01T00:00:00Z</dc:date>
</entry>
</feed>
