This thesis is a comparative study in the History of Modern Philosophy focused on the recourse to physiology on the part of two key figures, Spinoza and Nietzsche. This involves comparative... Show moreThis thesis is a comparative study in the History of Modern Philosophy focused on the recourse to physiology on the part of two key figures, Spinoza and Nietzsche. This involves comparative research into their emphatic appeal to the body as the key to solving fundamental philosophical problems. Both Spinoza and Nietzsche are thinkers of immanence and for both the turn to the body, which is part of their projects of naturalisation, is motivated by theoretical and practical goals. I argue that we can best understand the similarities and differences between their respective philosophical physiologies, and their broader philosophical positions, starting from their shared interest in power ontologies and their commitment to immanence and naturalism. Show less
This thesis investigates Nietzsche's reception of Stoicism, and whether there is evidence for Stoicism influencing Nietzsche's conception of amor fati. Although secondary literature has made it... Show moreThis thesis investigates Nietzsche's reception of Stoicism, and whether there is evidence for Stoicism influencing Nietzsche's conception of amor fati. Although secondary literature has made it seem plausible that amor fati carries traces of Stoicism, pointing to the conceptual parallels between the love of fate and the Stoic therapy of a life ‘in accordance with nature’, this historical study shows that this claim is unlikely. In the first and last chapters a thorough textual analysis is presented of amor fati, showing that the concept undergoes a significant development from 1881/1882 to 1888. The amor fati of 1881/1882 should be situated in the context of Nietzsche's growing interest in physiology, I claim. The middle chapters uncover Nietzsche's engagements with Stoicism, based on a study of all explicit (and implicit) references to Stoicism. I conclude that Nietzsche's focus is restricted mostly to the context of the scientific quest for knowledge, thereby putting in perspective the assumption that Nietzsche's interest is mainly therapeutic. Although Nietzsche seems sympathetic to a Stoic attitude in 1870, he unequivocally rejects it in 1881/1882, in the same Book of Die fröhliche Wissenschaft in which, not coincidentally, amor fati for the first time occurs in the published works. Show less
