Individualism, even egoism, is frowned upon in all political, religious and social camps. They are attributed to liberalism and capitalism. Such people are not committed to others, are not involved politically or for the environment. They also do not respect a common understanding of the world and therefore behave irresponsibly. The Nietzschean  is not impressed by such verdicts. She dances — not only!

Strangers seem creepy to many. They immediately fear that these strangers will harm them. Many decent earners think that recipients of citizen benefits are lazy and therefore do not allow them to receive government support. To many educated people, illiterate people appear rude and simple-minded, with whom they therefore want as little as possible nothing to do with, whom they do not trust. Religious people are often afraid of atheists, who in turn are afraid of contact with religion. What you don't know often appears to be dangerous and you prematurely discount that. Such prejudices lead to rejection, which often solidifies to such an extent that counterarguments are no longer even heard. This is resentment that has existed for a long time, but which today makes consensus almost impossible in many political and social debates. This can degenerate into hate and contempt and then into violence whether between rich and poor, right and left, machos and feminists, abortion opponents and abortion advocates, vegetarians and meat-eaters. When one side prevails, it imposes its values on the other, and the resentment even becomes creative. In any case, it prevents you from making an effort to understand the other person. For Nietzsche, resentment has been driving the dispute over what is morally necessary for a long time.

“Resentment” is one of the key terms of Nietzsche's late work. The philosopher is referring to an internalized and solidified affect of revenge, which leads to the development of an overall negative approach to the world. Especially in On the genealogy of morality Nietzsche is trying to show that the entire European culture since the rise of Christianity has been based on this affect. Judaism and Christianity, in their hatred of aristocrats, propagated an ethics of the weak — in this act, resentment became creative. With a new creative ethic, Nietzsche now wants to contribute to a renewed revaluation of values in order to return to a life-affirming aristocratic ethic of the “strong.” In this article, Hans-Martin Schönherr-Mann introduces Nietzsche's reflections on resentment and works out what makes the accusation of mutual resentment so popular to this day.

“Techno” — the show of the same name at the Swiss National Museum in Zurich, with traveling exhibitions by the Goethe-Institut and publications in German-speaking countries is currently honoring a once-subcultural movement that became a mass phenomenon in the 1990s with the Berlin Love Parade and continues to live on in Zurich's Street Parade today. Did techno offer (or offer) the Dionysian cultural experience that Nietzsche celebrated in his writings? Would Nietzsche have been a raver?

Lou Wildemann is a cultural scientist and filmmaker from Leipzig. your current feature film project, MALA, deals with the suicide of a young resident of Nietzsche City. Paul Stephan discussed this provocative project and the topic of suicide in general with her: Why is it still taboo today? Should we talk more about this? What role can Nietzsche's reflections, who repeatedly thought about this topic, play in this? What does suicide mean in an increasingly violent neoliberal society?

Richard Wagner lived on Lake Lucerne for six years. In April 1866, he was able to rent the Landhaus of the Lucerne patrician family Am Rhyn, which had been built in a beautiful scenic location on the Tribschenhorn. Nietzsche had been a frequent guest there at that time and enjoyed the family connection. For him, it was an episode that shaped him throughout his life, so that the confrontation with Wagner — in its entire range from unconditional adoration to rude rejection — can perhaps even be regarded as the heart of his thinking. Today, the building houses the Richard Wagner Museum. His current special exhibition focuses on the composer's anti-Semitism.

It is no secret that one of Nietzsche’s most important philosophical references was the German philosopher Arthur Schopenhauer (1788-1860). That’s reason enough to trace the history of Nietzsche’s reception of Schopenhauer in a two-part article. In the first part, Schopenhauer scholar Tom Bildstein examines how the young Leipzig philology student Nietzsche was first inspired by Schopenhauer’s magnum opus The World as Will and Representation (1818), only to turn into a harsh critic of the Frankfurt “sourpuss” within a few years. — Link to part 2.

Nietzsche did not just influence popular culture. He himself was part of a contemporary popular culture and was significantly influenced by it. As a spa tourist, he chased after the trendy health resorts, studied popular magazines and non-fiction books as a popular reader, ate his way through various (self-prescribed) diets as a diet freak and used modern technologies from telegrams to Malling-Hansen's writing ball. In the following article, Swiss Nietzsche researcher Tobias Brücker summarizes some influences from contemporary dietetics in order to exemplify how Nietzsche's life and thinking were shaped by popular cultural factors.

In the last part of the series “What does Nietzsche mean to me? “, in which our regular authors briefly presented their respective understanding of Nietzsche in recent weeks, Estella Walter tells of 'her' Nietzsche as a critic of any totality in the name of the nameless reality of becoming.

Nietzsche's best-known formulation, according to which God is dead, not only shows an anti-religious thrust. In particular, it points out that in modern times, constitutive self-evident elements no longer have traditional validity. As the cultural understanding of truth has faltered, not only has this or that truth become questionable, but the understanding of what truth actually is. This puts enlightenment under pressure to find the questions to which it should be the answer. It is this abyss of uncanny questionability from which Nietzsche's thinking attempts to show ways out that are viable. In the first part of his text Enlightenment Twilight Michael Meyer-Albert talks about the clarified doubts of the Enlightenment about itself.

For hardly any other philosopher, music was as important as it was for Nietzsche. “Without music, life would be a mistake”¹, he wrote. Christian Saehrendt goes for Nietzsche PopArts The question of how this high appreciation of sound art was manifested in his life and work. He talks about Nietzsche's own compositions as well as one of the most iconic aspects of his life: his friendship with Richard Wagner. He shows that the music for Nietzsche is almost erotic It was important — and in this respect he was not so “out of date” at all, but a typical child of his time.

Nietzsche has repeatedly become the subject of political interpretive projects, from left and right. Nietzsche and Marx was seen time and again as a double team of a concept of comprehensive emancipation beyond the well-trodden paths of dominant left-wing political trends. In his book How to Philosophize with a Hammer and Sickle. Nietzsche and Marx for the Twenty-First Century and in countless YouTube videos, Jonas Čeika updates this perspective for our time. For Nietzsche PopArts, Henry Holland addressed the question of what to think of this approach.

In his recently published study Theory of Liberation [Theorie der Befreiung]Frankfurt philosopher Christoph Menke describes liberation as “fascination,” as pleasurable desubjectization and dedication. He refers decisively to Nietzsche — but for him, “fascination” means bewitching, entanglement in lack of freedom and resentment. Can the mystical power of fascination really set us free — or is it not rather Nietzsche's right and liberation means above all self-empowerment and autonomy, whereas the fascinated sacrifice means submission, not least to a fascist leader?

From October 12 to 15, the annual meeting of the Friedrich-Nietzsche Society took place in Naumburg. Numerous experts from all over the world came together to explore the various causes of Nietzsche's impact in the first decades following his mental collapse. The spiritual struggles over Nietzsche repeatedly referred to the real struggles of the past — and those of our present.