Nietzsche e o problema do eterno retorno

Abstract

This work studies the problem of eternal recurrence in Nietzsche. Eternal recurrence, along with other terms in Nietzsche’s philosophy, such as will to power, strength theory and overhuman, are essential concepts of such philosophy. However, eternal recurrence itself provides some interpretative challenges. The first interpretative challenge in relation to Nietzsche’s eternal is to define if it is about an eternal recurrence of the same or the diverse. We approach such issue and argue that eternal recurrence in Nietzsche’s philosophy is an eternal recurrence of the same. Nevertheless, the main issue concerning this dear notion in Nietzsche’s philosophy is whether it is comprised in an ethical-existential scope, cosmological scope or, yet, both. Thus, the main purpose of this work is to conclude whether eternal recurrence may be understood as an ethical-existential challenge, a cosmological thesis or comprised in both areas. From published Nietzsche’s works and from the critical edition of the posthumous fragments of the philosopher's manuscripts, and a tradition review, we argue that Nietzsche’s eternal recurrence may be seen simultaneously as an ethical-existential challenge and also in its cosmological aspect, including a cosmological thesis. To accept this third interpretative view makes a new challenge appears: to conciliate freedom and necessity. The ethical-existential scope of the eternal recurrence elicits the idea of freedom to choose of what one wants over and over again endlessly. The cosmological aspect arouses a fatal destiny. To solve this issue, we argue that Nietzsche draws on mainly the notion of ego factum, through which the contradiction between necessity and need would be suppressed in Nietzsche’s philosophy. Thus, by the affirmation of the existence in the immanence plan, through the amor fati, Nietzsche tried to surpass the nihilistic problem from what he called the death of God. The death of God is his diagnosis of an age, marked by the weakening of what he understands as the value of values, in other words, the notion of God. Such value, particularly special in a linear and historicist time paradigm, already far from the archetypes and others of such kind that, in a circular, metaphysical and mythical time, gave/has given meaning to life and history challenges faced by humans of ancient and traditional societies.