This book reconstructs the lines of nihilism that Walter Benjamin took from Friedrich Nietzsche that define both his theory of art and the avant-garde, and his approach to political action. It retraces the eccentric route of Benjamin's philosophical discourse in the representation of the modern as a place of “permanent catastrophe”, where he attempts to overcome the Nietzschean nihilism through messianic hope. Using conventions from literary criticism this book explores the many sources of Benjamin's thought, demonstrating that behind the materialism which Benjamin incorporates into his Theses on the Concept of History is hidden Nietzsche's nihilism. Mauro Ponzi analyses how Benjamin’s Arcades Project uses figures such as Baudelaire, Marx, Aragon, Proust and Blanqui as allegories to explain many aspects of modernity. The author argues that Benjamin uses Baudelaire as a paradigm to emphasize the dark side of the modern era, offering us a key to the interpretation of communicative and cultural trends of today.

This book provides a study of Walter Benjamin’s first philosophy in two senses: it focuses on his early philosophy as a source of insight into his later works, and it explores his thinking about the nature of truth, method, experience, the relation of body and mind, and the limits of human knowledge. While most attention is paid to Benjamin’s later works, his writings from roughly 1914-1925 explore philosophical themes and develop a critical method. This book argues that this early work founds a series of original and lasting questions and insights. Benjamin understands experience as a broken continuum of diverse forms of spiritual expression, each of which is ephemeral. This leads Benjamin to a series of thought figures: the notion of language as a medium of experience; a philosophy of perception based in the natural history of the human body; an emphasis on mimesis as a faculty of creative assimilation; and a discovery of memory as a power for excavation of meaning in past experience. This book demonstrates that the need for a new understanding of the metaphysical structure of experience, as well as a new conception of truth, play a special role in shaping Benjamin’s subsequent work. Walter Benjamin’s First Philosophy will be of interest to scholars and advanced students working on the thought of Walter Benjamin, 20th-century Continental philosophy, comparative literature, and modern German thought.

Elaborates the relationship between the philosopher Friedrich Nietzsche (1844-1900) and the cultural critic Walter Benjamin (1892-1940) through close readings of their respective texts as an example of the precariousness of cultural transmission in the present.

Nihilism seems to be per definition linked to violence. Indeed, if the nihilist is a person who acknowledges no moral or religious authority, then what does stop him from committing any kind of crime? Dostoevsky precisely called attention to this danger: if there is no God and no immortality of the soul, then everything is permitted, even anthropophagy. Nietzsche, too, emphasised, although in different terms, the consequences deriving from the death of God and the collapse of Judeo-Christian morality. This context shaped the way in which philosophers, writers and artists thought about violence, in its different manifestations, during the 20th century. The goal of this interdisciplinary volume is to explore the various modern and contemporary configurations of the link between violence and nihilism as understood by philosophers and artists (in both literature and film).

Nietzsche’s Lenzer Heide Notes on European Nihilism / By Daniel Fidel Ferrer. ©2020 Daniel Fidel Ferrer. All rights reserved. Book formatted: 177 pages. Publisher: Kuhn von Verden Verlag. Language: English ISBN-13: 978-1979968591. Includes many bibliographical references. I have translated the entire group of Nietzsche’s notes that start with a note giving Nietzsche’s location “Lenzer Heide” (Graubünden, Switzerland) dated June 10, 1887 (Lenzer Heide den 10. Juni 1887). From the first note, eKGWB/NF-1886. 5 [71] and then subsection ending at the final note: eKGWB/NF-1886. 5 [110]. Volume information, KSA 12. Nachgelassene Fragmente 1885-1887, (1967). Section for this notebook is five. 5 = NVÜ3. Sommer 1886—Herbst 1887. Pages for this subsection are p. 211-229 (KSA 12). Over 190+ Nietzsche’s notes are also translated in this book. Additional materials from his published writing are included in the topics discussed. Principle conclusion: all of Nietzsche’s philosophical thought can be seen as his response to the urgent crisis of Nihilism. Countermovement to Nihilism. “The tragic era for Europe: due to the struggle with nihilism.” (Das tragische Zeitalter für Europa: bedingt durch den Kampf mit dem Nihilismus). KGWB/NF-1886, 7 [31]. More translations from all of Nietzsche’s writings covering such topic as: the eternal return of the same, Will to Power, B. Spinoza, concept of meaninglessness, Nihilism and Nietzsche Thought, Stages or the outline of Nihilism, Chronological Nietzsche’s Thoughts on Nihilism, and Nietzsche on the Nihilist. Nietzsche Contra Metaphysics: Rejection of ontology and Being Rejection of God Rejection of metaphysicians Rejection of the idea of eternal Rejection of supersensuous Rejection of Platonism Rejection of the dignity of humanity (metaphysicians) Rejection of eternal values Rejection of immorality Possible Metaphysical Claims for the idea of Will-to-Power, Connection of Will to Power and Amor Fati, Anti-metaphysical and perspectivism, Nietzsche's Metahistory of philosophy, and Bibliographic sources.

Baudelaire’s Bitter Metaphysics: Anti-Nihilist Readings by Fondane, Benjamin, and Sartre reconstructs a philosophical trialogue that might have been expected to take place between Benjamin Fondane, Walter Benjamin, and Jean-Paul Sartre over their philosophical readings of Charles Baudelaire, an exchange preempted by the untimely deaths of two of the interlocutors during the Nazi holocaust. Why did three of Europe’s sharpest minds respond to the terror of 1933-45 by writing about a long-dead poet? Aaron Brice Cummings argues that Fondane, Benjamin, and Sartre turned to the poet of nihilism’s abyss because they recognized a fact of cultural history that remains relevant today: until sometime in the 2080s, the literary world will have to confront (even if to deny) the two-century window forecast by Nietzsche as the age of cultural and existential nihilism. Accordingly, the author examines the bitter metaphysics latent in Baudelaire’s motifs of the abyss, clocks, brutes, streets, and bored dandies. In so doing, this book confronts the nothingness which modern life encounters in the heart of art, ethics, ideality, time, memory, history, urban life, and religion.

For over fifty years the concept of memory has played a crucial role in a large number of academic and societal debates. The Work of Forgetting: Or, How Can We Make the Future Possible? draws attention to the limits of the academic field of memory studies. It argues that the faculty of memory offers an inadequate response to the challenges of the present. The book sets up a dialogue between the philosophies of forgetting that underlie the writings of Friedrich Nietzsche, Walter Benjamin and Gilles Deleuze, and the philosophies of memory that inform the work of Sigmund Freud, Martin Heidegger and Hannah Arendt. It builds on the idea that history is inseparable from a type of transience that cannot be counter-acted by the preserving work of memory and develops a new understanding of the phenomenon of forgetting in which the passage of time is asserted in thought and thus made productive.