During Aang's intermingling with Fire Lord Ozai, the voice of a Lion Turtle hints at the reason why Aang prevails. “In the era before the Avatar, we bent not the elements but the energy within ourselves. To bend another's energy, your own spirit must be unbendable or you will be corrupted and destroyed.” -/- We use ideas from Buddhist philosophy to answer four questions about the world of Avatar: (1) What is it for a spirit to be (...) unbendable? (2) What is it to bend another's energy? (3) Does Aang's ability to bend Ozai's spirit refute Ozai's accusation that Aang is weak? (4) What does Aang's ability indicate about what it means to be powerful? (shrink)

Aang is unwilling to kill Ozai in order to secure peace. The Lion Turtle's remark indicates that Aang's alternative strategy involves bending Ozai's energy, and that Aang is victorious because his spirit is unbendable while Ozai's presumably is bendable. Buddhist teachings identify five fundamental hindrances that foster duhkha. Aang struggles with all five hindrances, but he ultimately overcomes them and has a true heart. The first hindrance concerns sensory desire, longing for pleasure through the bodily senses. The second (...) hindrance is ill will. The third hindrance is dullness and drowsiness. The fourth hindrance is restlessness and remorse. The fifth and final hindrance is doubt. By virtue of overcoming emotional hindrance and delusion, Aang becomes a person who embraces obstacles and strives to overcome them through compassion rather than control. (shrink)

A table of contents, in lieu of abstract -/- Foreword by Aaron Ehasz -/- Introduction: “We are all one people, but we live as if divided” Helen De Cruz and Johan De Smedt -/- Part I The Universe of Avatar: The Last Airbender -/- 1 Native Philosophies and Relationality in ATLA: It’s (Lion) Turtles All the Way Down Miranda Belarde-Lewis and Clementine Bordeaux 2 Getting Elemental: How Many Elements Are There in Avatar: The Last Airbender? Sofia Ortiz-Hinojosa 3 The Personalities (...) of Martial Arts in Avatar: The Last Airbender Zachary Isrow 4 The End of the World: Nationhood and Abolition in Avatar: The Last Airbender Nicholas Whittaker 5 The Bending World, a Bent World: Supernatural Power and Its Political Implications Yao Lin -/- Part II Water 6 Avatar: The Last Airbender and Anishinaabe Philosophy Brad Cloud 7 “Lemur!” – “Dinner!”: Human–Animal Relations in Avatar: The Last Airbender Daniel Wawrzyniak 8 On the Moral Neutrality of Bloodbending Johnathan Flowers 9 On the Ethics of Bloodbending: Why Is It So Wrong and Can It Ever Be Good? Mike Gregory 10 Mystical Rationality Isaac Wilhelm 11 “I will never, ever turn my back on people who need me”: Repairing the World Through Care Nicole Fice 12 Spirits, Visions, and Dreams: Native American Epistemology and the Aang Gang Justin Skirry and Samuel Skirry -/- Part III Earth 13 Time Is an Illusion: Time and Space in the Swamp Natalia Strok 14 There Is No Truth in Ba Sing Se: Bald-faced Lies and the Nature of Lying Nathan Kellen 15 The Rocky Terrain of Disability Gain in ATLA: Is Toph a Supercrip Stereotype or a Disability Pride Icon? Joseph A. Stramondo 16 The Earth King, Ignorance, and Responsibility Saba Fatima 17 The Middle Way and the Many Faces of Earth Thomas Arnold -/- Part IV Fire 18 The Battle Within: Confucianism and Legalism in the Nation, the Family, and the Soul Kody W. Cooper 19 Not Giving Up on Zuko: Relational Identity and the Stories We Tell Barrett Emerick and Audrey Yap 20 Uncle Iroh, from Fool to Sage – or Sage All Along? Eric Schwitzgebel and David Schwitzgebel 21 Being Bad at Being Good: Zuko’s Transformation and Residual Practical Identities Justin F. White 22 Compassion and Moral Responsibility in Avatar: The Last Airbender: “I was never angry; I was afraid that you had lost your way” Robert H. Wallace -/- Part V Air 23 The Fire Nation and the United States: Genocide as the Foundation for Empire Building Kerri J. Malloy 24 Anarchist Airbenders: On Anarchist Philosophy in ATLA Savriël Dillingh 25 A Buddhist Perspective on Energy Bending, Strength, and the Power of Aang's Spirit Nicholaos Jones and Holly Jones 26 Ahimsa and Aang’s Dilemma: “Everyone … [has] to be treated like they're worth giving a chance” James William Lincoln 27 The Avatar Meets the Karmapa: Interconnections, Friendship, and Moral Training Brett Patterson . (shrink)

Introduction -- Tending the dark fire: the Boehmian notion of drive -- The night-side of nature: the early Schellingian unconscious -- The speculative psychology of dissociation: the later Schellingian unconscious -- Schellingian libido theory.

Contributed research papers presented at the annual sessions of the Indian Philosophical Congress.

Algorithms are probably the most sophisticated tools that men have had at their disposal since the beginnings of human history. They have transformed science, industry, society. They upset the concepts of work, property, government, private life, even humanity. Going easily from one extreme to the other, we rejoice that they make life easier for us, but fear that they will enslave us. To get beyond this vision of good vs evil, this book takes a new look at our time, the (...) Age of Algorithms. Creations of the human spirit, algorithms are what we made them. And they will be what we want them to be: it's up to us to choose the world we want to live in. (shrink)

This paper examines the crisis in the nursing profession in Western industrial societies in the light of Max Weber's theory of rationalisation. The domination of instrumental rational action in modern industrial societies in evident in the field of modern medicine. The burgeoning mechanistic approach to the human body and health makes modern health care services increasingly devoid of human values. Although the nursing profession has been influenced by various changes that took place in health care during the last few decades (...) (for example greater reliance on technology), the underlying values of the nursing profession still emphasise a broad definition of the well-being of patients. Hence, in recent years the irrational consequences of growing technological medicine in North America has resulted in a serious crisis in the nursing profession. To resolve this crisis the authors propose a reorganisation of modern health care services on the basis of a new paradigm which is compatible with both the health care needs of the people and the main emphasis in education and training of the nursing profession. (shrink)

This book is a detailed study of how, according to Thomas Aquinas and his works, God’s Holy Spirit is continuously at work in and through human moral activity.

This edition replaces the earlier translation by Walter Lowrie that appeared under the title The Concept of Dread. Along with The Sickness unto Death, the work reflects from a psychological point of view Søren Kierkegaard's longstanding concern with the Socratic maxim, "Know yourself." His ontological view of the self as a synthesis of body, soul, and spirit has influenced philosophers such as Heidegger and Sartre, theologians such as Jaspers and Tillich, and psychologists such as Rollo May. In The Concept (...) of Anxiety, Kierkegaard describes the nature and forms of anxiety, placing the domain of anxiety within the mental-emotional states of human existence that precede the qualitative leap of faith to the spiritual state of Christianity. It is through anxiety that the self becomes aware of its dialectical relation between the finite and the infinite, the temporal and the eternal. (shrink)

The drama of the unfolding of the spirit, Corrington argues, is one of the most powerful struggles within the human process. The spirit is in and of nature and can never lift the self outside of nature. For Corrington's ecstatic naturalism, there is no realm of the supernatural, only dimensions and orders within nature.

A two-volume set. Print edition available in cloth only. Awarded the Nicholas Hoare/Renaud-Bray Canadian Philosophical Association Book Prize, 2001 From the Preface: _Hegel's Ladder_ aspires to be... a ‘literal commentary’ on _Die Phänomenologie des Geistes_.... It was the conscious goal of my thirty-year struggle with Hegel to write an explanatory commentary on this book; and with its completion I regard my own ‘working’ career as concluded.... The prevailing habit of commentators... is founded on the general consensus of opinion that whatever (...) else it may be, Hegel’s _Phenomenology_ is not the logical ‘Science’ that he believed it was. This is the received view that I want to overthrow. But if I am right, then an acceptably continuous chain of argument, paragraph by paragraph, ought to be discoverable in the text. (shrink)

This paper discusses the concept of compassion fatigue in light of the importance that political decisions, especially the application of the concept of public spirit, have had on care and nursing in a Danish hospital context during the COVID-19 pandemic. The paper is based on recent research literature in the field as well as the author’s own participatory observation study. The paper suggests that nurses already show a sense of public spirit due to their authorization and professional ethics, (...) but at the same time they must balance the ambiguity of nursing care. A linguistic-philosophical study of public spirit shows that the concept can have a discursive, double-binding and interpellative effect on nurses, who may therefore have an experience of inadequacy and compassion fatigue. In this context, compassion fatigue must be understood as the fact that nurses cannot provide the care they want or that is expected of them. Public spirit can be said to have had a renaissance and linguistic and moral supremacy during the COVID-19 pandemic. The paper views the concept of waywardness1 as a possible response for how to prevent or completely avoid compassion fatigue, so that nurses instead have an experience of compassion / self-compassion. This could in the end be important for encouraging more nursing students and nurses who have the desire and opportunity to stay in the profession. Keywords: Nursing care, compassion fatigue, public spirit, compassion, COVID-19 pandemic. (shrink)

This paper traces two contradicting beliefs about death and immortality in the writings of Rabbi Hayyim Hirschensohn, and examines these opposing beliefs in his Halakhic ruling, in the case of Autopsies. The paper opens by conceptualizing two possible attitudes regarding the relation between this-world and the ʽother-world’, and by analyzing two main beliefs regarding death and immortality in their relation to the body-spirit distinction (the naturalistic and the spiritualistic approach). It demonstrates how Hirschensohn was holding these two different views. (...) The paper then moves to examine whether his halakhic ruling may help us in understanding which approach was Hirschensohn’s favorable belief, by investigating his halakhic ruling regarding autopsies. Hirschensohn permits to perform such surgeries, however subject to some halakhic limitations. The paper concludes that the naturalistic belief regarding death appears to be the more dominant one in his thought. Finally, I point out a few consequences of this paper, for addressing some contemporary ethical dilemmas regarding human corpses. (shrink)

It is indisputable that Black Theology of Liberation intentionally un-thinks the West. BTL has its own independent conceptual and theoretical foundations and can hold without the West if it rejects the architecture of Western knowledge as a final norm for life. This, however, is a spiritual matter which the article argues. The historical arrest of the progression of liberative logic and its promises might be self-inflicted by rearticulating and reinterpreting liberation strong thought. At a time when neofascism, which is virtually (...) an open display of psychological and ideological confusion, racism, classism, sensibilities of integralism and gender violence, having become rife, liberal democracy is arguably in crisis today. BTL has to move beyond rethinking and repeating its tried and tested ways of response to black pain caused by racism and colonialism. Un-thinking the West is not only cognitive but also spiritual. Umoya, the spirit of life, the article argues, to un-think the West, constitutes inter alia, the rejection of Hellenocentric concepts as a starting point of knowledge. Umoya should reject the self-serving periodisation of history centred on Europe, dualistic obfuscating secularism and willingness by black to occlude their knowledge systems. Without this, the article argues, the lethargic sleep, the mocking laughter of the West at the self-wounding black African remains a syndrome that arrests the translation of liberation knowledge from history. (shrink)

Psychology without genuinely thoughtful philosophy winds up as self-help gimmicks; philosophy without the insights & feeling of psychology remains an arcane academic game out of touch with life. By re-joining spirit & soul, this book is a major work of both philosophy & psychology. Casey asks puzzling questions & gives lasting answers. In a clear & vivid manner, one of America's best professional thinkers takes up one of the great themes of imagination, fantasy, hallucination, remembering & perceiving. Film & (...) architecture provide surprising material for his brilliant & useful account of basic philosophical problems which are also major mysteries of the soul. (shrink)

The first English-language collection devoted to Hegel’s Philosophy of Subjective Spirit.

_The first English-language collection devoted to Hegel’s_ Philosophy of Subjective Spirit.

The first translation into English and the first detailed interpretation of Hegel’s System der Sittlichkeit and of Philosophie des Geistes, the two earliest surviving versions of Hegel’s social theory. Hegel’s central concept of the spirit evolved in these two works. An 87-page interpretation by Harris precedes the translations.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Hegel’s Ladder, Volume I: The Pilgrimage of Reason by Henry Silton HarrisLawrence S. StepelevichHenry Silton Harris. Hegel’s Ladder, Volume I: The Pilgrimage of Reason. Pp. xvi+ 658. Volume II: The Odyssey of Spirit. Pp. xiii + 909. Indianapolis: Hackett Publishing Company, 1997. Cloth, $150.00, the set.This commentary upon Hegel’s Phenomenology of Spirit is the concentrated result of over three decades of sustained study by one of (...) the most renowned of contemporary Hegelian scholars.The Phenomenology stands in the course of philosophic history as (depending upon one’s point of view) either an opportunity or an obstacle—an unavoidable Sphinx. Both admirers and detractors of this famous work will often assign themselves or, more readily, their students, the task of reading it as a introduction to Hegel’s philosophy. However, what occurs is not usually what is intended. After a short perusal, the reader finds that the Phenomenology itself needs an introduction. This need has not been lost on scholars, and their various introductory observations, when expanded and duly annotated, are entered into the ever-growing list of commentaries upon the Phenomenology. Needless to say, given the hundreds of studies which, either in whole or in part, are devoted to commenting upon this work, there are some grand failures, as Lowenberg’s elegantly vapid Dialogues on the Phenomenology, or Heidegger’s inconclusive “critical debate with Hegel.” There are also a few successes, such as Jean Hyppolite’s Genesis and Structure. Without doubt, Harris’s commentary is a success, and surely the most successful of all Anglophone commentaries upon the Phenomenology. [End Page 473]Hegel’s Ladder, which assumes a learned readership, embarks upon the same long and tortured path facing any reader of the Phenomenology. It is no small thing to follow where one thinks Hegel leads, as he had a somewhat perverse tendency to avoid both clarifying examples and a tendency to, as J. N. Findlay described it, “wanton obscurity.” To make matters worse, there is also the complex ordering of the text itself, a palimpsest character which has led more than a few commentators to take the work as a disorderly juvenalia, best left ignored in favor of the more lucid Encyclopaedia. And finally, there is also the extratextual matter of whether or not one “buys into” Hegel’s thought—which Harris does. In any case, a superficial reading will not do, and readers will be reminded of Hegel’s own “path of despair” when they follow the course of Harris’s 1,500-page commentary. It is not an “easy read,” nor could it be.Professor Harris is well aware of the problems confronting any commentator, but addresses them in an way which would assure the reader that the commentary is directly linked to the text, and does not simply follow “paths of one’s own, offering variations, elaborations, and applications instead of faithful analysis” (xii). To this end, a “logical commentary” is developed, one which follows a serial paragraph-by-paragraph analysis of the text. Each paragraph-analysis is referenced to the Phenomenology, which allows the reader a direct reference to Hegel’s own words. These “safe” and constrained analytic paragraphs are each followed by an extensive and free-ranging commentary. The intention of this procedure is not only to assure the reader that Harris’s commentary is textually grounded, but to convince the reader that Harris’s contention regarding the nature of the Phenomenology is correct—that it is a profoundly cohesive and extended logical argument. In short, for Harris, the Phenomenology is exactly what what Hegel claimed it to be: a science of experience. Most commentators have not accepted this claim of either the unity or the logical course of the text, but this “received view” is, for Harris, the “view that I want to challenge and, if possible, to overthrow. If I am right, an acceptably continuous chain of argument, paragraph by paragraph, ought to be discoverable in the text” (xii).In the total context of Hegel’s philosophy, Harris understands the Phenomenology to be the “necessary preamble to speculative logic.” Once this is accepted, then “we ought to know at once, by the simplest of... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Hegel’s Ladder, Volume I: The Pilgrimage of Reason by Henry Silton HarrisLawrence S. StepelevichHenry Silton Harris. Hegel’s Ladder, Volume I: The Pilgrimage of Reason. Pp. xvi+ 658. Volume II: The Odyssey of Spirit. Pp. xiii + 909. Indianapolis: Hackett Publishing Company, 1997. Cloth, $150.00, the set.This commentary upon Hegel’s Phenomenology of Spirit is the concentrated result of over three decades of sustained study by one of (...) the most renowned of contemporary Hegelian scholars.The Phenomenology stands in the course of philosophic history as (depending upon one’s point of view) either an opportunity or an obstacle—an unavoidable Sphinx. Both admirers and detractors of this famous work will often assign themselves or, more readily, their students, the task of reading it as a introduction to Hegel’s philosophy. However, what occurs is not usually what is intended. After a short perusal, the reader finds that the Phenomenology itself needs an introduction. This need has not been lost on scholars, and their various introductory observations, when expanded and duly annotated, are entered into the ever-growing list of commentaries upon the Phenomenology. Needless to say, given the hundreds of studies which, either in whole or in part, are devoted to commenting upon this work, there are some grand failures, as Lowenberg’s elegantly vapid Dialogues on the Phenomenology, or Heidegger’s inconclusive “critical debate with Hegel.” There are also a few successes, such as Jean Hyppolite’s Genesis and Structure. Without doubt, Harris’s commentary is a success, and surely the most successful of all Anglophone commentaries upon the Phenomenology. [End Page 473]Hegel’s Ladder, which assumes a learned readership, embarks upon the same long and tortured path facing any reader of the Phenomenology. It is no small thing to follow where one thinks Hegel leads, as he had a somewhat perverse tendency to avoid both clarifying examples and a tendency to, as J. N. Findlay described it, “wanton obscurity.” To make matters worse, there is also the complex ordering of the text itself, a palimpsest character which has led more than a few commentators to take the work as a disorderly juvenalia, best left ignored in favor of the more lucid Encyclopaedia. And finally, there is also the extratextual matter of whether or not one “buys into” Hegel’s thought—which Harris does. In any case, a superficial reading will not do, and readers will be reminded of Hegel’s own “path of despair” when they follow the course of Harris’s 1,500-page commentary. It is not an “easy read,” nor could it be.Professor Harris is well aware of the problems confronting any commentator, but addresses them in an way which would assure the reader that the commentary is directly linked to the text, and does not simply follow “paths of one’s own, offering variations, elaborations, and applications instead of faithful analysis” (xii). To this end, a “logical commentary” is developed, one which follows a serial paragraph-by-paragraph analysis of the text. Each paragraph-analysis is referenced to the Phenomenology, which allows the reader a direct reference to Hegel’s own words. These “safe” and constrained analytic paragraphs are each followed by an extensive and free-ranging commentary. The intention of this procedure is not only to assure the reader that Harris’s commentary is textually grounded, but to convince the reader that Harris’s contention regarding the nature of the Phenomenology is correct—that it is a profoundly cohesive and extended logical argument. In short, for Harris, the Phenomenology is exactly what what Hegel claimed it to be: a science of experience. Most commentators have not accepted this claim of either the unity or the logical course of the text, but this “received view” is, for Harris, the “view that I want to challenge and, if possible, to overthrow. If I am right, an acceptably continuous chain of argument, paragraph by paragraph, ought to be discoverable in the text” (xii).In the total context of Hegel’s philosophy, Harris understands the Phenomenology to be the “necessary preamble to speculative logic.” Once this is accepted, then “we ought to know at once, by the simplest of... (shrink)

The Journals, 1834-1842 -- Either/Or -- Two edifying discourses -- Fear and trembling -- Repetition -- Philosophical fragments -- Stages on life's way -- Concluding unscientific postscript -- The present age -- Edifying discourses in various spirits -- The works of love -- The point of view for my work as author -- The sickness unto death -- Training in Christianity -- Two discourses at the Communion on Fridays -- The Journals, 1850-1854 -- The attack upon "Christendom" -- The unchangeableness (...) of God. (shrink)

Hegel's Phenomenology of Spirit put alienation high on the philosophical agenda, as was readily recognized by Marx. Relatively well-known is also that Hegel's concept of alienation was inspired by Goethe's translation of Diderot's dialogue Rameau's Nephew, but the details and the conceptual implications of these details typically escape scholarly attention. Recognizing the basic idea of alienation as not-belonging to or being deprived of something, I emphasize that alienation implies a movement towards the limits of the human being, in which (...) the mental suffering this involves is conditioned by social pathologies. To substantiate this claim, I show how Diderot?s satire implies uncompromising materialist social criticism, but that it does not employ the term 'aliénation' but instead reserves it for a kind of frenzy that borders on insanity. My claim is then that, in Goethe?s translation of Diderot?s dialogue, and in his translation of 'aliénation' to 'Entfremdung', Hegel found a general key for the conceptual critique of the spirit of Modernity. I therefore argue that, in the Phenomenology, Hegel employed alienation in more than one sense, raising madness to the level of a characteristic of Modernity, stressing the detrimental implications for consciousness under such living conditions, emphasizing how alienation works as negation, and, finally, pointing nevertheless to the possibility of embracing social and political reality. (shrink)

The nature of the human being in general and the existence and nature of the soul in particular has been discussed throughout the history of thought. As a knowing subject, man firstly tried to know himself. While making this questioning, he not only wondered about his phenomenal existence (body), but also about his spiritual identity, which he did not doubt was out there somewhere. This curiosity has created an ongoing scientific journey from anatomy to physiology, from science to philosophy, from (...) medicine to sociology, from biology to neurobiology, from psychology to neuropsychology, from chemistry to neurochemistry. In the end, various human conceptions have been developed in accordance with the scientific and philosophical background of each civilization. The ancient tradition of thought, which is the common accumulation of humanity, has largely included man in a dualist definition. Along with modern science, many devices have been developed to study human beings physically. Numerous data have been reached with the opportunities provided by technology, and these data have provided great usefulness in understanding what aspects a human being has in terms of physics and metaphysics. However, with the increase in our knowledge of the natural world and human, which is a part of it, the perspectives of the period were forced into paradigmatic changes. The philosophical movements that developed and changed in parallel with scientific knowledge, the decline of religion, especially in the Western world, regressed the dominant models in the interpretation of knowledge. Notions of human have inevitably taken their share from this great change. Is the subject behind the actions separate/independent from the body/brain and completely autonomous and rational? Or is it just the body/brain or its functionality, as modern neuroscience suggests? Does this coherent functionality arise entirely or in part from natural causation? Is there an essence or a distinctive feature that makes us human? If so, is this essence/property physical or is it a metaphysical substance? What answers did the early theologians give to these questions? What are the points of overlap between the hypotheses developed mainly on religious knowledge, partly on medical knowledge of the period via largely logical reasoning, and the definitions of human and soul revealed by contemporary experimental science? This line forms the main frame of the article. In summary, this study; It aims to identify the parallels and similarities of approach between the spiritual theories of the early theologians and current scientific data, which we see as two important phases of the ongoing ancient investigation. It is thought that the theories developed in this first period, when the transformation due to the acculturation process is not sufficiently determinative on thought, are more original and valuable. After giving brief information about the definitions of soul, mind, self and consciousness, which are among the basic concepts of the problem, the thoughts of early Mu‘tazilī and Ahl al-Sunnah thinkers on the subject are presented comparatively with current scientific data. We tried to make a healthy descriptive inference by making analytical and semantic arguments on the data obtained during the research. (shrink)

It is often alleged that liberalism and nationalism are mutually antagonistic in theory and practice. Max Weber is a good example, the dominant interpretation maintains, as his political thought betrays its liberal foundation by embracing an ardent nationalism that was popular in Wilhelmine Germany. Weber was, in short, a nationalist, and thus illiberal, political thinker. Against this conventional wisdom I argue that Weber's liberal nationalism cannot be placed squarely in the authoritarian, ethnic tradition of German nationalism, and its idiosyncrasy becomes (...) evident once Weber's twofold political project of revivifying a robust civil society while imbuing it with the spirit of public citizenship is foregrounded more clearly. Thus recast, Weber's political thought reveals a strong affinity with that of Tocqueville and Mill, especially in their similar concern with moral personality and political maturity in a mass democracy. (shrink)

The eternal recurrence of the same. Simmel's critique ; Awareness ; Evidence ; Significance ; Coherence -- Demon or god? Deathbed revelation ; Daimonic prophecy ; Dionysian doctrine ; Diagnostic test -- The dwarf and the gateway. The gateway to Hades ; The dwarf's interpretation ; Zarathustra's cross-examination ; The inescapable cycle ; Crossing the gateway ; No time until rebirth ; The ancient memory ; Midnight swan song -- The great noon. Two conclusions ; Tragic end and analeptic satyr (...) play ; Zarathustra's hour ; Noon crucifixion ; Seventh-day convalescence ; Last temptation ; Third-day resurrection -- The laughing lions. Revaluation of values ; Dawn reunion ; Morning consecration ; Call to arms ; Final farewell and last will ; Zarathustra's great destiny -- The shepherd and the serpent. The eternally recurring human ; The future human ; Zarathustra the dragon-slayer ; The decapitation ; The heavy hammer ; No longer shepherd -- Circulus vitiosus deus. Impotence and revenge ; Backward-willing ; Self-redemption ; The third transformation ; The child spirit ; No longer human ; Zarathustra's dying gift -- Post-Zarathustra. Nietzsche and Zarathustra ; Reversing the bad conscience ; Atheism and the death of God ; Countering the ascetic ideal. (shrink)