By Peter Sloterdijk
Peter Sloterdijk retrata algunos temperamentos filosóficos desde los angeles Antigüedad hasta el siglo XX y abre un nuevo acceso a los grandes maestros de l. a. filosofía. «El título de l. a. presente colección alude a l. a. conocida sentencia de Fichte de que los angeles filosofía que uno elige depende del tipo de personality que se es. Con ello quería decir que las almas serviles se deciden por un sistema naturalista que justifica su servilismo, mientras que las personas de mentalidad orgullosa se aferran a un sistema de libertad. Esta observación sigue siendo ahora tan verdadera como siempre. Espero haber mostrado con los breves estudios aquí reunidos que l. a. escala de los temperamentos filosóficos va mucho más allá de l. a. oposición entre tipos cobardes y orgullosos. Es tan extensa como el alma iluminada por el trademarks, cuyos límites, afirmaba Heráclito, resultan imposibles de alcanzar, por mucho que se l. a. recorra.» Peter Sloterdijk
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Extra info for Temperamentos filosóficos: De Platón a Foucault
11, 26 (431), my translation] Apollo 45 For Nietzsche the world is organic, is life, is force, is the will to power. The qualities he attributes to the organic things or organisms which constitute the world (the whole world cannot be one organism, but it is completely organic, so it has to be constituted out of organisms) are as follows: organisms have a mind, memory, the ability to digest the memories, and interpretative capacities. The whole amount of force or will to power is finite and always remains the same; things in the world can only be constituted out of certain amounts of force; the relationships these things have among each other are relationships with respect to their strength; and the central notion which underlies all the other ones is will to power, of course.
C = Therefore there can only be one substance. ” This premise in Nietzsche as well as in Spinoza brings about an ontology consisting of one kind of substance. 13 Since the phrase “will can only act upon will” can be taken as a self-evident statement, I think that it is justified to put it in the second category of justifications. Secondly, there is the claim that the overall amount of force or will to power always is the same—the preservation of force or will to power, which can also be regarded as self-evident.
So what he was in need of was a new value system:“All the sciences have from now on to prepare the way for the future task of the philosophers: this task understood as the solution of the problem of value, the determination of the order of rank of values. ” [GM 1. Essay note] Although the theory of value was Nietzsche’s main concern he also had to deal with metaphysical questions because value systems always find their ultimate justification in a metaphysics. Nietzsche who has traditionally been referred to as the major critic of metaphysics acknowledges this himself: In regard to philosophical metaphysics, I see more and more who are making for the negative goal (that all positive metaphysics is an error) but still few who are taking a few steps back; for one may well look out over the topmost rung of the ladder, but one ought not to want to stand on it.
Temperamentos filosóficos: De Platón a Foucault by Peter Sloterdijk