Explore the vast range of titles available.

Nietzsche's legacy for political thought is a highly contested area of research today. With papers representing a broad range of positions, this collection takes stock of the central controversies (Nietzsche as political / anti-political thinker? Nietzsche and / contra democracy? Arendt and / contra Nietzsche?), as well as new research on key concepts (power, the agon, aristocracy, friendship i.a.), on historical, contemporary and futural aspects of Nietzsche's political thought. International contributors include well-known names (Conway, Ansell-Pearson, Hatab, Taureck, Patton, Connolly, Villa, van Tongeren) and young emerging scholars from various disciplines.

This essay examines Nietzsche's thought on hatred in the light of the realist and perfectionist impulses of his philosophy. Drawing on remarks scattered across his writings, both unpublished and published, it seeks to reconstruct the \"philosophy of hatred\" that, as he himself observed, \"has not yet been written\". In §1 it is shown that hatred is a necessary ingredient in Nietzsche's dynamic and pluralist ontology of conflict. Hatred plays an indispensable role in the drive to assimilate or incorporate other life-forms into life's struggle for expansion and self-overcoming. According to Nietzsche's philosophical physiology, hatred is greatest where struggle and the resistance to assimilation are greatest; that is, among (more or less) equal powers. It is also distinguished from revulsion and contempt, since these are attached to the process of excretion, not assimilation. What is more, since genuine hatred serves to assimilate what is more or less equal, it is bound up with love, understood as attraction and the desire to appropriate what we wish to make our own; this is one of several ways in which the opposition between love and hate is overcome. But for Nietzsche, hatred can take a variety of forms, and his distinctive claim is that it need not be a destructive force, but can take creative forms. Two different forms of creative hatred are then examined: an active agonal hatred inter pares that allows for an affirmative pride in one's enemy (§3); and the reactive hatred on the \"spirit of revenge\" that gives birth to slave morality (§4). Attending to Nietzsche's argumentation on the etymological relations between \"hatred\" and \"ugliness\" (Hass and hässlich as \"hateworthy\"), one can distinguish (1) genuine hatred inter pares, affirmative and creative, from (2) contempt (Verachtung) towards what is inferior from a position of strength, and from (3) hatred-as-ressentiment towards what is superior (hässlich as \"evil\") from a position of weakness (§3). Nietzsche's analysis of the creative hatred that gave birth to slave morality reveals its destructive core in the \"imaginary revenge\" that degrades its noble opponent, raising the problem: How to respond constructively to the necessity of hatred and conflict implied by Nietzsche's ontology? In the final section (§5), two responses to this problem are considered: on the one hand to seek ways to \"improve\" hatred by drawing on its idealising powers for constructive ends; on the other hand, to use physiological self-knowledge to correct the errors intrinsic to hatred and cultivate an episteme beyond love and hate. These responses can pull in different directions, but they can also be co-ordinated in a way that addresses the realist and perfectionist impulses in Nietzsche's philosophy.

This paper examines the therapeutic implications of Nietzsche's critique of ressentiment and revenge as our signature malady. §I examines the obstacles to a therapeutic reading of Nietzsche's thought, including his anti-teleological tendencies and the value he places on sickness. Then there is the energetic problem of finding resources to tackle ressentiment, given the volitional exhaustion of modern nihilism. Finally, the self-referential implications of Nietzsche's critique of slave values threaten to trap his thought in a futile ressentiment against ressentiment. If the impulse to \"cure\" or \"redeem\" us from revenge through critical destruction repeats the logic of revenge, then the challenge for a therapeutic reading is to think through the transformation of revenge on the basis of repetition. An agonal reading of Nietzsche's philosophical practice is proposed to tackle these problems in §II. In Homer's Contest (1872), Nietzsche describes the transference (Übertragung) of Hesiod's \"evil Eris\" - goddess of war and destruction - into the \"good Eris\" of the contest or agon: destructive impulses are affirmed as stimulants, but also transformed into culture-building forces through an agonal regime of limited aggression. By superimposing this regime, as a model for Nietzsche's textual confrontations, on their \"unconscious text\" of embodied ressentiment, a therapeutic perspective emerges, based on three principles: affirmation; mutual empowerment; and externalisation. The agon performs an affirmative transformation of revenge on the basis of a \"fertile\" repetition: destructive affects (as in ressentiment) are transferred into constructive deeds of mutual antagonism. Through Nietzsche's agonal discourse, a reactive regime of internalised aggression is externalised in active deeds of limited philosophical aggression - a therapeutic transformation of (self-)destructive into constructive, philosophical impulses.[PUBLICATION ABSTRACT]