O idiota de Jesus : a hipótese literária e a hipótese médica como indicativos de uma posição transvalorada em Nietzsche

• Ano de defesa: 2020
• Autor(a) principal: Barbosa, Wesley de Jesus
• Tipo de documento: Dissertação
• Tipo de acesso: Acesso aberto
• Idioma: por
• Instituição de defesa: Universidade Federal do Espírito Santo; BR; Mestrado em Filosofia; Centro de Ciências Humanas e Naturais; UFES; Programa de Pós-Graduação em Filosofia
• Palavras-chave em Português: Vontade de poder; Hipótese literária; Hipótese médica; Jesus; Valores morais; Ressentimento; Will to power; Literary hypothesis; Medical hypothesis; Moral values; Resentment; Filosofia
• Link de acesso: http://repositorio.ufes.br/handle/10/14787

The present master's thesis deals with how the Jesus type elaborated by Nietzsche in his The Antichrist presents himself as completely without the will to power. The literary hypothesis and the medical hypothesis are enunciated as tools for the analysis of the type, however they are not inserted in the debate as provoking dichotomies, on the contrary, they serve as indicatives to a position that is undervalued. In other words, to the extent that Jesus' non-reaction leads to a transvaluation of all values because it breaks with the moral precepts and the culture of resentment, the essay text, moreover, communicates with the general objective in the sense of break the fissures by inserting an interpretation in the semantic body that does not qualify this or that thesis as more useful to the work in a perspective of nullity of counterpoint. But that, obeying the limits of an unsustainable lightness of interpretation, be justified by the concepts of the medical hypothesis without losing literary freedom. In the force field of these two hypotheses, dualism is lost in favor of a primordial event: interpretation. Renato Nunes Bittencourt's literary hypothesis seeks in Dostoevsky the typological communion of Jesus through the analysis of Prince Michkin, protagonist of the book The Idiot. Thus, I created the categories the forgotten, the private, the non reactive, the non-political and the childlike to analyze the psychological dynamics of Míchkin and Jesus. Such characteristics are not axioms, they are attempts to temporarily fix an interpretation, already knowing that the real is understandable in a deterministic and transcendental conceptual formality. This hypothesis had been significant in the recovery of The Antichrist as a philosophical text, insofar as it dismantled the prejudiced shell created to discredit the work of the philosopher, affirming the inauthenticity of the text as a mere blasphemous pamphlet or delirium of a mind that already showed signs that it would succumb. But this argument has its hermeneutical limits. The medical hypothesis of Allan Sena goes through the texts of Morel and Féré defending the thesis that the idiot of Jesus is not a reference to Prince Michkin, but a construction produced by Nietzsche's contact with medical literature very in vogue among intellectuals of the century XIX. In fact, Dostoevsky himself, according to Sena, would have formulated Prince Michkin under such influence. That idiocy, therefore, would correspond to a psychiatric disorder that would delay the person's development in a still very childish time. However, the novelty of this dissertation and claim to a philosophy of the future is not to polarize the debate, but to insert it into a hermeneutical event. Giving literature its epistemological rigor by intertwining it with a medical theory so harsh in its truth that perhaps it needed the lightness of the ambiguity of the words that create worlds of metaphors. Because medicine, so true in its usefulness, gave hints about the world and people that, very different from explaining reality objectively, ended up masking it in prejudices and stereotypes. And the poets, unconcerned with the real, invented fables to talk about the world. Science and art do not cancel each other out as systems or explanatory hypotheses, they interpret the world in their own way, and such ways are not better or worse. Life without art would be pitiful. Life without medicine would be too short. The literary hypothesis and the medical hypothesis indicate an overrated position not only because they maintain that the beatitude of the Jesus type is effected by his experience completely lacking the will to power, but because as arrangements of this argumentative text they embark on the daring contours of an unsustainable lightness of interpretation