Papers by Paul van Tongeren
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Nietzsche-Studien, Oct 24, 2016
Zusammenfassung: Der Beitrag ist der Frage gewidmet, was das Problem des Nihilismus nach Nietzsch... more Zusammenfassung: Der Beitrag ist der Frage gewidmet, was das Problem des Nihilismus nach Nietzsche bedeutet, wie man mit ihm leben und wie die Kunst dabei helfen kann. Die Antwort wird vor allem mit dem fünften Buch der Fröhlichen Wissenschaft gegeben. Zentral ist dabei der Begriff der Transfiguration, der anhand der neuen Vorrede zur Fröhlichen Wissenschaft und der Geburt der Tragödie ausgearbeitet wird. Zunächst wird auf Grund einer Analyse der Struktur des fünften Buchs der Fröhlichen Wissenschaft gezeigt, dass das Problem des Nihilismus zu einer Sackgasse für den Philosophen wird: Die Abschaffung der nihilistischen "Verehrungen" (FW 346) wird wie jeder Versuch, den Nihilismus zu überwinden, selbst nihilistisch. Die Frage ist darum nicht, wie wir ihn überwinden, sondern wie wir mit ihm leben können. Nietzsche verweist auf die "Kunst der Transfiguration" (FW, Vorrede 3)-in der Geburt der Tragödie (GT 4) hat er anhand von Raffaels Trasfigurazione die Kunst als Transfiguration gedeutet. Während die Malerei eine Zuschauer-Kunst und als solche eine "Kunst vor Zeugen" (FW 367) ist, wird in der Musik, die in der zweiten Hälfte des fünften Buchs der Fröhlichen Wissenschaft in den Vordergrund tritt, das Leben erlebt, gefühlt als "Musik des Lebens" (FW 372). In ihr vergisst sich das Subjekt und lässt jeden Idealismus hinter sich.
De Gruyter eBooks, Mar 7, 2016
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Tydskrif vir geesteswetenskappe, Dec 1, 2013
The term "nihilism" is often used as an invective to blame a person or a way of thinkin... more The term "nihilism" is often used as an invective to blame a person or a way of thinking. If used in that way there would be a simple opposition between "nihilism and morality". That opposition could maybe point to a practical problem, but certainly not to a theoretical one. If, however, we follow Fr. Nietzsche's analysis of what he calls "the European nihilism" we must conclude that morality is not so much the opposite of nihilism, but rather itself nihilistic. The inescapable nihilistic "catastrophe" (Nietzsche is never afraid of big words) arises as soon as morality discovers its own nihilist features, which - according to him - is happening at present. The problem indicated in the title refers to the question what could be the result of this self-undermining discovery; and if morality survives - as it seems to be the case - how is this at all possible? In my elaboration of this problem I focus on a particular element of our moral tradition. That tradition can in general be summarized in the three well-known ethical positions: utilitarianism or consequentialism, Kantianism or duty-ethics and eudaimonism or virtue-ethics. In the historical development of the latter, the introduction of Christianity in Western culture was responsible for some additional virtues that were strongly different from the Greek ones. These explicitly religious virtues seem - strangely enough - nevertheless to survive in our present secular context. The question how this survival is possible is being stressed in the article by describing our contemporary situation in the light of Nietzsche's analysis of nihilism. For Nietzsche "nihilism" refers first and foremost to the platonic-christian tradition in which reality is denied or "annihilated" through the fictitious construction of a "true world". This annihilated world can, however, also itself be called "nihilistic", in the sense that this world (this "reality" which is denied by the platonic construction) is characterized by chaos and absurdity. The event of the so-called "death of God" is the collapse of the imaginary construction of the Christian-platonic world. This event characterizes the present age according to Nietzsche. Literary imagination since the 19th century gives us a picture of what it would mean to live in this situation. If we cannot live without morality, what would living under these nihilistic conditions mean? Nietzsche explains why nihilism is a catastrophe, but nevertheless, at least for the time being, remains unnoticed to most people. In a certain sense God seems to survive his own death: platonic philosophy survives in the sciences as Christian morality does in contemporary humanism. But this survival is only relative and temporal. Sooner or later, the catastrophe will break through. Although Nietzsche sometimes speaks of an overcoming of nihilism, he does not seem to be able to conceptualize what that would consist of. Nihilism is, according to him, the inevitable result of a process in which the platonic-Christian structure (most clearly in the form of its "will to truth") undermines itself. The philosopher who understands and describes or even promotes this process cannot get any further than becoming himself the incarnation of the problem that he describes. But Nietzsche's self-descriptions seem to show that this paradoxical or even contradictory identity of the philosopher has a positive reverse side. On the one hand it is the untolerable aporia of not being able to believe in those fictions that one needs in order to live. On the other hand, however, it appears as the continuing attachment to those values and virtues that were undermined. Maybe we can still adhere to even the Christian virtues in a kind of parasitic attitude. Nihilisme en moral Veelal wordt het begrip "nihilisme" gebruikt als een beschuldigende term, doelend op en gericht tegen mensen die "om geen God of gebod" lijken te geven, of met betrekking tot een cultuur of samenleving die goddeloos en immoreel zou zijn. Wanneer de term op die manier gebruikt wordt, bevat de tegenstelling "nihilisme en moraal" misschien een praktisch, maar zeker geen theoretisch probleem. Fr. Nietzsche presenteert een ander en rijker begrip van nihilisme. Volgens hem staat het nihilisme niet slechts tegenover de moraal, maar zit het erin. Die samenhang tussen moral en nihilisme neemt niet weg dat de moraal door de ontwikkeling van het nihilisme ondermijnd wordt. De vraag van dit artikel is hoe dat kan: hoe kan moraal bestaan in het nihilisme en wat betekent dat voor de moraal? Om die vraag op de spits te drijven concentreer ik me op een expliciet christelijk aspect van de moraal, de zogenaamde christelijke deugden.
De Kovel. Monastiek Tijdschrift voor Vlaanderen en Nederland, 2014
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Algemeen Nederlands tijdschrift voor wijsbegeerte, 2003
Philosophia reformata, Dec 17, 1998
Is er een verschil tussen theologie en filosofie, en zo ja, waarin ligt dat verschil? Dat lijkt m... more Is er een verschil tussen theologie en filosofie, en zo ja, waarin ligt dat verschil? Dat lijkt me de kern te zijn van de punten die Johan van der Hoeven als commentaar naar voren brengt in zijn zeer sympathieke bespreking van mijn bijdrage aan het cursusboek van de Open Universiteit. Ik zal proberen duidelijk te maken waarom ik denk dat dit de kern is, hoewel hij zelf een andere “hoofdvraag” lijkt te formuleren. Maar eerst twee opmerkingen vooraf.
Springer eBooks, 2023
Not that long ago, there was a war in Yugoslavia. NATO was using considerable force in an attempt... more Not that long ago, there was a war in Yugoslavia. NATO was using considerable force in an attempt to prevent Serbia from pursuing its ethnic policy in Kosovo. This use of violence was justified on humanitarian grounds after political and diplomatic pressure had been applied for many months in an attempt to persuade the regime in Belgrade to change its position. However, the talks finally broke down and NATO turned to violence, since actions speak louder than words. With regard to what we refer to as 'senseless violence', often street violence targeting innocent citizens, a notable factor is that this is often provoked when the victim calls the perpetrator to account. Joes Kloppenburg, Meindert Tjoelker and Kerwin Duinmeijer are just three high-profile names among the many dozens of anonymous victims of senseless violence in the Netherlands in the 90 s. Joes, Meindert and Kerwin, and possibly many more of them, were attacked and murdered by people whom they had confronted about their conduct. These are two examples of violence that affects us deeply, and both examples suggest a link between violence and language, albeit in a contrasting manner. Philosophers work with words. As we discuss and contemplate the theme of violence, we probably feel a greater sense of powerlessness than we do when discussing other themes. This powerlessness is probably due to the nature of the theme of violence and the nature of the activity with which we intend to address it, namely thought and speech-in other words, language. It has been pointed out that thinking and speaking about violence is paradoxical. This is true for at least two reasons. First, violence, like evil in general, appears to be characterised by absurdity and irrationality. If violence is characterised by its This is a translation of a contribution originally published in Dutch. Original Source: Paul van Tongeren, Taal en geweld. Uit boek: Koen Boey (red.), Filosoferen over geweld. Acco, Leuven/Leusden 2000, pp. 13-30.
Leuven University Press eBooks, Oct 15, 2021
Algemeen Nederlands tijdschrift voor wijsbegeerte, Jun 1, 2019
Tydskrif vir geesteswetenskappe, Mar 1, 2017
Paul van Tongeren is emeritus hoogleraar wijsgerige ethiek van de Radboud Universiteit Nijmegen (... more Paul van Tongeren is emeritus hoogleraar wijsgerige ethiek van de Radboud Universiteit Nijmegen (Nederland), buitengewoon gasthoogleraar ethiek aan de KU Leuven (België) en geassocieerd navorser van het Departement Filosofie, Universiteit van Pretoria. Recente publicaties zijn onder andere: Dankbaar. Denken over danken na de dood van God (Zoetermeer: Klement, 2015) en Nietzsche
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Nietzscheforschung, Nov 1, 2021
Fordham University Press eBooks, Nov 11, 2013
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Papers by Paul van Tongeren