An integral part of the annual meeting of the Nietzsche Society is the “Lectio Nietzscheana Naumburgensis”, at which a particularly deserving researcher once again talks in detail about the topic of the congress on the last day and concludes succinctly. Last time, this special honor was bestowed on Werner Stegmaier, the long-time editor of the important trade journal Nietzsche studies and author of numerous groundbreaking monographs on Nietzsche's philosophy. The theme of the conference, which took place from 16 to 19 October, was “Nietzsche's Technologies” (Emma Schunack reported).

Thankfully, Werner Stegmaier allowed us to publish this presentation in full length. In it, he addresses the topic of the Congress from an unexpected perspective. This is not about what is commonly understood as “technologies” — machines, cyborgs, or automata — but about Nietzsche's thinking and rhetorical techniques. What methods did Nietzsche use to write in such a way that his work to this day not only convinces but also inspires new generations of readers? And what is to be said of them? He compares Nietzsche's techniques with those of two other important modernist thinkers, Martin Heidegger (1889-1976) and Ludwig Wittgenstein (1889-1951). In his opinion, all three philosophers say goodbye to the classical techniques of conceptual philosophizing founded in antiquity and explore radically new ones in order to try out a new form of philosophizing in the age of “nihilism.” A monotonous, metaphysical understanding of rationality is replaced by plural, perspective thinking, which must necessarily use completely different techniques. The article creates a fundamentally new framework for understanding Nietzsche's thinking and philosophical context.

This essay, which we awarded first place in this year's Kingfisher Award for Radical Essay Writing (link), examines Nietzsche's question of the “barbarians” in a contemporary context and analyses how his philosophy is being politically exploited today. Against this background, the text shows how hustle culture, platform capitalism and neo-reactionary ideologies have been economizing the ”will to power“  and have become a new form of subtle barbarism: an internal decomposition of cultural depth through market logic, technocratic myths, and performative nihilism. Nietzsche's thinking, however, can be used precisely to describe these tendencies in their genealogy, to unmask their immanent nihilism, and to present an (over-)humane alternative to them.

This essay opposes the emptiness of a world that has lost its meaning in favor of function. With Nietzsche, Camus and the shadow of Sisyphos behind me, I search for the wild, for the dreamy, for those who do not submit and refuse to remain silent. I'm writing about modern barbarians: about people who see nothing and yet continue to breathe, keep screaming, keep dreaming. This text is my hymn to defiance, to the unformed, to the courage not to fear senselessness. Because even without meaning, I won't be silent. Not now, not in this world. And there is no other.

The essay was written as an answer to the price question of this year's Kingfisher Prize (link). We did not award him, but still publish it as an important contribution to the topic of the “new barbarians” due to its extraordinary literary quality. If you'd rather listen to it, you'll also find it read by Caroline Will on the Halcyonic Association for Radical Philosophy's YouTube channel (link) or on Soundcloud (link).

Last week, Emma Schunack reported on this year's annual meeting of the Nietzsche Society on the topic Nietzsche's technologies (link). In addition, in his article this week, Paul Stephan explores how Nietzsche uses the machine as a metaphor. The findings of his philological deep drilling through Nietzsche's writings: While in his early writings he builds on Romantic machine criticism and describes the machine as a threat to humanity and authenticity, from 1875, initially in his letters, a surprising turn takes place. Even though Nietzsche still occasionally builds on the old opposition of man and machine, he now initially describes himself as a machine and finally even advocates a fusion up to the identification of subject and apparatus, thinks becoming oneself as becoming a machine. This is due to Nietzsche's gradual general departure from the humanist ideals of his early and middle creative period and the increasing “obscuration” of his thinking — not least the discovery of the idea of “eternal return.” A critique of the capitalist social machine becomes its radical affirmation — amor fati as amor machinae.

Under the topic Nietzsche's technologies international visitors were once again invited to the Nietzsche Society conference in Naumburg an der Saale this year. In the period from October 16 to 19, in addition to various lectures, a film screening and a concert, there was also an art exhibition to visit. Our author Emma Schunack was there and reports on her impressions. Her question: How can Nietzsche's technologies find expression in the technological age?

Editorial note: The conference report does not mention the important “Lectio Nietzscheana Naumburgensis,” with which Werner Stegmaier rounded off the conference on Sunday morning and took up the topic of the conference again in a completely different way by asking about Nietzsche's own “philosophizing techniques.” We have now published this important talk in full length with the kind permission of the author (link).