MORALITY AS ANTI-NATURE

TWILIGHT

 

 

 

 

 

 

Ferrer, Daniel F.
12.00

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1.

All passions have a time when they are merely disastrous, when they pull down with the severity of the stupidity of their victims – and a later, much later, where they marry with the mind to “spiritualize”. Formerly it was because of the stupidity in the passion, the passion of the war itself: they conspired for their destruction – all the old moral monsters are unanimous about it, “il faut les tuer passions.” [one must kill the passions].

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GRADUS AD PARNASSUM

GRADUS

 

 

 

 

 

 

 

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In Nietzsche, al contrario, la volontà di potenza e l’eterno ritorno sono propriamente degli antidoti contro le ribotiane “malattie della volontà” e contro la décadence, intesa come disgregazione e perdita d’unità, nel senso di Bourget.

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DIE ENTSTEHUNG DER GEWALT DES „FREIEN GEISTES“

STIRNERIANA

 

 

 

 

 

 

 

 

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Stirner betrachtet die Geschichte, einerseits um die Mächte zu bestimmen, die sich des Einzelnen bemächtigt haben, „welche Umwandlungen seine Ansichten, welche Erschütterungen seine Prinzipien erführen“; andererseits, um analog zu der Entwicklung des einzelnen Menschenlebens eine Tendenz oder Notwendigkeit auszumachen, die „in einem fortgesetzten sich freimachen von Mächten (besteht – GB), die den Einzelnen beherrschen.“

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LE MONDE EST LAID…

INFERNO

 

 

 

 

 

 

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LE MONDE EST LAID, IL LE SERA DE PLUS EN PLUS, LES FORÊTS TOMBENT SOUS LA HACHE, LES VILLES POUSSENT, ENGLOUTISSANT TOUTE CHOSE, ET PARTOUT LES DÉSERTS S’ÉTENDENT, LES DÉSERTS SONT AUSSI L’OEUVRE DE L’HOMME,

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DI DEPRECATE LICENZE

MARTUCCI 5

 

 

 

 

 

 

 

Teresa
12.00

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Stirner e Nietzsche hanno indubbiamente ragione.

Non è vero che la mia libertà finisce dove comincia quella degli altri. Per natura la mia libertà ha termine dove cessa la mia for-za. Se mi ripugna attaccare gli uomini o pure se considero con-trario al mio interesse farlo, mi astengo dalla lotta.

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Πολεμος στο κρατος:Το υποκείμενο της Επιθυμίας

THOUGHT

 

 

 

 

 

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Η κριτική του Στίρνερ και Ντελέζ του ανθρωπισμού του Διαφωτισμού που ενημερώνει τον αναρχισμό μπορεί να ειδωθεί πιο καθαρά στην αποδόμηση της έννοιας του ουσιοκρατικού υποκειμένου. Το έργο του Στίρνερ είναι η απόρριψη της ιδέας μίας ουσιοκρατικής ανθρώπινης υποκειμενικότητας, μιας ανθρώπινης ουσίας που δεν επηρεάζεται από την εξουσία.

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