A presentificação de Deus na Filosofia de Nietzsche

• Ano de defesa: 2025
• Autor(a) principal: Barbosa, Wesley de Jesus
• Tipo de documento: Tese
• Tipo de acesso: Acesso aberto
• Idioma: por
• Instituição de defesa: Universidade Federal do Espírito Santo; BR; Doutorado em Filosofia; Centro de Ciências Humanas e Naturais; UFES; Programa de Pós-Graduação em Filosofia
• Palavras-chave em Português: Vontade de poder; Deus; Ateísmo; Teísmo; Significado; Will to power; God; Atheism; Theism; Meaning; Filosofia
• Link de acesso: http://repositorio.ufes.br/handle/10/18428

The present doctoral thesis aims to investigate the problem of God in Nietzsche's philosophy. We believe that the label "atheist philosophy" is superficial in explaining Nietzsche's critique of metaphysical assumptions. Thus, we will argue that any overly substantial attribution to the philosopher ultimately reduces the scope of his thought. By examining the limits of his analysis, we will consider God as a hypothesis, as long as it remains within the affirmative realm of life. To this end, we will begin our work with The Announcement of the Death of God. We will then move on to the section Nietzsche and Christianity, where we will analyze Nietzsche's intellectual trajectory, especially regarding his investigations into religions, beginning with his studies at Schulpforta, referencing Johann Figl's work Nietzsche und die Religionen: Transkulturelle Perspektiven seines Bildungs- und Denkweges. We will also conduct a reading and discussion of the enigmas left in Ecce Homo, a self-biographical text, in order to highlight the challenges and limitations of using it as a reliable source for tracing the paths taken by the philologist throughout his personal life, as if there were a direct correspondence between author and work, life and text, words and things — a project of unveiling the truth. Next, we will focus on the discussion of moral values to indicate their overcoming and transvaluation, a key textual strategy for suggesting that the transcendence of man into the "Overman" reflects a critique of established values. The sessions devoted to this critique of values are: The Attack on Institutionalized Christianity as a Critique of Moral Values, Critique of Values as the Production of Values, and The Project of Transvaluation. In the final part, titled The Impossibility of Atheism in Nietzsche, we will pursue the argument that atheism, as an inversion of Judeo-Christian moral values, is not a true transvaluation of values, but rather an instrumentalization of the same values for a reactive project of rationalist and secular modernity. It remains a belief without God, a search for an ideal that preserves a deep and structuring meaning, typical of incomplete nihilism: cowardly, fearful, and venomous. We will begin this topic with Russian Pessimism to draw parallels between the Russian literary debate on nihilism, represented by Turgenev and Dostoevsky, and Nietzsche's discussion on the death of God, as well as the general influences of the Russians on the German philosopher. From the Russians, we will advance to the presentation of Nietzschean concepts essential to the hypothesis of a sacred dimension 14 in his work, namely: Genealogy, Eternal Return, and Will to Power. Given these steps, I present The Idiot of Jesus and His Beatitude as a physio-psychological type devoid of will to power — a transvaluative hypothesis, yet lacking the foundations for an ascensional and affirmative transvaluation due to its decadent and resigned character. I will also demonstrate The Limits of the Dionysian Hypothesis Against the Crucified, deconstructing the simplistic notion that the sacred in Nietzsche is merely the pursuit of the Dionysian experience of intoxication. Finally, in Nietzschean Writing, we delve deeper into the possibility of God in Nietzsche's published works. It is crucial to read Twilight of the Idols as a preliminary draft of the unpublished book on the transvaluation of all values, a hypothesis put forward by Jorge Luiz Viesenteiner. This suggests that this work allows us to view the entire Nietzschean oeuvre from a new perspective, that of transvaluation, as its creation was already engaged in a larger project, which did not materialize into a proper text. Thus, the Overman (Übermensch) would have transvalued Judeo-Christian values and overcome the entire metaphysical framework, reevaluating or dismantling values such as resentment, dualism, and reactivity. Consequently, typical atheism cannot be considered a robust critical category, as it does not arise from a return to the world after the experience of the abyss but remains halfway between the nothingness of the Socratic-Christian-modern world — an intelligible falsification orchestrated by the ascetic priest — and the nothingness as a reality marked by a complete disconnection of meaning, which results in deep, almost unbearable pain due to the despair and destruction brought about by the exposure to a raw reality devoid of the fictions man has invented to live. The possibility of God as an affirmation of life in Nietzsche arises from a significant recovery born out of the terrifying experience of emptiness, driven by the spirit of Dionysian music as the first motor to make lies resonate. This is a reclamation of meaning, a redirection of the individual from the morbid resignation of Russian fatalism towards the emergence of oneself as the creator of one's own moral values, including God as a value: a value that, as a devalued value in the post-emptied world, devalues and revalues itself more lightly and fluidly, in accordance with the vicissitudes of an affirmative will to power