Publication: La construcción relacional de la subjetividad en Nietzsche: hacia nuevas perspectivas políticas
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2016-06-28
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Universidad Complutense de Madrid
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Abstract
El presente Trabajo de investigación parte de la idea de que la filosofía de Nietzsche, de un modo general, responde al desarrollo de una intuición básica que se manifiesta en toda su obra. Desde sus primeros textos, hasta los más maduros, Nietzsche reflexiona sobre la ineludible tensión que subyace al devenir y al desarrollo de la vida, de todo lo vivo. La primera expresión de esta intuición aparecerá bajo las nociones de lo apolíneo y lo dionisiaco, por las que un joven Nietzsche trataría, en El nacimiento de la Tragedia, de dar cuenta del origen de la tragedia como momento estético que justificaba el sinsentido final del mundo y de la vida del hombre. Se ha realizado aún dentro del marco de la metafísica aunque no sin evidentes discrepancias con ella. Sin embargo, tras la ruptura con Wagner y Schopenhauer y la radicalización de su «crítica a la metafísica», Nietzsche expresaría su renuncia a apresar, a representar, aquellos elementos, supuestamente últimos. Estos elementos constituyen la tensión constitutiva del mundo como devenir, sin renunciar, por ello, a hacerse cargo dicha tensión. A partir de este momento, para él toda representación del mundo, del hombre, de la vida, etc., que nos hagamos, será producto de la relación entre unos elementos a los que, en último término, no tenemos acceso directo –ni intelectual ni sensorialmente–. Por tanto, no podrán ser “representados” ni “conocidos” en los términos de “adecuación” sugeridos por la epistemología y la ontología de orientación metafísica...
This research paper assumes that in general terms Nietzsche’s philosophy replies to the development of a basic intuition, which is manifested in all his works. From his earliest writings until the latest ones, Nietzsche reflects on the inescapable tension inherent in life which underlies the becoming and life development. The first expression of this intuition appears as the notions of the Apolline and the Dionysiac due to which in The Birth of Tragedy the young Nietzsche tries to show clearly the origin of tragedy as an esthetical moment which justifies the final senseless of the world and human life. This has been done according to field of metaphysics, although, without any evident discrepancies with the intuition. However, after the separation from Wagner, Schopenhauer and the radicalization of his «criticism to Metaphysics», Nietzsche expresses his giving up to apprehend and to represent those elements which are supposed to be the last ones. These elements form the constitutive tension of the world as a becoming, without giving up to the fact that this tension would take responsibility. Since this moment, for Nietzsche all the representation of the world, of man, of life, etc., that we make will be products of the relation between some elements to which we do not have direct access – neither in an intellectual nor in a sensory way –. Therefore, these elements could not be represented or known in terms of “adaptation” suggested by the epistemology and the ontology of metaphysical orientation...
This research paper assumes that in general terms Nietzsche’s philosophy replies to the development of a basic intuition, which is manifested in all his works. From his earliest writings until the latest ones, Nietzsche reflects on the inescapable tension inherent in life which underlies the becoming and life development. The first expression of this intuition appears as the notions of the Apolline and the Dionysiac due to which in The Birth of Tragedy the young Nietzsche tries to show clearly the origin of tragedy as an esthetical moment which justifies the final senseless of the world and human life. This has been done according to field of metaphysics, although, without any evident discrepancies with the intuition. However, after the separation from Wagner, Schopenhauer and the radicalization of his «criticism to Metaphysics», Nietzsche expresses his giving up to apprehend and to represent those elements which are supposed to be the last ones. These elements form the constitutive tension of the world as a becoming, without giving up to the fact that this tension would take responsibility. Since this moment, for Nietzsche all the representation of the world, of man, of life, etc., that we make will be products of the relation between some elements to which we do not have direct access – neither in an intellectual nor in a sensory way –. Therefore, these elements could not be represented or known in terms of “adaptation” suggested by the epistemology and the ontology of metaphysical orientation...
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Tesis inédita de la Universidad Complutense de Madrid, Facultad de Filosofía, Departamento de Historia de la Filosofía, Estética y Teoría del Conocimiento, leída el 05-02-2016