Wille Zur Macht Wikipedia

The will to power (German: der Wille zur Macht) is a concept in the philosophy of Friedrich Nietzsche. The will to power describes what Nietzsche may have believed to be the main driving force in humans. He never systematically defined it, leaving its interpretation open to debate.[1] His use of the term can be summarized as self-determination, the concept of actualizing one's will onto oneself or one's surroundings, and it... Some of the misconceptions of the will to power, including Nazi appropriation of Nietzsche's philosophy, arise from overlooking Nietzsche's distinction between Kraft ('force' or 'strength') and Macht ('power' or 'might').[3] Kraft is primordial strength... Nietzsche's early thinking was influenced by that of Arthur Schopenhauer, the German philosopher whom he first discovered in 1865. Schopenhauer puts a central emphasis on will and in particular has a concept of the "will to live".

Writing a generation before Nietzsche, he explained that the universe and everything in it is driven by a primordial will to live, which results in a desire in all living creatures to avoid death... For Schopenhauer, this will is the most fundamental aspect of reality – more fundamental even than being. Another important influence was Roger Joseph Boscovich, whom Nietzsche discovered and learned about through his reading, in 1866, of Friedrich Albert Lange's 1865 Geschichte des Materialismus (History of Materialism). As early as 1872, Nietzsche went on to study Boscovich's book Theoria Philosophia Naturalis for himself.[4] Nietzsche makes his only reference in his published works to Boscovich in Beyond Good and Evil, where he... As the 1880s began, Nietzsche began to speak of the "Desire for Power" (Machtgelüst); this appeared in The Wanderer and his Shadow (1880) and Daybreak (1881). Machtgelüst, in these works, is the pleasure of the feeling of power and the hunger to overpower.

Will to power (German: Wille zur Macht) is a prominent concept in the philosophy of Friedrich Nietzsche. The will to power describes what Nietzsche may have believed to be the main driving force in humans – achievement, ambition, and the striving to reach the highest possible position in life. Everything in our modern substitutes for religion—whether Baconian or Rousseauistic—will be found to converge upon the idea of service. The crucial question is whether one is safe in assuming that the immense machinery of power that has resulted from activity of the utilitarian type can be made, on anything like present lines, to... ... To assert that man in a state of nature, or some similar state thus projected, is good, is to discredit the traditional controls in the actual world.

Humility, conversion, decorum—all go by the board in favor of free temperamental overflow. Does man thus emancipated exude spontaneously an affection for his fellows that will be an effective counterpoise to the sheer expansion of his egoistic impulses? ... Unfortunately, the facts have persistently refused to conform to humanitarian theory. There has been an ever-growing body of evidence from the eighteenth century to the Great War that in the natural man, as he exists in the real world and not in some romantic dreamland,... To be sure, many remain unconvinced by this evidence.

Stubborn facts, it has been rightly remarked, are as nothing compared with a stubborn theory. Altruistic theory is likely to prove peculiarly stubborn, because, probably more than any other theory ever conceived, it is flattering: it holds out the hope of the highest spiritual benefits—for example, peace and fraternal... …Der Wille zur Macht (1901; The Will to Power). She also committed petty forgeries. Generations of commentators were misled. Equally important, her enthusiasm for Hitler linked Nietzsche’s name with that of the dictator in the public mind.

Der Wille zur Macht, ed. Elisabeth Förster-Nietzsche, Heinrich Köselitz, Ernst Horneffer, and August Horneffer, 1901, 1906. Recommended translation: The Will to Power, trans. Walter Kaufmann and R. J. Hollingdale, ed., with commentary, Walter Kaufmann, Vintage, 1968.

1. Nihilism stands at the door: whence comes this uncanniest of all guests? Point of departure: it is an error to consider “social distress” or “physiological degeneration” or, worse, corruption, as the cause of nihilism. Ours is the most decent and compassionate age. Distress, whether of the soul, body, or intellect, cannot of itself give birth to nihilism (i.e., the radical repudiation of value, meaning, and desirability). Such distress always permits a variety of interpretations.

Rather: it is in one particular interpretation, the Christian-moral one, that nihilism is rooted. 2. The end of Christianity–at the hands of its own morality (which cannot be replaced), which turns against the Christian God (the sense of truthfulness, developed highly by Christianity, is nauseated by the falseness and... 3. Skepticism regarding morality is what is decisive. The end of the moral interpretation of the world, which no longer has any sanction after it has tried to escape into some beyond, leads to nihilism.

“Everything lacks meaning” (the untenability of one interpretation of the world, upon which a tremendous amount of energy has been lavished, awakens the suspicion that all interpretations of the world are false). Buddhistic tendency, yearning for Nothing. (Indian Buddhism is not the culmination of a thoroughly moralistic development; its nihilism is therefore full of morality that is not overcome: existence as punishment, existence construed as error, error thus as a punishment–a... Overcoming popular ideals: the sage; the saint; the poet. The antagonism of “true” and “beautiful” and “good”. Online: Amazon (Recommended Translation) Nietzsche Source (German, Free Access) Archive.org (Recommended Translation, Free Access)

Der Wille zur Macht ist ein Gedanke Friedrich Nietzsches, der von ihm zum ersten Mal in Also sprach Zarathustra vorgestellt und in allen nachfolgenden Büchern zumindest am Rande erwähnt wird, z. B. im fünften Buch der Fröhlichen Wissenschaft, das 1887 erscheint. Seine Anfänge liegen in den psychologischen Analysen des menschlichen Machtwillens in der Aphorismensammlung Morgenröte. Nietzsche führte ihn in seinen nachgelassenen Notizbüchern ab etwa 1885 umfassender aus. Die erste Erwähnung des Begriffs im Nachlass stammt von 1876/77: „Furcht (negativ) und Wille zur Macht (positiv) erklären unsere starke Rücksicht auf die Meinungen der Menschen.“[1]

Die Deutung des Gedankens des „Willens zur Macht“ ist stark umstritten. Nach Nietzsche ist der „Wille zur Macht“ ein dionysisches Bejahen der ewigen Kreisläufe von Leben und Tod, Entstehen und Vergehen, Lust und Schmerz, eine Urkraft, die das „Rad des Seins“ in Bewegung hält: „Alles... Alles stirbt, alles blüht wieder auf, ewig läuft das Jahr des Seins.“[2] In einem Nachlassfragment von 1885 deutet Nietzsche selbst an, wie man diesen vielschichtigen Begriff verstehen könnte: „…Diese meine dionysische Welt des Ewig-sich-selber-Schaffens, des Ewig-sich-selber-Zerstörens … dies mein Jenseits von Gut und Böse, ohne Ziel, wenn nicht im Glück des Kreises ein Ziel liegt … Wollt ihr einen Namen für diese... … Ein Licht für euch, ihr Verborgensten, Stärksten, Unerschrockensten, Mitternächtlichsten? … Diese Welt ist der Wille zur Macht – und nichts außerdem!

Und auch ihr seid dieser Wille zur Macht – und nichts außerdem!“[3] Nietzsche ist vor allem durch seine Schopenhauer-Lektüre und dessen Willens-Metaphysik auf den Gedanken des Willens zur Macht gekommen. Anders als Schopenhauers „Wille zum Leben“ ist für Nietzsche der Wille zur Macht jedoch kein Phänomen des Lebens, sondern des Erkennens. Zwar sind auch für Nietzsche die Triebe Fundamente allen Erkennens, denn aus ihnen geht erst das Erkennen hervor, aber es geht nun darum, inwiefern „eine Umwandlung des Menschen eintritt, wenn er endlich nur noch... „Nur wo Leben ist, da ist auch Wille: aber nicht Wille zum Leben, sondern – so lehr ich’s dich – Wille zur Macht!“[5] Dieser Artikel behandelt den Gedanken Nietzsches.

Zu den anderen beiden Punkten siehe Der Wille zur Macht. Die Deutung des Gedankens des „Willens zur Macht“ ist stark umstritten. Nach Nietzsche ist der „Wille zur Macht“ ein dionysisches Bejahen der ewigen Kreisläufe von Leben und Tod, Entstehen und Vergehen, Lust und Schmerz, eine Urkraft, die das „Rad des Seins“ in Bewegung hält: „Alles... Alles stirbt, alles blüht wieder auf, ewig läuft das Jahr des Seins.“[1] In einem Nachlassfragment von 1885 deutet Nietzsche selbst an, wie man diesen vielschichtigen Begriff verstehen könnte: „…Diese meine dionysische Welt des Ewig-sich-selber-Schaffens, des Ewig-sich-selber-Zerstörens … dies mein Jenseits von Gut und Böse, ohne Ziel, wenn nicht im Glück des Kreises ein Ziel liegt … Wollt ihr einen Namen für diese... … Ein Licht für euch, ihr Verborgensten, Stärksten, Unerschrockensten, Mitternächtlichsten?

… Diese Welt ist der Wille zur Macht – und nichts außerdem! Und auch ihr seid dieser Wille zur Macht – und nichts außerdem!“ Nietzsche ist vor allem durch seine Schopenhauer-Lektüre und dessen Willens-Metaphysik auf den Gedanken des Willens zur Macht gekommen. Anders als Schopenhauers „Wille zum Leben“ ist für Nietzsche der Wille zur Macht jedoch kein Phänomen des Lebens, sondern des Erkennens. Zwar sind auch für Nietzsche die Triebe Fundamente allen Erkennens, denn aus ihnen geht erst das Erkennen hervor, aber es geht nun darum, inwiefern „eine Umwandlung des Menschen eintritt, wenn er endlich nur noch... „Nur wo Leben ist, da ist auch Wille: aber nicht Wille zum Leben, sondern – so lehr ich's dich – Wille zur Macht!“[3]

The Will to Power (German: Der Wille zur Macht) is a book of notes drawn from the literary remains (or Nachlass) of the philosopher Friedrich Nietzsche by his sister Elisabeth Förster-Nietzsche and Peter Gast... The title derived from a work that Nietzsche himself had considered writing. The work was first translated into English by Anthony M. Ludovici in 1910, and it has since seen several other translations and publications. After Nietzsche's breakdown in 1889, and the passing of control over his literary estate to his sister Elisabeth Förster-Nietzsche, Nietzsche's friend Heinrich Köselitz, also known as Peter Gast, conceived the notion of publishing selections... As he explained to Elisabeth on November 8, 1893:

Between 1894 and 1926, Elisabeth arranged the publication of the twenty volume Großoktavausgabe edition of Nietzsche's writings by C. G. Naumann. In it, following Köselitz's suggestion she included a selection from Nietzsche's posthumous fragments, which was gathered together and entitled The Will To Power. She claimed that this text was substantially the magnum opus, which Nietzsche had hoped to write and name "The Will to Power, An Attempt at a Revaluation of All Values". The first German edition, containing 483 sections, published in 1901, was edited by Köselitz, Ernst Horneffer, and August Horneffer, under Elisabeth's direction.

This version was superseded in 1906 by an expanded second edition containing 1067 sections. This later compilation is what has come to be commonly known as The Will to Power. While researching materials for the Italian translation of Nietzsche's complete works in the 1960s, the philologists Giorgio Colli and Mazzino Montinari decided to go to the Archives in Leipzig to work with the original... From their work emerged the first complete and chronological edition of Nietzsche's writings, including the posthumous fragments from which Förster-Nietzsche had assembled The Will To Power. The complete works comprise 5,000 pages, compared to the 3,500 pages of the Großoktavausgabe. In 1964, during the International Colloquium on Nietzsche in Paris, Colli and Montinari met Karl Löwith, who would put them in contact with Heinz Wenzel, editor for Walter de Gruyter's publishing house.

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