The year was 1869 and Friedrich Nietzsche was 24 years old. Here, apparently, Nietzsche’s doctrine of the feeling of power has become more than an observation on the natural history and psychology of morals. Friedrich Nietzsche, Rolf-Peter Horstmann, Judith Norman (2002). In regards to this danger, Nietzsche’s most important cultural anthropologies examined the Greeks from Homer to the age of tragedy and the “pre-Platonic” philosophers. His inaugural public lecture at Basel in May 1869, “Homer and Classical Philology” brought out aesthetic and scientific aspects of his discipline, portending Nietzsche’s attitudes towards science, art, philology and philosophy. In most cases, interpretations of Nietzsche’s thought, and what is taken to be most significant about it, when not directed solely by external considerations, will be determined by the texts in Nietzsche’s corpus given priority and by a decision regarding Nietzsche’s overall coherence, as concerns any given issue, throughout the trajectory of his intellectual development. The question, “what precedes or follows the imagined limits of past and future?” never contradicts our understanding of time, which is thus shown to be more culturally and historically determined than otherwise admitted. Also in 1885 he returns to philosophical writing with Beyond Good and Evil. Trained as a classical scholar of antiquity, he was forced by ill health into an early retirement from his … In a matter related to Elizabeth’s impact on the reception of her brother’s thought, the relevance of Nietzsche’s biography to his philosophical work has long been a point of contention among Nietzsche commentators. While the higher type, on the other hand, understands freedom positively in the “freedom for” achievement, for revaluations of values, overcoming nihilism, and self-mastery. Values most responsible for the scientific revolution, however, are also crucial to the metaphysical system that modern science is destroying. Marburg: Tectum Verlag 2013. These works constitute what is referred to as Nietzsche’s Nachlass. Here, the conceptualization of eternal recurrence, thus, coincides with questions regarding its impact: “how well disposed would you have to become to yourself and to life to crave nothing more fervently than this ultimate eternal confirmation and seal?”. No matter what sort of temporal limits are set by the imagination, questions concerning what lies beyond these limits never demonstrably cease. If we indeed understood ourselves to be bound by fate and thus having no freedom from the eternal logic of things, could we yet summon love for that fate, to embrace a kind of freedom for becoming that person we are? Such pressures continued to bridle Nietzsche throughout the so-called early period. Shall I show it to you in my mirror? He was widely known for his ideas and concepts like death of God, perspectivism, the … Time is infinite with this model, but filled by a finite number of material possibilities, recurring eternally in the never-ending play of the great cosmic game of chance. Thomas Mann's essays mention Nietzsche with respect and even adoration, although one of his final essays, "Nietzsche's Philosophy in the Light of Recent History", looks at his favorite philosopher through the lens of Nazism and World War II and ends up placing Nietzsche at a more critical distance.Many of Nietzsche's ideas, particularly on artists and aesthetics, are incorporated and … What philosophical ground, after all, could support revaluation if this interpretation were accurate? For Löwith, then, eternal return is inextricably linked to historical nihilism and offers both cosmological and anthropological grounds for accepting imperatives of self-overcoming. It is with this understanding of the “great man” that Nietzsche, in Ecce Homo, proclaims even himself a great man, “dynamite,”“breaking the history of humanity in two” (“Why I am a Destiny” 1 and 8). For this reason, readers such as Clark work to establish a coherent theory of truth in Nietzsche’s philosophy, which can apparently be done by emphasizing various parts of the corpus to the exclusion of others. Another formulation of this problem might ask, “what is the history of willing, if not the demonstration of progress and/or decay?”. Most of Nietzsche’s major works were published during his lifetime and are now available to English readers in competing translations. In modernity, the emergence of such figures seems possible only as an isolated event, as a flash of lightening from the dark cloud of humanity. In 1887 he writes On the Genealogy of Morality. How does the exceptional, for example, begin to take shape in the ordinary, or truth in untruth, reason in un-reason, social order and law in violence, a being in becoming? Anarchism. By this time he had also given up Theology, dashing his mother’s hopes of a career in the ministry for him. If the Greeks, as a different interpretation would have them, bear little resemblance to Nietzsche’s reading, such a difference would have little relevance to Nietzsche’s fundamental thoughts. Assessments of this nature are rather narrow and do Löwith and others argue that this ground concerns Nietzsche’s encounter with historical nihilism. Nor, possibly, is Nietzsche’s mistrust of systematizers absolutely clear. However difficult it might be to see the philosophical relevance of various biographical curiosities, such as Nietzsche’s psychological development as a child without a living father, his fascination and then fallout with Wagner, his professional ostracism, his thwarted love life, the excruciating physical ailments that tormented him, and so on, it would also seem capricious and otherwise inconsistent with Nietzsche’s work to radically severe his thought from these and other biographical details, and persuasive interpretations have argued that such experiences, and Nietzsche’s well-considered views of them, are inseparable from the multiple trajectories of his intellectual work. Bataille, Georges. The human being is thereby “an experimental animal” (GM II). This text delivers a scholarly, critical account of Heidegger’s intellectual encounter with Nietzsche against the politically charged backdrop of Germany in the 1930s. On the Genealogy of Morals, by Friedrich Nietzsche. Ultimately, however, such triumphs were necessary to the development and liberation of Nietzsche as thinker, and they proved to be instructive as Nietzsche later thematized the importance of “self-overcoming” for the project of cultivating a free spirit. Until now, metaphysical philosophy has overcome this difficulty by denying the origin of the one from the other, and by assuming for the more highly valued things some miraculous origin…. One day, Nietzsche writes, while hiking around Lake Silvaplana near Sils Maria, he came upon a giant boulder, took out a piece of paper and scribbled, “6000 Fuss jenseits von Mensch und Zeit.” From here, Nietzsche goes on to articulate “the eternal recurrence of the same,” which he then characterizes as “a doctrine” or “a teaching” of the “highest form of affirmation that can possibly be attained.”. (i) The first part makes a claim about the logic of values: ultimately, given the immense breadth of time, even “the highest values devalue themselves.” What does this mean? Friedrich Nietzsche was a famous 19th century German philosopher and philologist, known for his critical texts on religion, morality, contemporary culture, philosophy, and science. A peculiar kind of meaningfulness is thus gained by the retrograde step: it yields a purpose for existence, but in an ironic form, perhaps esoterically and without ground; it is transparently nihilistic to the man with insight, but suitable for most; susceptible to all sorts of suspicion, it is nonetheless necessary and for that reason enforced by institutional powers. This study is representative of the trend in American scholarship emphasizing those parts of Nietzsche’s thought apparently commensurate with pragmatic and neo-Kantian concerns. Rather, nihilism is the essence of Nietzsche’s thought, and it poses the sorts of problems that lead Nietzsche into formulating eternal return as a way of restoring meaning in history. Hence, one will take the easier path, if unable to command, choosing instead to obey the directions of another. Taking this approach, however, risks confusing aspects of the Nietzsche legend with what is important in his philosophical work, and many commentators are rightly skeptical of readings derived primarily from biographical anecdotes. Like his compatriot Schopenhauer, he questioned the comfortable beliefs of the conservative bourgeoisie of his time. If the tension in the mass has grown too great the merest accidental stimulus suffices to call the “genius,” the “deed,” the great destiny, into the world. In this environment, old value systems were being dismantled under the weight of newly discovered grounds for doubt. Though often misinterpreted, his influence has been enormous. With the fulfillment of “European nihilism” (which is no doubt, for Nietzsche, endemic throughout the Western world and anyplace touched by “modernity”), and the death of otherworldly hopes for redemption, Nietzsche imagines two possible responses: the easy response, the way of the “herd” and “the last man,” or the difficult response, the way of the “exception,” and the Übermensch. At this point in his life, however, Nietzsche was a far cry from the original thinker he would later become, since neither he nor his work had matured. Email: dale.wilkerson@utrgv.edu The logical structure of emergence, here, appears to have been borrowed from Hegel and, to be sure, one could point to many Hegelian traces in Nietzsche’s thought. Here, Nietzsche appropriates a well-known element of Hegel’s Phenomenology, the structural movement of thought between basic types called “masters and slaves.” This appropriation has the affect of emphasizing the difference between Nietzsche’s own historical “genealogies” and that of Hegel’s “dialectic” (as is worked out in Deleuze’s study of Nietzsche). If all of our worldly strivings and cravings were revealed, in the logic of eternal recurrence, to be no more than illusions, if every contingent fact of creation and destruction were understood to have merely repeated itself without end, if everything that happens, as it happens, both re-inscribes and anticipates its own eternal recurrence, what would be the affect on our dispositions, on our capacities to strive and create? And you yourselves are also this will to power—and nothing besides! Perhaps it is a discredit to Nietzsche as a philosopher that he did not elaborate his position more carefully within this tension; or, perhaps such uncertainty has its own ground. In some respects Nietzsche has indeed rediscovered the temporal structure of Heraclitus’ child at play, arranging toys in fanciful constructions of what merely seems like everything great and noble, before tearing down this structure and building again on the precipice of a new mishap. This need explains the meaning of the parodic fourth book of Zarathustra, which opens with the title character reflecting on the whole of his teachings: “I am he…who once bade himself, and not in vain: ‘Become what you are!’” The subtitle of Nietzsche’s autobiographical Ecce Homo, “How One Becomes What One Is,” strikes a similar chord. Nietzsche’s Nachlass contains several developed essays and an overwhelming number of fragments, sketches of outlines, and aphorisms, some in thematically related successions. Was there ever a culture, in contrast to modernity, which saw these sorts of higher types emerge in congress as a matter of expectation and design? When a momentous event takes place, the exception bolts from the cloud of normalcy as a point of extreme difference. It should be cautioned that important differences exist in the way Nietzsche conceives of each of these various figures, differences that reflect the development of Nietzsche’s philosophical work throughout the periods of his life. From within the logic of will to power, narrowly construed, human meaning is thus affirmed. Such hostilities are born out of ressentiment and inherited from Judeo-Christian moral value systems. The language and method of The Genealogy hearken back to The Gay Science’s “doctrine of the feeling of power.” But, as we have seen, in the period between 1882 and 1887, and from out of the psychological-historical description of morality, truth, and the feeling of power, Nietzsche has given agency to the willing as such that lives in and through the embrace of power, and he generalizes the willing agent in order to include “life” and “the world” and the principle therein by which entities emerge embodied. The second part of Nietzsche’s solution to the riddle of time reasons that the mere observation of an occurrence, whether thought to be a simple thing or a more complex event, is enough to demonstrate the occurrence’s possibility. Reworking earlier themes such as tragedy in philosophy, art and truth, and the human exemplar, Nietzsche’s thinking now comes into sharper focus, and he sets out on a philosophical path to be followed the remainder of his productive life. First, the meaning of Nietzsche’s stated “mistrust” in this brief aphorism can and should be treated with caution. Nietzsche reception in the United States has been determined by a unique set of circumstances, as portrayed by Schacht (1995) and others. The following division is typical: Cautious Nietzsche biographers work to separate the facts of Nietzsche’s life from myth, and while a major part of the Nietzsche legend holds that Friedrich was a precocious child, writings from his youth bear witness to that part of the story. University of Texas Rio Grande Valley Nevertheless, with this bit of moral psychology, a debate exists among commentators concerning whether Nietzsche intends to make dubious morality per se or whether he merely endeavors to expose those life-denying ways of moralizing inherited from the beginning of Western thought. The most generalized form of the philosophical problem of emergence and disintegration, of the living, valuing, wanting to be different, willing power, is described here in terms of the difference-creating gesture embodied by the human being’s essential work, its “creation of the world” and first causes. Nietzsche, at the very least, is not concerned with divining origins. For these reasons, social institutions enforcing adherence to inherited values are permitted to create self-serving economies of power, so long as individuals living through them are thereby made more secure and their possibilities for life enhanced. What is happiness?—The feeling that power increases—that a resistance is overcome. Friedrich Wilhelm Nietzsche, Thus Spoke Zarathustra, tr. During this period, as with the earlier ones, Nietzsche produces an abundance of materials not published during his lifetime. Nietzsche’s intense association with Wagner no doubt enhanced his orientation towards the philosophy of Schopenhauer, and it probably promoted his work in aesthetics and cultural criticism. The most decisive moment in Nietzsche’s development of a cosmology seems to have occurred when Nietzsche plumbed the surface of his early studies on the pathos and social construction of truth to discover a more prevalent feeling, one animating all socially relevant acts. Nietzsche thus attempts to bring forward precisely that kind of affirmation which exists in and through its own essence, insofar as will to power as a principle of affirmation is made possible by its own destructive modalities which pulls back the curtain on metaphysical illusions and dogma founded on them. No doubt the affair with Salomè and their mutual friend, the philosopher Paul Rée, left Nietzsche embittered towards the two of them, and it seems likely that this bitterness clouded Salomè’s interpretation of Nietzsche and his works. The Anglo-American reception of Nietzsche is typically suspicious of Heidegger’s influence and strongly disapproves of gestures linking the “New Nietzsche” found in late twentieth-century discussions of postmodernism and literary criticism to a supposed end of philosophy, although some American scholars will admit, with Gillespie, that “the core of this postmodern reading cannot simply be dismissed,” despite this reading’s excesses (1995, 177). Nietzsche was a German philosopher, essayist, and cultural critic. Friedrich Nietzsche, a German philosopher. The “Greeks” are one of Nietzsche’s best exemplars of hope against a meaningless existence, hence his emphasis on the Greek world’s response to the “wisdom of Silenus” in Birth of Tragedy. by R.J. Hollingdale and Walter Kauffmann (Penguin, 1978) Friedrich Wilhelm Nietzsche, Twilight of the Idols or How to Philosophize With a Hammer, ed. These developments are matters of contention, however, as some commentators maintain that statements regarding Nietzsche’s “cosmological vision” are exaggerated. Nietzsche’s philosophy contemplates the meaning of values and their significance to human existence. The following list is by no means comprehensive, nor does it purport to represent all of the major themes prevalent in Nietzsche scholarship today. In addition, Nietzsche was taken by the persona of the philosopher Arthur Schopenhauer, which Nietzsche claimed to have culled from close readings of the two-volume magnum opus, The World as Will and Representation. Nietzsche’s writings during this time reflect interests in philology, cultural criticism, and aesthetics. If “something” has happened, then its happening, naturally, must have been possible. Compared to this typically Christian manner of forming human experiences, the Greeks deified “the animal in man” and thereby kept “bad conscience at bay” (GM II.23). The “teaching” reaches into the heart of life, and it says something absolute about obeying and commanding. Like these works, Löwith attempted to correct Alfred Bäumler’s political misappropriation. What form of redemption was sought here, and was this form indicative of a healthy life? He was the editor of The Smart Set and The American Mercury and the author of over two dozen books, including The American Language, Happy Days, Newspaper Days, and Heather Days.He was also the translator of Nietzsche's The Anti-Christ. (ii) The second part of the answer to the question concerning nihilism states that “the aim is lacking.” What does this mean? It always creates the world in its own image; it cannot do otherwise. In his philosophical autobiography, Ecce Homo, Nietzsche grounds eternal recurrence in his own experiences by relating an anecdote regarding, supposedly, its first appearance to him in thought. Upon her return, Elisabeth devised a way to keep alive the memory of both husband and brother, legally changing her last name to “Förster-Nietzsche,” a gesture indicative of designs to associate the philosopher with a political ideology he loathed. Fink’s reluctance to take a stronger position against the reading of his renowned teacher seems rather coy, given that Fink’s study, throughout, has stressed the meaning and importance of “cosmological play” in Nietzsche’s work. Again, from the notebook of 1887 (Will to Power, aphorism 27), we find two conditions for this situation: 1. the higher species is lacking, i.e., those whose inexhaustible fertility and power keep up the faith in man…. Heidegger, Martin. He is considered an important forerunner of Existentialism movement (although he does not fall neatly into any particular school), and his work has generated an extensive secondary literature within both the Continental Philosophy and Analytic Philosophy traditions of the 20th Century. If all principles are interpretive gestures, by the logic of Nietzsche’s new cosmology, the will to power must also be interpretive (BGE 22). But for Nietzsche, this entailed rejection of traditional values, including the Christian religion. For Deleuze, Nietzsche is a post-Kantian thinker of historical consciousness and a genealogist refuting the dialectic rationalism of Hegel, Derrida, Jacques . The colony foundered, Bernhard committed suicide, and Elisabeth returned home, just in time to find her brother’s health failing and his literary career ready to soar. The logic of eternity determines every contingent fact in each cycle of recurrence. On this issue, Yovel demonstrates persuasively, with a contextual analysis of letters, materials from the Nachlass, and published works, that Nietzsche developed an attitude of “anti-anti-Semitism” after overcoming the culture of prejudice that formed him in his youth (Yovel, 1998).
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