By Martyn Everett
ISBN-10: 1873605382
ISBN-13: 9781873605387
The Budapest Commune of 1919 has been missed via the historians of anarchism, but it offers a major and interesting case learn of the anarchist move at an important historic second. We can see how and why anarchist fortunes declined after the top of the 1st international warfare, as anarchist organisations fused with Marxist events, or have been overwhelmed by means of proto-fascism.
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Extra resources for War And Revolution: The Hungarian Anarchist Movement In World War I And The Budapest Commune, 1919
Sample text
Negative power does not express itself spontaneously, but derivatively: it is fundamentally deficient and defective, striving to encourage itself by enjoyment obtained from abuse and cruelty. Nietzsche applies this anthropological typology for his moral considerations. He does not posit power against morality, but proposes an active morality of positive power against the traditional passive type, opting for courageous creativity and autonomy based on the acquired selfhood of the moral agent. ” Nietzsche proposes instead an egoistic morality that springs out of positive power and selfexpression.
1973), 89. 2. Quoted in the Marbacher Katologe: ‘Das 20. Jahrhundert. Von Nietzsche bis zur Gruppe 47’, ed. B. Zeller (Deutsche Schillergesellschaft Marbach a. , 1980), 20 (our translation). Compare to A. Rosenberg, Friedrich Nietzsche. Ansprache bei einer Gedenkstunde anlasslich ¨ des 100. Geburtstages Nietzsches am 15. Oktober 1944, in Weimar (Munich: Zentralverlag der NSDAP, Franz Eher Nachfolger, 1944). 3. Karl Popper, The Open Society and its Enemies (London: Routledge and Kegan Paul, 1945), 1:230.
18 According to various notes it appears that Nietzsche was not at all content with a psychology that had become “the morphology and the doctrine of the development of the will to power” (BGE, 23; KSA, 5:38) but wished to revise Schopenhauer’s formula and generalize the psychological phenomenon of the will into a comprehensive metaphysical cosmology. This goal contrasted with his basic assumption that any metaphysical system was another redundant “shadow” of the dead God (GS, 108). It also contradicted other published writings in which he objected to Schopenhauer’s cosmology of “the will in itself” as “a primeval mythology” (GS, 127; KSA, 3:483).