عنوان مقاله [English]
نویسندگان [English]چکیده [English]
Friedrich Nietzsche has enlivened a new life to modern tragedy, especially with regard to ancient Greece tragedy. By this fact, tragedy is not only a great and extraordinary literary and cultural achievement, but also the voice tone in the ear of modernity and a resonating and echoing index to explain the allegations and visions of modern world against the classic background. His explanation of the modern world can be both in the form of crticsis on this period and also openness to it, while his most prominent approach is due to dialectic of continuation of the living path in the midst of destruction. In fact, from then on, world history and universal views have been more comprehensive, including the tragic literature. Nietzsche has made the tragic era being marked to his name, and put behind the uncountable ideas is the world, since ancient Greece to modern Europe. He deals with metaphysics as something inevitable and totalized via The Birth of Tragedy and forms some of his education taught, based on this approach. This article investigates Nietzsche's metaphysical attitudes, which tries to respect the fundamental experience of Nietzsche's thought on metaphysical subjects. It attempts to interpret the metaphysics of Nietzsche, in The Birth of Tragedy which is built based solely on his views, where the target is to express the facts which are described by education
یانگ، جولیان (1390). فلسفه هنر نیچه، ترجمۀ رضا باطنی و سیدرضا حسینی، تهران: ورجاوند.
بووی، اندرو. (1385) زیباییشناسی و ذهنیّت، ترجمۀ فریبرز مجیدی، تهران: فرهنگستان هنر.
Aristophanes. (1996). Frogs, ed. A. H. Sommerstein. Warminster: Aris & Phillips.
Baeumer, M. (1976). Nietzsche and the Tradition of the Dionysian. In Studies in Nietzsche
Bishop, P., ed. (2004). Nietzsche and Antiquity: His Reaction and Response to the Classical Tradition. Rochester, NY: Camden House.
Courtine, J.-F. (1993). Tragedy and Sublimity: The Speculative Interpretation of Oedipus Rex on the Threshold of German Idealism. In Of the Sublime: Presence in Question. Essays by Jean-Francois Courtine, et al., trans. Jeffrey S. Librett. Albany: State University of New York Press, 157–7.
Crooks, J. (2002) Getting over nihilism: Nietzsche, Heidegger and the appropriation of tragedy, International Journal of the Classical Tradition, 9(1): 36-50.
Enguita, J. E. E. (2012) Schopenhauer and the young Nietzsche: From Metaphysics of Will to Metaphysics of Artist, Pensamiento, 68 (256):249-272.
Friedrich Nietzsche. (1967). Kritische Gesamtausgabe, Werke [Nietzsche’s critical works], ed. G. Colli & M. Montinari Berlin: Walter de Gruyter.
Henrichs, A. (1982). Changing Dionysiac Identities.’’ In Jewish and Christian Self-Definition. Volume Three: Self-Definition in the Greco-Roman World, ed. Ben F. Meyer and E. P. Sanders. Philadelphia, PA: Fortress Press, 137–60.
Henrichs, A. (1993). He Has a God in Him’: Human and Divine in the Modern Perception of Dionysus. In Masks of Dionysus, ed. Thomas H. Carpenter and Christopher A. Faraone. Ithaca, NY: Cornell University Press, 13–43.
Henrichs, A. (1986). The Last of the Detractors: Friedrich Nietzsche’s Condemnation of Euripides. Greek, Roman and Byzantine Studies, 27, 369–97.
Porter, J. I. (2000a). The Invention of Dionysus: An Essay on The Birth of Tragedy. Stanford, CA: Stanford University Press.
Porter, J. I. (2000). Nietzsche and the Philology of the Future. Stanford, CA: Stanford University Press.
Rampley, M. (2000). Nietzsche, Aesthetics, and Modernity. Cambridge and New York: Cambridge University Press.
Schiller, F. [1790–2] (2003) On the Reason Why We Take Pleasure in Tragic Subjects. In Friedrich Schiller: Poet of Freedom, trans. G. W. Gregory. Washington, DC: Schiller Institute, 4: 267–83.
Schiller, F. [1791–2] (1993). On the Art of Tragedy. In Friedrich Schiller: Essays, ed. Walter Hinderer and Daniel O. Dahlstrom. New York: Continuum, 1–21.
Silk, M. S. & J. P. Stern. (1981). Nietzsche on Tragedy. Cambridge and New York: Cambridge University