Our author Natalie Schulte spent nine months cycling in Southeast Asia and reports on her travel experiences with and without Nietzsche in a short series of essays. This time it's about the vast plain of Cambodia and the temples of Angkor in the middle of the jungle.

(Link to part 1 on Vietnam)

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.

The late Nietzsche repeatedly imagines himself as a descendant of Polish nobles. It is not just a personal whim, but also says something about Nietzsche's philosophical positioning: For him, Poland is a kind of “anti-nation,” a people of “big individuals” — and last but not least, the Polish noble republic is the political utopia of a radical democratic community, which, precisely in its failure, corresponds to his idea of “aristocratic radicalism.” Paul Stephan goes in this Long Read explores the deeper meaning of this topic in Nietzsche and questions his transfiguration of the old Rzeczpospolita: From a political point of view, this is not as desirable a model as Nietzsche suggests. Jean-Jacques Rousseau continues to lead in this regard Considerations on the Government of Poland from 1772.