Nietzsche's will-to-power ontology : an interpretation of Beyond Good and Evil

Abstract: Nietzsche's Will-to-Power Ontology: An Interpretation of Beyond Good and Evil § 36 By: Mark Minuk Will-to-power is the central component of Nietzsche's philosophy, and passage 36 of Beyond Good and Evil is essential to coming to an understanding of it. 1 argue for and defend the thesis that will-to-power constitutes Nietzsche's ontology, and offer a new understanding of what that means. Nietzsche's ontology can be talked about as though it were a traditional substance ontology (i.e., a world made up of forces; a duality of conflicting forces described as 'towards which' and 'away from which'). However, 1 argue that what defines this ontology is an understanding of valuation as ontologically fundamental—^the basis of interpretation, and from which a substance ontology emerges. In the second chapter, I explain Nietzsche's ontology, as reflected in this passage, through a discussion of Heidegger's two ontological categories in Being and Time (readiness-to-hand, and present-at-hand). In a nutshell, it means that the world of our desires and passions (the most basic of which is for power) is ontologically more fundamental than the material world, or any other interpretation, which is to say, the material world emerges out of a world of our desires and passions. In the first chapter, I address the problematic form of the passage reflected in the first sentence. The passage is in a hypothetical style makes no claim to positive knowledge or truth, and, superficially, looks like Schopenhaurian position for the metaphysics of the will, which Nietzsche rejects. 1 argue that the hypothetical form of the passage is a matter of style, namely, the style of a free-spirit for whom the question of truth is reframed as a question of values. In the third and final chapter, 1 address the charge that Nietzsche's interpretation is a conscious anthropomorphic projection. 1 suggest that the charge rests on a distinction (between nature and man) that Nietzsche rejects. I also address the problem of the causality of the will for Nietzsche, by suggesting that an alternative, perspectival form of causality is possible.

Two leaves from a Medieval breviary (prayer-book), c.1350-1400

The actual scripture quotations begin with blue and gold illuminated letters. Towards the end of each passage, there is a small red “R” that marks the “Response”. At the conclusion of the Response, the next lesson is announced. There are three lessons on these leaves. The first leaf begins with the word “Requiem” with the initial letter illuminated. The third lesson begins with the illuminated letter “M” on the word “Manus”. This passage is from the Book of Job, Chapter 10, verses 8-11 which reads: Your hands have formed me and fashioned me; will you then turn and destroy me? Oh, remember that you fashioned me from clay. Will you then bring me down to dust again? Did you not pour me out as milk, and thicken me like cheese? With skin and flesh you clothed me, with bones and sinews knit me together.

Affect, ontology, and pedagogy: An autoethnographic study on student-teacher relationships

In studying affect within the realm of student-teacher relationships my thesis project use the concept of “affect” as composed by Baruch Spinoza (1992, 2007). I focus specifically on how Deleuze (1988) interprets and implements the term within his own philosophy, as well as on Antonio Negri’s (2011, 1991) work on Spinoza including his and Michael Hardt’s (2000, 2004, 2009) more recent works. This thesis will explore Spinoza’s affect within the discourse of Affective Pedagogy and Critical Pedagogy while remaining committed to a Spinoizist ontology as outlined by Deleuze (1988). I used artefacts from my past experiences as a student and teacher to produce evocative writing pieces which act as affective continuances of my past experiences as a student, student-teacher, and teacher, and the relationships of affect that composed them. This project used these artefacts and the writings they produced as sites of intensity that are carried through from traces, to evocative thresholds, to concepts, and finally into analysis.