Werner S. Pluhar, Indianapolis: Hackett. Who comes After the Subject? Hamburg: Otto Meissner Verlag. Produktkulturen: Dynamik und Bedeutungswandel des Konsums. Nehemas, Alexander Nietzsche: Life as Literature. Cambridge, Mass. Hollingdale, Harmondsworth: Penguin.
Nietzsche, Friedrich . Walter Kaufmann, in Walter Kaufmann ed. Nietzsche, Friedrich  The Gay Science, trans.
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Nietzsche, Friedrich  Beyond Good and Evil, trans. Hollingdale, London: Penguin. Smag, sansning, civilisation: En antologi, Aarhus: Aarhus universitets forlag, pp. Schrift, Alan D. Schulze, Gerhard Die Erlebnisgesellschaft. Stauth, Georg and Bryan S. Turner, Bryan S. Gerth and C. Wright Mills eds. Mohr Paul Siebeck , pp. Wenzel, Bernice M. Palavras-chave: Gosto, Poder, Ressentimento, Bourdieu. A analogia de Bourdieu como um campo de jogo champ-jeu remete ao trabalho de Maurice Merleau-Ponty.
Essa sociologia do inconsciente tem tido certa influencia na chamada antropologia reflexiva, que denuncia o objetivismo, no realismo de Levi-Strauss e no funcionalismo. Livre do ressentimento ele pode se permitir olhar as coisas desinteressadamente — em outras palavras cientificamente e reflexivamente — do ponto de vista da realidade. Sua verdade pode estar contida justamente nesses aspectos. Eles batalham entre si para ganhar poder sobre nossas vidas e novamente resumem seu eterno conflito. Onde entra a vontade de poder Wille zur Macht de Nietzsche a qual tem levado a tantos mal compreendidos?
Notas 1. Rahkonen, ; Bloch, : Este retrata com ironia? Falk, ; Gronow, Nesse sentido uma foto mais apropriada poderia ter refletido esse fato. Em outro contexto Schulze, Heidegger, : 73; cf Schrift, What Are Nihilism and Relativism? Moral nihilism and moral relativism are metaethical theories, theories of the nature of morality.
Nihilism is the view that there are no moral facts. It says that nothing is right or wrong, or morally good or bad. Nihilists believe that moral language is infected by a massive false presupposition, much as atheists understand religious talk. Relativism is the view that moral statements are true or false only relative to some standard or other, that things are right or wrong relative to Catholic morality, say, and different things are right or wrong relative to Confucian morality, but nothing is right or wrong simpliciter.
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There are a moral relativism and moral nihilism number of versions of relativism, because there are various candidates for sources of frames. Relativism and nihilism share ontology. Both doctrines are skeptical about freestanding moral facts, of some principles of action having a special authority that picks them out of the hodgepodge of conventions. Instead, relativists and nihilists see just us people with our moral feelings and social rules, valuing some things in a special way, perhaps, and then projecting these values into the world.
Relativism can then be seen as a tactical retreat made by common sense in the face of the nihilist threat. Persuaded that absolute morality is a pipe dream, a relativist suggests that we might still salvage much of moral practice, moral thought, and moral talk by relativizing. It might be thought that relativists and nihilists do differ on a crucial point of ontology. Relativists do believe that there are such things as moral properties, only they are relative properties as Einsteinians believe that there is such a thing as duration, only it is duration relative to an inertial frame , while nihilists do not.
But this is a misleading way to think of the situation.
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They count these relative properties among the constituents of the universe. This difference is a difference over language, though, not a difference over ontology. Nihilism especially is a radical thesis, violently contrary to common sense; relativism is less radical but still revisionary of common sense. At least, in one way nihilism is more radical: it says that every positive moral judgment to the effect that something or other is wrong, or right, or morally good or bad is false, whereas relativists think that most common sense moral judgments are likely to be true.
There is another sense, to be explained in section 7, in which relativism is more radical, because it is more revisionary.
In any case, each metaethical theory is at odds with common-sense moral thinking. But their common skepticism can also seem to be forced on us by serious, hardnosed reflection. Moral absolutist philosophers often portray relativism as an exotic skeptical doctrine delivered by some special philosophical theory, and they see and portray themselves as defenders of common sense against the bizarre, much as traditional epistemologists think of themselves as defending our ordinary claims to knowledge against radical skeptical challenges.
I doubt, though, that relativism and nihilism about morality really do have a relation to common sense that is similar to the one that epistemological skepticism has. Few people, even the oxford handbook of ethical theory sophisticated and reflective people, ever take seriously the idea that nobody knows anything at all, or anything about the external world.
Many nonphilosophers do take seriously the idea that there is no absolute morality, however, and not always or only because they have been influenced by moral philosophers. Why does the rejection of Absolutism seem so plausible to many people? Why Reject Absolutism?
It is easy to see how something could be good relative to a standard, but difficult to see how something could be good, not merely according to this or that standard, but simply. If some standard were special, were the right one, then something could be good absolutely by being good relative to that standard. In some contexts, there does seem to be a standard that is built in conceptually, and in these contexts we are comfortable with attributions of goodness. Even here, though, we are not apt to resist the suggestion that good and bad are relative to the standard in question.
We can start with some straightforward attributions of goodness and badness, attributions that have no problematic feel. Once we make clear and explicit what is going on in these straightforward cases, we can better understand what does seem problematic in the problematic cases. We know that a good clock is one that among other things tells the time accurately. That clocks that lose a minute each hour are not good clocks is not controversial. Suppose someone personally preferred analog clocks whose hands do not move at all.
He might have reasons, or he might just prefer stopped clocks on a whim. If he expressed his preference by saying that stopped clocks are good, though, he would simply be mistaken.
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Similarly for a computer operating system: even if someone prefers an operating system that crashes frequently, she cannot correctly say that stability in an operating system is bad. In general, the standards for artifacts seem to be built in to the concepts we use to pick out the artifactual kinds.
We might put it this way: to understand the concept of a clock is already to know what makes a clock a good one. And someone whose standards for can openers are very different from the ordinary one has thereby lost contact with the concept of a can opener. Next, consider what makes a good astronomer, or a good shepherd.
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These questions could be a bit controversial at the edges. For example, it may be controversial among astronomers whether doing lots of observation is more impormoral relativism and moral nihilism tant than working out mathematical theories. Like artifact concepts, many concepts of jobs or roles come with standards built into them.
What about kinds that are not defined by their function? We do not expect anyone to ask which in a pile of stones is the best stone, or which element in the periodic table is the best element.
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