In its early publication The Birth of Tragedy (1872) Nietzsche formulated his basic theory of ancient tragedy. The moment of Rausch — a term which often translated as “intoxication” but refers not just to states of intoxication caused by the use of intoxicating drugs — is just as fundamental here as it is for Nietzsche's understanding of art in general. Emma Schunack investigates how the Dionysian intoxication of ancient tragedy is reflected in Hermann Nitsch's contemporary art. Between bloody animal pelts on purple, vermilion and lemon-yellow colored sheets + candied white violets.¹ To what extent can the concept of Dionysian Rausch in Nitsch's “Orgies Mystery Theatre” be understood as a contemporary continuation of Nietzsche's understanding of art? An attempt to read Nitsch with Nietzsche.

Time and again, our blog is dedicated to overlooked figures from the Nietzscheverse. The Leipzig Anglist Elmar Schenkel went deep into the archives for us in order to introduce you to an almost unknown figure of French-language Nietzsche reception: the “taxi philosopher” Jean-Baptiste Botul, who lived from 1896 to 1947 and not only came into contact with numerous prominent figures of his time on his trips through Paris, but developed also, in conversations with them, his very own Nietzsche interpretation, which, due to its subversive explosive power, has been stored in the poison cabinet by the mainstream of Nietzsche research to the present day. If Nietzsche was, in his own words, “dynamite,” then Botul is a rocket of the Force de frappe, still awaiting detonation — a stroke of luck?

In cultural perception, the forest is much more than a mere supplier of raw materials or a local recreation area, but, especially in German culture, a magical place of encounter with the supernatural. In the second part of our series ”the forest as a livelihood“ Christian Saehrendt explores this romantic fascination for the forest and to what extent it is also reflected in Nietzsche's works. Because Nietzsche was not only a passionate forest walker, he also writes again and again about this gateway to the “otherworld” and, last but not least, places his Zarathustra in sylvan sceneries.

With this literary contribution by Giulia Romina Itin, we are launching our main focus topic this year. Throughout the year, we will publish several articles dedicated to the topic of “forest” — the forest in its dual meaning as an almost mythological place of encounter with the, sometimes uncanny, sometimes encouraging, primal forces of life, but also, viewed more pragmatically, as the real basis of existence of our civilization that remains decisive but also threatened. We would like to explore this double face together with you this year in order to determine the contours of the forest as a living space in a new way — with Nietzsche and beyond him. We need to see and appreciate the forest in a different way again.

If you would rather listen to this article, you will also find it read by Caroline Will in German on the Halcyon Association for Radical Philosophy YouTube channel (link) or on Soundcloud (link).

Exactly two years ago, we published our first article on this blog, The Enduringly Contested Friedrich Nietzsche, a report by Paul Stephan about the annual meeting of the Nietzsche Society in 2023. Time to pause for a moment and think about what we've done on this blog so far and what the future could look like. Our editor-in-chief draws an interim conclusion and gives an insight into our plans.

We are combining this anniversary with two special appeals to you. On the one hand, we created a small quiz (link; in German). Answer four questions correctly, the answers to which are derived from our previous articles, and you could win one of thirteen prizes — and if you want, you can also give us valuable feedback about our work.

We would also like to draw you attention to our crowdfunding call. By July 10, we would like to invite you to help us raise €6,000 to finance further professional translations of our articles. In return, we offer you some fantastic rewards, including in particular the option of translating an article of your choice or giving us an article topic that you've always wanted to read about on this blog. Or you can get to know some of our authors at an exclusive Zoom workshop for our supporters. Become a bridge builder!

Werner Herzog (born 1942), described as a “mythomaniac” by Linus Wörffel, and Klaus Kinski (1926—1991) are among the leading figures of post-war German cinema. In the 70s and 80s, the filmmaker and the actor shot five feature films that are among the classics of the medium's history. They are hymns to tragic heroism, in which the spirit of Nietzsche can easily be recognized. From “Build Your Cities on Vesuvius! “will “Build opera houses in the rainforest! ”.

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The last country that our author, Natalie Schulte, traveled by bike was Malaysia. After a good 5,000 km, she got the creeping feeling that the trip could still end poorly. With considerations as to whether cycling in Southeast Asia is a response to Nietzsche's appeal “live dangerously! “, she concludes her series of essays.

Link to part 3

Our author Natalie Schulte traveled by bicycle for nine months Vietnam, Kampuchea, Thailand and malaysia. In her penultimate contribution to the series ”Hikes with Nietzsche“ she muses on encounters with wild animals that she met or could have met on her journey. It is hardly surprising that this includes considerations about the importance of animals, as they occur in Nietzsche's philosophy.

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)

Perhaps it is Nietzsche's main philosophical achievement that he described thinking as a process that happens in person. For him, reflection is a cooperative tension of body and mind. The mind is grounded in the nervous cosmopolitanism of the body. Nietzsche's conversion of Christianity: The flesh becomes word. This shows thinking in gestures. The following is intended to provide a sketch which indicates the main types of these reflexive gestures. This is intended to illustrate what it means when Nietzsche repeatedly describes himself as a wanderer. An intellectual tour that leads from standing and sitting as basic modes of traditional philosophy to walking, (out) wandering and halcyonic flying as Nietzsche's alternative modes of liberated thought and life.

A fruitful method within philosophy can be addressed seemingly minor, everyday topics. For example, the relationship between thinking and architecture, as this text is based on the newly published book Nietzsche's architecture of the discerning By Stephen Griek tried to show. With Nietzsche in mind, according to Michael Meyer-Albert, protecting a dwelling — both literally and figuratively — from the chaos of reality is essential for a successful world relationship. He neglects this in Greek's post-modern approach, which aims at maximum openness and wants to replace clear spatial structures with diffuse nomadic networks. Architecture as an art of non-violent rooting thus becomes unthinkable; the “house of appearance” that supports human existence collapses.

Like hardly any other philosopher, Friedrich Nietzsche has left his mark on popular culture — less in the pleasing mainstream entertainment, but more in subcultures and in artistic positions that are considered “edgy” and “dark.” In this “underworld,” Nietzsche's aphorisms, catchphrases, slogans and invectives are widely used — for example in the musical genres of heavy metal, hardcore and punk focused on social and aesthetic provocation. What is the reason for that?