Genealogia da vontade de poder: sobre a possibilidade de um projeto de reedificação do ocidente na obra de F. Nietzsche

Abstract

Friedrich W. Nietzsche's name was invoked by a significant diversity of political and ideological movements throughout the twentieth century, a phenomenon that may reveal more than a simple arbitrary set of interpretations by its authors. We call attention to a possible gap not always observed by the researchers of the area and that could contribute much with the resolution of old hermeneutic quarrels around the Nietzschean legacy. In order to do so, it is extremely important to risk a joint analysis of his thinking, following a course of studies that takes us from perspectivist epistemology to his conception of world / life / being: the will to power. The epistemological dissolution left by critical philosophy in the nineteenth century probably led Nietzsche to struggle against modern subjectivism in order to resume speculation about life for a bias distinct from that evoked by classical metaphysics. In this way, we will return to the wisdom of the body as the key of understanding for the Nietzschean rediscovery of the world; a project similar to Maurice Merleau-Ponty's phenomenology, but which actually reveals how Nietzsche's work is and will continue to be deeply rooted in the thinking of Arthur Schopenhauer (1788-1860). Be that as it may, at this point we will realize that the Nietzschean project goes beyond a mere philosophical plaything, being strongly engaged in the attempt to confront this tradition, perhaps even with the aim of reconfiguring the old and dying West. The timid yet effective characterization of being elaborated by Nietzsche - the ontology of the will to power - reveals that his reflections are armed with a typically pre-Platonic inspiration: the ancient tragedy and the heraclitic philosophy. Thus, Nietzsche will try to counteract the Dionysian assertion of the tragic to the impulse of the Socratic-Platonic dialectic, presenting to us at last the doctrine of the eternal return: on the one hand, the temporal expression of the will to power; on the other, a kind of "Nietzschean categorical imperative". After the will to power, the eternal return would be the second step given by Nietzsche in the elaboration of a diagram with pre-Platonic inspiration, precisely where the archaic tradition would have failed or stagnated. His project would arise from the attempt to overcome the classical tradition from the recognition of a knowledge that would be opposed to it: the affirmation of all faces of life, that is, the tragic-Dionysian knowledge.