Korektoj

The second movement of the famous "History of an error" Twilight of the Idols is the text that opens up the space of our reflection.

Around him, in the vicinity, other texts are part of this line that puts the terms "woman" and "Christianity" next to each other.

The issues are multiple and complex, even in its independent analysis, "Nietzsche and women"; "Nietzsche and Christianity." Both travel the whole way of thinking of the philosopher; both can be read from the perspective of the proposal for a new way of thinking and doing philosophy.

The less remains the question, also in relation to the first problem.

Our purpose in this contribution is, however, simple and modest.

It is to provide some notes around the text put forward and which relate to him in the trial of feeding the ground of a debate.

The story of the "History of an error" is famous for being one of the fables of Nietzsche's served by critics, especially in the field of analysis of the peculiar vision of the philosopher of history of philosophy and the consequent issue place of his own thought in the metaphysical tradition.

Reading Heidegger stressed the importance of the fragment especially when looking at Nietzsche one think beyond the mere reversal of Platonism.

But what is significant for our subject is how even entirely transcribing the second time the evolution of the "idea", Heidegger omitted any comments on the prominent phrase by Nietzsche: "becomes a woman." Derrida notes Heidegger constructs his absence and text rethinking the non-thought, "the woman" of Nietzsche.

Although we can not rebuild your analysis here, we do want to recognize our debt, and emphasize the new direction that history has offered interpretations of the text.

Derrida announced: "There is a woman, a real woman itself itself"; releases look to the recognition of the variety of types present in the work of Nietzsche.

In this case, the "History of an error" power women as "castrating" figure of Christianity in terms of time and distance dogmatic truth, opposes affirmative instance of the "woman-life" .