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Nietzsche's On the Genealogy of Morality warns that revenge's reactiveness can jeopardize salutary change in shared values. I identify an overlooked revenge-mitigating praxis in the spatial movements of Nietzsche's fictional prophet Zarathustra, who seeks collaborators to overcome Christian morality and create new world-affirming values. Zarathustra's well-known response to revenge, specifically the revenge against time undergirding interpersonal revenge, is willing the eternal return of the same. But he also exemplifies a more available response. "Passing by" is a coming close to, followed by a veering away from, the most insistent embodiments of reigning values. Although Nietzsche inspires agonistic political theory, Zarathustra avoids direct contest in the usual late modern milieux, which he finds constitutively vulnerable to revenge. When revenge floods the communal passional reservoir, it forestalls recovery—essential to new-values creation—of passions effaced by reigning values. Zarathustra still approaches the usual milieux to know the present-past as the raw material of the future. But by then veering away he practices relaxing his value-creative will and not raging against the present-past. Repeated passing by helps him accept and thus better take up the raw material of the future and accept value change's slow temporality. Since passing by's concern is the value horizon, not the political sphere, and since it minimizes direct resistance, it may be less reactive to the political sphere than directly contestatory versions of "refusal." Analysis of Gandhi's value-praxis confirms passing by as a tactic for less reactive value-creation and as a lens on the reactiveness of different value-praxes. [ABSTRACT FROM AUTHOR]

The Thought of Eternal Recurrence: From Discourse to Doctrine. This article gives a new interpretation of eternal recurrence, based on the observation that the central debate about this idea in Nietzsche studies is quite unique in the history of philosophy. This debate is based on a rather radical conflict between Lehre and Rede, doctrine and discourse. Purely doctrinal interpretations tend to underestimate the significance of the discursive form chosen by Nietzsche to express his thought in favor of the Nachlass, whereas discursive readings are generally characterized by an anti-doctrinal, parodic and purely critical function. However, it is possible to reconcile the specificity of the discourse of the eternal recurrence in Nietzsche's published works with his attempt to establish a real philosophical doctrine. By considering the fictional structure of eternal recurrence in Nietzsche's published works, we can reinterpret the meaning of Nietzsche's philosophy of affirmation, which implies a new relationship with life, reality, and values, as well as a new kind of belief. Indeed, we find in fiction a paradigm for such an affirmation of life, which Nietzsche discusses in his analyses of appearance and Greek tragedy. [ABSTRACT FROM AUTHOR]

Though it is acknowledged that Nietzsche read Ludwig Feuerbach, little attention has been given to the significance of Feuerbach's anthropological re-imagination of religion for the trajectory of Nietzsche's own vision for liberated humanity, the Übermensch. For Feuerbach, the Christian religion represents a form of wish-fulfillment and subconscious worship of the human being as divine, where many of the presuppositions of orthodox Christianity (monotheism, human fallenness, other-worldliness, etc.) only impede human flourishing. The acknowledgement of the psychological damage wrought by the scheme and implications of Christian metaphysics is, for Feuerbach and Nietzsche alike, a necessary step in liberating humans from their own self-imposed shackles and enabling the human spirit to actualize its latent potentialities. This paper aims to identify Feuerbachian themes that Nietzsche appropriates for his own purposes in Thus Spake Zarathustra, attending to Nietzsche's early reading of Feuerbach's The Essence of Christianity (1841) during a key period of his intellectual development (1861–1863), and arguing that Feuerbach's impact on Nietzsche is far more subtle and profound than commonly recognized. [ABSTRACT FROM AUTHOR]

This review essay focuses on the recent two-volume Nietzsche-Kommentar which is devoted to Also Sprach Zarathustra but it utilizes the slightly earlier one on Die fröhliche Wissenschaft. This essay is centred upon four key Nietzschean themes: the death of God, the Übermensch, Zarathustra's animals, and the eternal return of the same. The works by Grätz and Kaufmann are detailed and massive commentaries on two of Nietzsche's greatest books and are recommended for all who are intent on understanding Nietzsche's philosophy. [ABSTRACT FROM AUTHOR]

This exploration addresses some aspects of Zoroastrianism, examining how the ancient Persian belief system aligns with the dynamic and indeterminate principles of Fuzzy, Neutrosophic, and MultiAlist systems. Zoroastrianism, rooted in the eternal struggle between good and evil, light and darkness, exhibits parallels with Neutrosophy's acknowledgment of indeterminacy, incompleteness, and the dynamic interplay of opposites. The prophet Zarathustra's vision of a neutrosophic God challenges conventional notions of divine attributes, emphasizing a dynamic and evolving universe. Before investigating these vague areas, the concept of unclear conceptual borders is explored, emphasizing the indeterminacy and imprecision inherent in defining opposites or partially opposite concepts. The law of included infinitely-many-middles suggests that between opposites, there exist infinitely many nuances or middle values. Sorites' paradoxes challenge traditional logic by exposing the difficulties in defining vague boundaries. Neutrosophic Interpretation suggests introducing a buffer zone between opposites, resulting in Neutrosophic Sorites Paradoxes. Moreover, this exploration highlights the need for a more flexible and nuanced understanding of conceptual boundaries, acknowledging the dynamic and indeterminate nature of many philosophical and logical constructs. Finally, we delve into the application of neutrosophy to various cultural and philosophical concepts. The legendary figure of Gilgamesh, described as two-thirds god and one-third human, is examined through both traditional and neutrosophic perspectives. Additionally, Hindu concepts of Dharma, Adharma, and Karma are reexamined within the context of neutrosophy. The logic of the Diamond Sutra in Mahayana Buddhism, characterized by paradoxical language and a focus on emptiness, aligns with neutrosophic principles in challenging fixed notions and embracing the interconnected and indeterminate aspects of reality. Despite diverse cultural origins, these examples share a common thread in questioning absolutes and embracing the dynamic nature of existence. [ABSTRACT FROM AUTHOR]