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The concept of amor fati has been linked to Epictetus. [3] It has also been linked to the writings of Marcus Aurelius, [4] who did not use those words (he wrote in Greek, not Latin). [5] However, it found its most explicit expression in Nietzsche, who made love of fate central to his philosophy. In "Why I Am So Clever" (Ecce Homo, section 10 ...
The Gay Science (German: Die fröhliche Wissenschaft; sometimes translated as The Joyful Wisdom or The Joyous Science) is a book by Friedrich Nietzsche published in 1882, and followed by a second edition in 1887 after the completion of Thus Spoke Zarathustra and Beyond Good and Evil.
Amor fati, or "love of (one's) fate," encourages individuals to embrace their life experiences, including suffering and hardship, as essential components of their existence. Nietzsche posits that by affirming life in its entirety, one can transcend nihilism and find meaning even in adversity.
The expression Amor fati is used repeatedly by Nietzsche as acceptation-choice of the fate, but in such way it becomes even another thing, precisely a "choice" destiny. Determinism is a philosophical concept often confused with fate.
Michael Allen Gillespie (born January 24, 1951) is an American philosopher and Professor of Political Science and Philosophy at Duke University. He completed his undergraduate work at Harvard University with an interdisciplinary major in philosophy and government. His graduate work was completed in Political Science at the University of Chicago.
The term "Amor Fati" is an important concept in the work of the German philosopher Friedrich Nietzsche, related to his notion of the eternal return. Mulder's dream and decisions in "The Sixth Extinction II: Amor Fati" are reminiscent of Jesus's actions in Nikos Kazantzakis's novel The Last Temptation of Christ. Duchovny, a fan of the book ...
His was the true amor fati : he accepted reality in its entirety, accepted with gratitude and delight this amazingly improbable world." [97] George Orwell was not an admirer of Rabelais. Writing in 1940, he called him "an exceptionally perverse, morbid writer, a case for psychoanalysis". [98]
Nietzsche argues that he is a great philosopher because of his withering assessment of the pious fraud of the entirety of Philosophy which he considered as a retreat from honesty when most necessary, and a cowardly failure to pursue its stated aim to its reasonable end. Nietzsche insists that his suffering is not noble but the expected result ...