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This study, first published in 1998, makes a lively and welcome contribution to the critical analysis of Nietzsche's seminal classic This Spoke Zarathustra. Through a close textual reading of the neglected and ill-understood part four of the text, the author seeks to show that Nietzsche's project of self-overcoming is a failure. Offering herself as a philosopher-priestess of the wisdom of pessimism, Francesca Cauchi invokes a complex of responses in the reader, providing a necessary challenge to any and all advocates of life. This study, first published in 1998, makes a lively and welcome contribution to the critical analysis of Nietzsche's seminal classic This Spoke Zarathustra. Through a close textual reading of the neglected and ill-understood part four of the text, the author seeks to show that Nietzsche's project of self-overcoming is a failure. Offering herself as a philosopher-priestess of the wisdom of pessimism, Francesca Cauchi invokes a complex of responses in the reader, providing a necessary challenge to any and all advocates of life.

This article intends to analyze how the subject of self-trans-formation of the individual presents itself as an educational challenge from the work Thus spoke Zarathustra, by Nietzsche. To this end, it was analyzed how this work is presented from a stylistic point of view around the experiences of its character, thus constituting itself as a “didactic poem”, whose central teaching will be the valorization of creative capacity associated with the metaphor of the child, the one that opens the way to the main task of education: to help each individual become who they are. Zarathustra is both the one who incarnates and the one who calls for this task, assumed as an effort of self-trans-formation. This Nietzschean perspective presents itself as an anti-education, contrasting with the traditional educational model. Elements such as teaching solitude, self-cultivation, and the pursuit of an education that not only instructs but also profoundly transforms the individual are fundamental in this approach. Nietzsche proposes a path of self-knowledge and self-development that challenges conventional structures, promoting an education aimed not only at transmitting knowledge, but also at the integral and authentic formation of the human being. Pretende-se, neste artigo, analisar como o tema da auto-trans-formação do indivíduo se apresenta como um desafio educativo a partir da obra Assim Falou Zaratustra, de Nietzsche. Para tanto, analisou-se como tal obra se apresenta do ponto de vista estilístico em torno das vivências próprias do seu personagem, vindo, assim, a constituir-se como um “poema didático”, cujo ensinamento central será a valorização da capacidade criativa associada à metáfora da criança, aquela que abre caminho para a principal tarefa da educação: contribuir para que cada indivíduo torne-se aquilo que é. Zaratustra é tanto aquele que encarna quanto aquele que convoca para essa tarefa, assumida como um esforço de auto-trans-formação. Essa perspectiva nietzschiana apresenta-se como uma antieducação, contrapondo-se ao modelo educativo tradicional. Elementos como o ensino da solidão, o cultivo de si e a busca por uma educação que não apenas instrua, mas também transforme profundamente o indivíduo, são fundamentais nessa abordagem. Nietzsche propõe um caminho de autoconhecimento e autodesenvolvimento que desafia as estruturas convencionais, promovendo uma educação voltada não apenas para a transmissão de conhecimento, mas também para a formação integral e autêntica do ser humano. Se pretende, en este artículo, analizar cómo el tema de la auto-trans-formación del individuo se presenta como un desafío educativo a partir de la obra Así habló Zaratustra, de Nietzsche. Para ello, se analizó cómo dicha obra se presenta desde el punto de vista estilístico en torno a las experiencias propias de su personaje, convirtiéndose, así, en un “poema didáctico”, cuya enseñanza central será la valoración de la capacidad creativa asociada a la metáfora del niño, aquél que abre camino para la principal tarea de la educación: contribuir a que cada individuo se convierta en lo que es. Zaratustra es tanto aquel que encarna como aquel que convoca para esa tarea, asumida como un esfuerzo de auto-trans-formación. Esta perspectiva nietzscheana se presenta como antieducación, oponiéndose al modelo educativo tradicional. Elementos como la enseñanza de la soledad, el cultivo de sí y la búsqueda de una educación que no sólo instruya, sino que transforme profundamente al individuo, son fundamentales en este enfoque. Nietzsche propone un camino de autoconocimiento y autodesarrollo que desafía las estructuras convencionales, promoviendo una educación dirigida no sólo a la transmisión de conocimientos, sino también a la formación integral y auténtica del ser humano.

In this article, I examine the linguistic features in Nietzsche’s presentations that have led readers to assume that “the same” means numerical identity. I also evaluate the following argument about personal identity that has been used to support this assumption: if we are not numerically identical to our recurring counterparts, then we have no reason to be concerned about the prospect of reliving our lives and Nietzsche’s theory cannot have any of the existential significance he ascribes to it. My conclusion is that Nietzsche actually has in mind a complete qualitative identity that includes all spatiotemporal properties. Thus, the supporting argument fails because the problem of persistence through change over time is not relevant to a theory in which persons are neither recurring at a later time nor undergoing any change when they recur.

From the very beginning of Iranian disciplinary studies, the material concerning Zarathustra’s biography has been analysed in depth, firstly to identify the homeland of the Prophet and then to discuss the historical reality of this authoritative figure. Despite the divergences of opinion, emphasis has always been placed on the reconstruction of the figure of Zarathustra and much less on the socio-cultural context in which the image of the Prophet was cultivated. The present paper represents the second part of a larger work (see Terribili 2020) that aims to reverse this perspective and emphasize those data, which link up narrative variations and extensions with local identities. In fact, variations in geographical setting reveal processes of acculturation through which social groups reinvented the influential image of the Prophet within a familiar horizon. In this respect, the Sasanian period proved pivotal in the formation of both Zoroastrian and Iranian communal identities. In the wake of the first work, this second paper approaches aspects connected to the North-West Iran and Ādurbādagān tradition.

This article considers the significance of the Blessed Isles in Nietzsche's Thus Spoke Zarathustra. They are the isolated locale to which Zarathustra and his fellow creators retreat in the Second Part of the book. I trace Zarathustra's Blessed Isles back to the ancient Greek paradisiacal afterlife of the makarōn nēsoi and frame them against Nietzsche's Platonic conception of philosophers as “commanders and legislators,” but I argue that they represent something more like a modern Epicurean Garden. Ultimately, I suggest that Zarathustra's Epicurean impulse toward withdrawal (whether into a sequestered friendship community or mountain solitude) undermines his Platonic attempts at great politics.

From the very beginning of Iranian disciplinary studies, the material concerning Zarathustra’s biography has been analysed in depth, firstly to identify the homeland of the Prophet and then to discuss the historical reality of this authoritative figure. Despite the divergences of opinion, emphasis has always been placed on the reconstruction of the figure of Zarathustra and much less on the socio-cultural context in which the image of the Prophet was cultivated. The present paper represents the first part of a larger work that aims to reverse this perspective and emphasise those data, which link up narrative variations and extensions with local identities. In fact, variations in geographical setting reveal processes of acculturation through which social groups reinvented the influential image of the Prophet within a familiar horizon. In this respect, the Sasanian period proved pivotal in the formation of both Zoroastrian and Iranian communal identities, while this first work will analyses aspects connected to East Iran and the Khorāsān tradition.

This article approaches the religious phenomenon from a perspective that combines the anthropology of the sacred and the science of religions and from which religion can be interpreted as an “architecture of value”, that is, as a technique for constructing values and, at the same time, as a “technology of salvation”, that is, as a mechanism for individual and group healing. On this theoretical basis, certain aspects of Nietzsche’s Thus Spoke Zarathustra are analysed not as mere rhetorical or polemical devices but as the backbone of a work of a religious nature. The result is a religious interpretation of Nietzsche’s great work and, at the same time, a reflection on religious life itself and the scope of post-metaphysical religiosity.

This essay argues that much can be gained from a close examination of Nietzsche’s work with respect to education. In order to contextualise my argument, I provide a brief critique of Nietzsche’s thinking on aesthetics, educators and education. I then turn my attention to the work of Thus Spoke Zarathustra , the figures Zarathustra and the Übermensch , and other Nietzschean works with a view to outline what I mean by a Nietzschean education. My central thesis being that a Nietzschean education is primarily concerned with the cultivation of the self. This is certainly not an easy undertaking as it requires both an educator and education that can reveal to students “what one is” now ( being ), and who they could become ( becoming ). In order to bring this about, Nietzsche employs the use of an aesthetic model (ideal type) in the form of an exemplar for students to aspire to become. Here, the exemplar plays an important educative function in Nietzsche’s thinking because the role of the ideal type is to unsettle the student so that they are inspired to attain their unattained self that they recognise in the other. Consequently, what makes my account of a Nietzschean education significant is due to its concern with fostering timeless educational aims, such as learning to see, think, speak, write, and feel, by unsettling students with an ideal educator and true education so that students can get a sense of who they are now and who they could become .

Scholars have long debated how best to understand Nietzsche's “great politics.” But they have hitherto neglected Nietzsche's own suggestion that Thus Spoke Zarathustra (Z) provides a “formula” for it. This article thus provides a fresh interpretation of “great politics” based on a reading of Z. It argues that “great politics” is concerned above all with the question of how to overcome humankind in its present form. Such overcoming does not have a specific goal. Rather, Z suggests that a continuous overcoming of the present is required in order to remain attuned to the nature of life itself and allow for human flourishing. In the “new peoples” Nietzsche anticipates, politics would take on a form that radically revalues many foundational assumptions of political philosophy. In offering a new understanding of “great politics,” this article therefore also suggests an answer to the question whether and in what sense Nietzsche is a political philosopher.