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Thewill topower has non-trivial physical models taken from the class of parallel dis¬tributed processing systems, specifically wave-mechanical discrete dynamical systems with cyclical entropy. Thewill topower is thus linked to research in non-linear self-organizing dynami¬cal systems, includ¬ing oscillons, cellular automata, spin-glasses, Ising systems, and connectionist networks.

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The book proposes a critique of Nietzsche's works 'from within'. In doing so, it answers the continuing question asked by any reader of Nietzsche: Why did he decide not to write the major work he said he would write?

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Nietzsche's book On the Genealogy of Morals is often taken to be the high point of his critical project. Many of the positive aspects of Genealogy are often ignored, however, because they are difficult to explain. This article attempts to give an interpretation of the second essay of Genealogy in terms of Nietzsche's concept ofwill topower. On this basis, the second essay shows itself not to be simply an account of "bad conscience", but rather an account (...) of the development of morality as a whole, and one which shows the beginnings of a normative teaching. /// A obra A Genealogia da Moral é normalmente considerada como o cume do projecto crítico de Nietzsche. A verdade, porém, é que muitos dos aspectos positivos da Genealogia são frequentemente ignorados, pela simples razao de que são difíceis de explicar. O presente artigo pretende dar uma interpretação do segundo ensaio da Genealogia em termos do conceito nietzschiano da vontade de poder. Neste sentido, o segundo ensaio revela ser algo mais do que uma mera narrativa acerca do desenvolvimento da moralidade no seu conjunto, explicação essa que põe a descoberto os inicios de uma doutrina normativa. (shrink)

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This paper analyzes the underlying tendencies and attitudes toward reproductive medicine borrowing the Nietzschean concepts of nihilism: “death of God” with secularization; “will topower” with reproductive liberty and technologicalpower; and the race of “supermen” with transhumanism. Medical science has advanced in leaps and bounds. In some way, technical innovations have given us unprecedentedpower to manipulate the way we reproduce. The indiscriminant use of medical technology is backed by a warped notion of human freedom. (...) With secularization in the West, freedom has taken on greater significance in society, but with a heavy emphasis on individual choices and rights. As technology joins forces with sexual liberty, it is not difficult to understand why the public accepts the latest novelty from the reproductive industry. As a result, many find Catholic teaching behind the times and incomprehensible, if not downright anti-scientific. In fact, this coupling of reproductive liberty (will) with reproductive technology (power) echoes the famous dictum “will topower” Nietzsche predicted would characterize post-modern societies. When liberty becomes absolute and technology unchecked, transhumanism is the logical outcome. As a response to these nihilistic tendencies, the paperwill end with a critique drawing from theological insights. (shrink)

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Nietzsche is not a nihilist as Heidegger interprets Nietzsche to be.

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The article examines the problem of alienation as a result of the conflict between consciousness and instincts, which includes aspects of 1) temporal conflict and 2) attempts to self-destruct the individual. Through this conflict, the imperfection of the individual makes it possible for him to develop. The authors also correlate the concepts of alienation and consciousness, which opens up space for criticism of Nietzsche's concepts of herd mentality and the possibility of human cognition of the external world.

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One of the great minds of modernity, Friedrich Nietzsche smashed through the beliefs of his age. These writings, which did much to establish his reputation as a philosopher, offer some of his most powerful and troubling thoughts: on how the values of a new, aggressive elitewill save a nihilistic, mediocre Europe, and, most famously, on the 'will topower'--ideas that were seized upon and twisted by later readers. Taken from Nietzsche's unpublished notebooks and assembled by his (...) sister after his death, TheWill toPower now appears in a clear, fluent new translation, with previous errors corrected in light of the original manuscripts"--Back cover. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:Will toPower in Nietzsche’s Published Works and the NachlassLinda L. WilliamsIt is universally acknowledged by scholars of Nietzsche’s work thatwill topower is one of the most important notions in Nietzsche’s writings, but strangely, like the other “central” notions of eternal recurrence and the Übermensch, there are relatively few aphorisms in either the published or unpublished material that include the term. In the (...) case ofwill topower, however, Nietzsche promises in a footnote in On the Genealogy of Morals to discuss and explore the notion ofwill topower in a book entitled TheWill toPower. 1 Giorgio Colli and Mazzino Montinari, among others, have argued persuasively that Nietzsche abandoned this project. 2 Nevertheless, the phrase “will topower” remains the most notorious feature of Nietzsche’s philosophy, probably due to its unfortunate and mistaken connections with the Third Reich. As Walter Kaufmann notes, the notion ofwill topower did not “spring fully formed from Nietzsche’s brow like Pallas Athena.” 3 This was an idea that evolved over time. This paper examines both the published and his unpublished writings (the Nachlass) to gain a better understanding of how this important phrase developed.The Nachlass can be divided roughly into three different kinds of work. 4 The first kind is comprised of the works Nietzsche was editing right before his collapse. These works are Ecce Homo, Nietzsche Contra Wagner, and The Antichrist, and they were so polished that we can safely take them as [End Page 447] equal in status to the works that Nietzsche had already published or, like Twilight of the Idols, were being published at the time of his collapse. The second kind are Nietzsche’s early, finished pieces that were never published, the so-called Schriften, primarily his lectures and writings while he was employed at Basel. These pieces are presumably complete and polished, although Nietzsche chose not to publish them, but they do not affect this inquiry, sincewill topower was a relatively late concept for Nietzsche.The third kind of work consists of Nietzsche’s notes, which vary from sentence fragments or single sentences to sketchy outlines of various projects to several long paragraphs in essay form. Nietzsche’s notebooks looked like anyone’s notebook, with passages lined out, words jotted in the margins, and overwriting. Some of the entries in the Nachlass can be found with only minor revisions in the books Nietzsche had published, and since he painstakingly recopied his books in his neatest handwriting right before he sent them to his editor, these strikingly similar entries are most probably the penultimate copy drafts of the published aphorisms.The writings that did not find their way into publication in any form are problematic. Are they rough drafts of some future work which Nietzsche was unable to complete due to his illness? If so, some of these controversial notes would have been waiting for years. Are they ideas that Nietzsche entertained but ultimately rejected? If so, we should not place them on par with the ideas in his published works. Even if we consider these notes rough drafts of future works, it remains unclear whether we should consider what is written in these notes to be as indicative of what Nietzsche thought as the works he authorized for publication. Sometimes what is written in the unpublished notes on a particular topic is very different from what is written on that topic in the published works. Bernd Magnus made this kind of case against the Nachlass notes concerning eternal recurrence, 5 and I want to make a similar claim about the notes concerningwill topower. Reviewing the Nachlass notes in conjunction with the published aphorismswill give us a better understanding of how the published and unpublished notes differ.The term “will topower” (Wille zur Macht) first appeared in publication in Thus Spoke Zarathustra. 6 In the aphorism “On 1001 Goals” Nietzsche describes a people’s tablets of good and bad as the voice of itswill topower. Wille zur Macht appears in only two more aphorisms in the course of this long work, in “On Self-Overcoming” and in... (shrink)

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This article argues that in Beyond Good and Evil (BGE) Nietzsche defends “will topower” as a transcendentally ideal condition of objectivity, in the sense in which Kant considers, say, space, time, or the concepts of substance and causation to be such conditions. The article shows how Nietzsche’s engage-ment with the transcendental idealist arguments of his Kantian contemporaries leads him to reject naturalism and to adopt a peculiarly transcendental kind of skepticism, which rejects as unjustified the conditions that (...) would make objec-tivity possible. The article then turns to the argument for “will topower” in BGE 36, showing that it is best read as defending a transcendentally ideal condition of objectivity, and thus as responding to transcendental skepticism. The article concludes by elaborating on this understanding of “will topower,” particularly in relation to the sense of causality that Nietzsche invokes and in comparison with Kant’s own transcendental claims. (shrink)

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ABSTRACT In this article I confront and criticize the widespread tendency to ignore, marginalize, or dismiss without serious consideration Nietzsche's psychological hypothesis that a “will topower” is the major motivator of human behavior. I begin by separating Nietzsche's psychological hypothesis from both his occasional cosmological extension of it into an account of all processes in the world and from hispower-based theory of value. And I argue that, since the psychological thesis does not depend on the (...) cosmological extension, is more fundamental to Nietzsche's overall project, and is much better supported by Nietzsche's argument, it deserves to be seriously considered on its own merits. Then, I critically consider Robert Solomon's attempts to deny any value at all to thewill topower as a general motivational hypothesis and to reinterpret Nietzsche's theory of thewill topower in a way that ignores what Nietzsche actually says about it and, moreover, radically undermines its significance. (shrink)

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이 글은 니체 철학의 주요 개념인 힘에의 의지에 대한 해석을 둘러싼 오해를 해소하고, 근대적 주체가 봉착한 궁지를 벗어나기 위한 새로운 주체성을 사유하는 데 그의 언어 이론이 필요함을 주장한다. 힘에의 의지와 관련된 오해는 다양하지만, 그중 개념 자체로 인해 발생하는 오해는 섬세하게 검토되어야 한다. 근대적 주체성은 주어 중심의 문법에 대한 믿음에서 발생한다는 게 니체의 생각이다. 그렇다면 문법적 주어 자리에 있는 힘에의 의지 또한 그러한 믿음으로부터 자유로울 수 없다. 니체는 그의 언어 이론에서 주어와 술어 관계를 재정립하면서 이 문제를 해결한다. 힘에의 의지라는 이름 자체가 (...) 술어적 성격을 내포하고 있다. 술어적 특성을 가진 주어로서의 힘에의 의지는 근대의 주체와 달리 변화와 생성을 사유할 수 있는 새로운 주체성이다. 실체성과 개체성을 기초로 하는 근대적 주체는 그 자체로 변화와 생성에 대립하기 때문이다. 현대의 사유와 학문은 세계와 인간 모두 변화하는 것으로 사유하는 방향으로 나아가고 있다. 니체의 힘에의 의지는 이러한 흐름에 철학적 이해의 단초를 제공하는 것으로, 그 의미를 명확히 하는 작업은 중요하다. (shrink)

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Like the concept "structure" a generation ago, "power" now figures prominently in the anthropological understanding of human action. This essay attempts to locate the concept ofpower in the cultural history of Anglo-Saxon political discourse. Discussion focuses on a specific domain of inquiry—"ethnopsychology"— and on one of the texts recognized as exemplary of that domain, Lutz's Unnatural Emotions. In a field largely concerned with matters of cognitive process, of knowledge structures and patterns of inference, the concept of " (...) class='Hi'>power" is used to supply motivational force; motivation is thewill topower. This is intelligible, however, only against the implicit background of Anglo-Saxon political theory, best represented historically in the work of Thomas Hobbes. It is argued that the circumstances of "post-modernity" make the return of Hobbesianism inevitable and that it is this tradition that ethnopsychology unwittingly reproduces in the quest to understand cognition, emotion, and agency. (shrink)

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Nietzsche’s critique of causality has not been taken as seriously as it should be. Nietzschean naturalists such as Ken Gemes, Brian Leiter, and John Richardson carry on with their appeals to causal-scientific forms of explanation as if there were no such critique.1 For instance, Leiter claims that Nietzsche is a naturalist in that he sets forth “theories that explain various important human phenomena … [in scientific terms], but are also modeled on science in the sense that they seek to reveal (...) the causal determinants of these phenomena, typically in various physiological and psychological facts about persons”. But Nietzsche decisively rejects every element of this claim in many passages. For instance, he... (shrink)

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This paper challenges a near universal assumption regarding the third treatise of Nietzsche’s On the Genealogy of Morality : that its main concern is to explain the attraction orpower of the ascetic ideal. I argue that GM III’s main concern is normative rather than descriptive-explanatory. An earlier paper argues that GM III’s leading question – What is the meaning of the ascetic ideal? – is equivalent to the question: What is the value of the ascetic ideal? In the (...) present paper, I interpret an aspect of GM III ignored in the earlier paper: thewill topower principle of GM III 7, which seems to claim that all human behavior is to be explained in terms of thewill topower. I argue that the principle’s true function is normative rather than explanatory: to indicate how philosophers are best or ideally or healthily constituted, in particular, regarding sexuality. I also offer a normative account of what Nietzsche means by ‘interpretation’ in GM III and an argument against the surprisingly well-accepted view that a Nietzschean philosopher would either have little interest in sexual activity or would resist whatever interest he or she had in it. I end with brief suggestions as to the positive contribution Nietzsche thinks sexuality makes to philosophy. (shrink)

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Examines Nietzsche's anti‐essentialism in the context of the metaphysics of thewill topower, which posits an ontology of interactive and causally efficacious quanta of force characterized exclusively by relational properties. It is argued that this ontological model is marred by a fundamental incoherence. The concluding remarks touch upon the problem of relativism of truth and self‐reference. An attempt is made to situate the metaphysics of thewill in the context of Nietzsche's whole philosophy.

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Female empowerment has long been a prominent social concern in Western culture. With the rise of social media, the quest for female empowerment has become embodied in self-presentational practices, occurring conspicuously throughout the Instagram fitness subculture: ‘fitspiration’. Here, female empowerment is merged with the body-centrality inherent to fitness, and the self-sexualization that has become characteristic of both photo-based social media in general, and fitspiration in particular. Meanwhile, an extensive body of research highlights numerous detrimental effects of self-sexualization on women. Evidently, (...) something seems awry with the implied proposition ‘sexualization as empowerment’. Drawing on Friedrich Nietzsche’s philosophy ofpower and its relationship to human flourishing, this article aims to critically examine the conception of female empowerment expressed in fitspiration and to conceptualize a philosophically compelling reformulation of universal human empowerment. I argue that what is commonly conceived of as female empowerment in trends like fitspiration—delineated in its explicit relationship to sexualization—may be seriously flawed. Rejecting this understanding in favor of a Nietzschean universal alternative may prove beneficial to individuals both within and without the contemporary fitness culture. (shrink)

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This article explores Nietzsche’s anthropological philosophy—and its pivotal principle of thewill topower—to gain insight into his attitude toward race, nationalism, and fascism. Nietzsche’s emphasis on sublimation rather than domination as thewill topower’s most genuine exercise argues against Nazi and fascist misappropriations of his thought. For him the most sublime use ofwill topower is directed at self-overcoming rather than the subjugation of other.

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(2005). Nietzsche'swill toPower as a Doctrine of the Unity of Science. Angelaki: Vol. 10, continental philosophy and the sciences the german traditionissue editor: damian veal, pp. 77-93.

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In this article I offer a new interpretation of Nietzsche’s doctrine ofwill topower by treating its relation to an often neglected conceptual distinction in Nietzsche’s philosophy: the distinction between (a) parasitism and (b) overflow. I show that Nietzsche treats (a) and (b) as two different ways of willingpower, but with an important qualification: (a) is always a means to (b), which is the real aim ofpower. Because (b) is conceived of as the (...) real aim ofpower, it serves as Nietzsche’s standard for evaluating the degree ofpower attained by beings and their actions. The more that a being or activity attains (b), the greater is itspower and rank according to Nietzsche. (shrink)

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This paper explores event ontology, a foundational philosophy of the materialist worldview, and presents an analysis of Nietzsche’s philosophical materialism, drawing upon his late notebooks, particularly his project on theWill toPower. Our approach situates Nietzsche’s perspective within the metaphysical direction of immanent materialism, and we draw connections between his ideas and the materialist monism of Russell, the process ontology of Whitehead, and the ontology of individuation developed by Simondon. The paper contributes to ongoing discussions on materialism (...) in philosophy and sheds light on the intersection of Nietzsche’s thought with other prominent materialist theories. (shrink)

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On Heidegger's Beitraege and the influence of Nietzsche'sWill toPower (a famous non-book).

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In this paper, I argue that Nietzsche’s published works contain a substantial, although implicit, argument for thewill topower as ontology—a critical and descriptive, rather than positive and explanatory, theory of reality. Further, I suggest this ontology is entirely consistent with a naturalist methodology. Thewill topower ontology follows directly from Nietzsche’s naturalist rejection of three metaphysical presuppositions: substance, efficient causality, and final causality. I show that a number of interpretations, including those of Clark, (...) Schacht, Reginster, and Richardson, are inconsistent with Nietzsche’s naturalism, because they presuppose efficient or final causality. In contrast, I argue that thewill topower is not an explanatory theory, but a description of the basic, necessary character of reality, designed to critically reveal and minimize metaphysical presuppositions—to reject false explanations of reality and human behavior. It avoids substance-metaphysics by describing reality aswill, a causal process without discrete efficient causes or agents. It eliminates efficient causality by describing events as maximal manifestations ofpower, rather than as agent-actualized potentialities. Finally, it opposes teleology by describing life as tending toward the activity of resistance as such, rather than toward explanatory end-states, such as the accumulation ofpower or overcoming of resistances. (shrink)

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The essay presents a series of explorations of Nietzsche’s conception of life aswill topower, relying extensively on fragments from Nietzsche’s later notebooks, but also commenting on key selections from Thus Spoke Zarathustra, Beyond Good and Evil, and On the Genealogy of Morality. I argue that Nietzsche understands himself to be engaged in a unique kind of phenomenology of the body, and thatwill topower, as the primal force of life, should be understood not (...) only as a creative and unifying life-force, but equally as a force of differentiation and obliteration. (shrink)

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ABSTRACT This article reviews the current literature on the relationship of the Kyoto School philosopher Keiji Nishitani to Nietzsche's writings. In particular, I respond to Bret Davis's treatment of the relationship between the two thinkers in his 2011 article: “Nishitani after Nietzsche: From the Death of God to the Great Death of theWill.” Through recourse to Nishitani's treatment of Nietzsche in The Self-Overcoming of Nihilism as well as his later work Religion and Nothingness, I dispute the claim that (...) Nishitani's eventual dissatisfaction with Nietzsche's philosophy is based on a negative assessment ofwill topower. I then show that it is primarily on the issue of time rather than that ofwill that Nishitani ultimately takes issue with Nietzsche's mature philosophical standpoint. Finally, I outline a possible response to Nishitani's criticisms from the perspective of Nietzsche's thought. (shrink)

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Foucault gives an account of the contrast between Kantian and post-Kantian critique, which can be summarized as a shift from universality to historicity. This shift to historicity and contingency, for Foucault, opens up the possibility of transgressive critical engagement whereby social transformation can take place. In this essay, it is argued that Nietzsche’s work constitutes an example of post-Kantian critique insofar as Nietzsche undertakes critique in the form of revaluation of values through which the historico-corporeal limits are exposed and ways (...) to overcome them are delineated. In this way, Nietzschean critique is an instance ofwill topower inasmuch as it refers to an endless movement of overcoming. Nietzsche thereby offers critique as a kind of symptomatology that is tied to the corporeality of philosophy. (shrink)

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Nietzsche's controversialwill topower thesis is convincingly rehabilitated in this compelling book. Tsarina Doyle presents a fresh interpretation of his account of nature and value, which sees him defy the dominant conception of nature in the Enlightenment and overturn Hume's distinction between facts and values. Doyle argues that Nietzsche challenges Hume indirectly through critical engagement with Kant's idealism, and that in so doing and despite some wrong turns, he establishes the possibility of objective value in response to (...) nihilism and the causal efficacy of consciousness as a necessary condition of human autonomy. Her bookwill be important for scholars of Nietzsche's metaphysics, and of the history of philosophy and science more generally. (shrink)

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El artículo recuerda la filosofía de Nietzsche, su crítica a la religión cristiana y sus propuestas: nihilismo, voluntad de poder… Recuerda el error del análisis y el vacío de su propuesta. Nietzsche se confunde a la hora de interpretar el hombre y el cristianismo. El Sermón de la montaña y las bienaventuranzas no nacen del resentimiento hacia la vida, sino de la alegría de la auténtica vida humana y personal. This paper reminds Nietzsche’s philosophy and his critique to the Christian (...) religion and his offers: nihilism,will ofpower … Reminds the mistake of the analysis and the emptiness of his offer. Nietzsche gets confused at the moment of interpreting the man and the Christianity. The Sermon of the mountain and the Beatitudes are not born of the resentment towards the life, but of the happiness of the authentic human and personal life. (shrink)

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This book explains and defends a naturalized reading of Nietzsche’s doctrine ofwill topower. By providing a new interpretation of the term, Brian Lightbody argues that other aspects of Nietzsche’s philosophy, such as his ontology, epistemology and ethics become clearer and more coherent.

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There can be little doubt that the “will topower” remains one of Nietzsche’s most controversial philosophical concepts. Leaving aside its colorful and controversial political history in the first half of the twentieth century, thewill topower poses considerable problems for any serious reconstruction of Nietzsche’s project. This is particularly the case for analytic reconstructions, which view Nietzsche’s philosophical naturalism largely through the lens of metaethical concerns that are themselves grounded in a psychological reading of (...)will, affect, value, or ressentiment.1 Thewill topower, though, defies interpretations that are schooled in contemporary philosophy of mind, or cognitive psychology. Even.. (shrink)

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