Introducing Nietzsche E-Book

Laurence Gane

• Herausgeber: Icon Books
• Kategorie: Geisteswissenschaft
• Serie: Introducing...
• Sprache: Englisch

Seitenzahl: 111

Veröffentlichungsjahr: 2014

Beschreibung

Why must we believe that God is dead? Can we accept that traditional morality is just a 'useful mistake'? Did the principle of 'the will to power' lead to the Holocaust? What are the limitations of scientific knowledge? Is human evolution complete or only beginning? It is difficult to overestimate the importance of Friedrich Nietzsche for our present epoch. His extraordinary insights into human psychology, morality, religion and power seem quite clairvoyant today: existentialism, psychoanalysis, semiotics and postmodernism are plainly anticipated in his writings - which are famously enigmatic and often contradictory."Introducing Nietzsche" is the perfect guide to this exhilarating and oft-misunderstood philosopher.

Leseprobe

Contents

Cover

Title Page

Copyright

Early Years

Schopenhauer: the Denial of Life

The Scholar as Anti-Scholar

The Birth of Tragedy from the Spirit of Music

Apollo and Dionysus

Music, the Origin of Myth

Music and Tragedy

The Triumph of Apolline Philosophy

The Case of Richard Wagner

What is History?

What is Education?

What is Culture?

A Critique of Metaphysics

Kant’s Idealism

Kant’s Spectacles

Kantian Morality: You Know it Makes Sense

Nietzsche’s Style

Lightness of Touch

The Aphorism

On Readers

The Price of Knowledge

The Eternal Return

Nietzsche and Women

The Micro-histories of Daily Life

Is Virtue a Virtue?

The Power of the Herd

The Death of God

Life Without God?

A Critique of Science

The Methods of Science

From Description to Image

The Psychoanalysis of Knowledge

Anti-Darwinian Evolution

The Evolution of Quality

Politics: Morality and the State

The Paradox of Democracy

Invitation to a Political Party

Politics: the Prostitution of the Intellect

Politics: the Death of Truth

Thus Spake Zarathustra

The Oracle Speaks

On Nihilism

On Virtuous Hypocrisy

On Fear

What is “The Superman”?

Mastery of the Self

A Human or Post-Human Future?

The Will to Power

Self-Obedience

The Free Spirit

The Circle of Time

A Pessimistic Consolation

Wagner’s Shadow

The Germans and the Jews

Anti-Germany

Beyond Good and Evil (1885–6)

The Dishonesty of Philosophy

Of Religion

Of Faith

Making the Most of Suffering

On the Natural History of Morals

The Ruler as Servant

Evil

On Madness

On Love

On Truth

On Morality

The Master and the Slave

Noble Ethics

Slave Ethics

The Man Apart

The Genealogy of Morals

The Ethics of pity

The Slave Revolt in Ethics

The Sins of the Fathers

Slave Ethics: the Inversion of Values

The Idea of evil

The Rancour of the Weak

Two Views of the Enemy

The Origins of conscience

The Disease of Consciousness

The Origin of “Good”

The Ascetic Ideal

The Anti-Christ

Recognition at Last?

Nietzsche’s Breakdown

Nietzsche and the Nazis

The Case for the Defence

Nietzsche and Psychoanalysis

Wittgenstein: Linguistic Philosophy

Heidegger and Nietzsche

Jean-Paul Sartre: Existentialism

Le Néant

Derrida: Deconstruction

Foucault: Knowledge and Power

Foucault’s Micro-Histories

Nietzsche and Postmodernism

(Postmodern) Theory Wars

The Simulacrum

Postmodern Hyper-reality

A Postmodern Fable

Further Reading

Acknowledgements

About the Author

Index

Published by Icon Books Ltd, Omnibus Business Centre, 39–41 North Road, London N7 9DP email: [email protected]

ISBN: 978-184831-762-8

Text and illustrations copyright © 2013 Icon Books Ltd

The author and artist have asserted their moral rights.

Originating editor: Richard Appignanesi

No part of this book may be reproduced in any form, or by any means, without prior permission in writing from the publisher.

At the front of the intellectual pantheon of the 19th century stand the figures of Karl Marx (1818–83), Sigmund Freud (1856–1939) and Friedrich Nietzsche (1844–1900). Marx’s critique of the social-economic system and Freud’s analysis of psycho-sexual life have been well assimilated by the late 20th and early 21st centuries. The ideas of Nietzsche, however, remain on the horizon of modern consciousness: a disturbing, even frightening, challenge which he knew would not be taken up in his own lifetime. “Imagine a book which speaks of nothing but events which lie outside the possibility of general or even of rare experiences – the first language for a new range of experiences. In this case, nothing will be heard!”

my time has not yet come; some are born posthumously.

Today, more than 100 years later, we are slowly becoming aware of the profound changes in our relationship to truth, science and morality which Nietzsche foretold.

Early Years

On 15 October 1844 in Röcken, Saxony, the Lutheran pastor was blessed with the birth of his first child, Friedrich Wilhelm Nietzsche. The family claimed Polish aristocratic descent, and had produced many generations of clergymen.

SO it is expected that YOUNG friedrich WILL continue in the family tradition. this will prove to be a most ironic assumption!

Nietzsche’s father died of a brain injury following a fall when the boy was only five years old. The next year the family moved to Naumberg. The little boy was introspective and loved poetry and music. At school they called him “the little pastor”, and at home he dwelt with his mother, his sister, a grandmother and two aunts. A formative experience, as we shall see!

In 1858, at the age of 14, Nietzsche gained a scholarship to study at the famous Pforta school near Naumberg, a strict Lutheran boarding school of high academic status, where he acquired his love of classical studies. He excelled in Greek and Latin and was devoted to Plato and Aeschylus.

I COMPOSED POETRY AND MUSIC, AND TOGETHER WITH MY FRIENDS I FOUNDED A LITERARY SOCIETY, “GERMANIA”.

When, in 1864, Nietzsche left Pforta, there was still no hint of the changes to come in his thinking: he thanked his masters and stated his debt of gratitude “to God and the King”.

In October 1864, at 20 years of age, Nietzsche entered the University of Bonn to study theology and philology (the literary analysis of classical texts). He soon renounced theology. He explained this in a letter to his younger sister Elizabeth.

IF YOU DESIRE PEACE OF SOUL AND HAPPINESS, THEN BELIEVE; IF YOU WOULD BE A DISCIPLE OF TRUTH, THEN INQUIRE …

The next year he moved to Leipzig to follow his favourite professor, Ritschl, who had taken a teaching post at the university.

Schopenhauer: the Denial of Life

At Leipzig, in a second-hand bookshop, Nietzsche discovered The World as Will and Idea by the German idealist philosopher Arthur Schopenhauer (1788–1860), whose atheism would echo through his own writings.

FROM EVERY LINE I HEARD THE CRY OF DENOUNCEMENT, DENIAL AND RESIGNATION; I SAW IN THE BOOK A MIRROR IN WHICH THE WORLD, LIFE ITSELF, AND MY OWN SOUL WERE ALL REFLECTED WITH HORRIFYING FIDELITY.

For Schopenhauer, like his great predecessor Immanuel Kant, there is a fundamental distinction between the world as it appears (phenomena) and the world as it truly is (noumena).

All appearances are mere physical manifestations of an underlying reality, which for Schopenhauer is the WILL.

THUS, BEHIND THE APPEARANCE OF MY BODILY MOVEMENTS LIES THE REALITY OF MY WILL OR DESIRE. THIS WILL DOES NOT EXIST LIKE MY BODY IN TIME AND SPACE – IT IS NOT A PHYSICAL ENTITY AT ALL, BUT UNDERLIES THE WHOLE OF ANIMATE AND INANIMATE NATURE THROUGHOUT THE COSMOS.

This timeless, non-physical cosmic force doesn’t lead Schopenhauer to the idea of a God. Instead, Will is seen as the source of all suffering, since willing never brings contentment, but only further desire! (An echo of the teaching of Gautama Buddha.) Thus we are condemned to the endless pursuit of impossible desires: “We blow out a soap-bubble as long and as large as possible, although we well know that it will burst.”

This suggests a pessimistic resignation to endure life as best we can. Although Nietzsche later rejected this profound pessimism, Schopenhauer’s sombre, atheistic image of a universe moved by blind Will with no ultimate meaning or solace stayed with him.

… THE NEVER-SATISFIED WISHES, THE FRUSTRATED EFFORTS, THE HOPES UNMERCIFULLY CRUSHED BY FATE, THE UNFORTUNATE ERRORS OF THE WHOLE LIFE, WITH INCREASING SUFFERING AND DEATH AT THE END, ARE ALWAYS A TRAGEDY. SCHOPENHAUER PREACHES ASCETICISM AND THE DENIAL OF LIFE. I SHALL TEACH THE JOYFUL AFFIRMATION OF LIFE!

The Scholar as Anti-Scholar

In 1867, Nietzsche was called away from his studies to do military service in the Prussian army. Serving in an artillery regiment, he suffered a bad chest injury while mounting a horse. From childhood, his health had never been good and it was to decline steadily in the future. While convalescing, he began to reflect on the academic way of life and philology in particular. In a letter to his friend Erwin Rhode, 20 November 1867, he writes of “… the mole-like activities of the philological brood … their indifference to the true and urgent problems of life”.

AND WHAT IS PHILOLOGY? THE ART OF READING SLOWLY!

“In the scholar, the instinct of self-defence has decayed; otherwise he would defend himself against books. The scholar is a decadent.”

“All writing is useless that does not contain a stimulus to activity.”

Meanwhile, Nietzsche’s early essays on classical Greek culture, published in the Rheinisches Museum, brought him to the attention of the authorities at the University of Basel. The following year, 1868, Professor Ritschl received a letter from that university asking if he thought Herr Nietzsche would make a good Professor of Philology.

SO, WITH MIXED FEELINGS, BUT QUITE FLATTERED, I ACCEPTED A PROFESSORSHIP IN CLASSICAL PHILOLOGY AT THE AGE OF ONLY 24. His teachers at Leipzig decided to award his degree without final examination. Clearly this student was possessed of an unusual intellectual ability.

At Basel, where he taught for the next ten years, Nietzsche became increasingly disillusioned with academic life. This, and his steadily declining health, would lead to his resignation in 1879 at the age of 34. “No entirely radical truth is possible (in academic life).”

The Birth of Tragedy from the Spirit of Music

When his first book The Birth of Tragedy appeared in 1872, it served only to distance him from the academic establishment. The only review of it commented: “Anyone who has written a work of this sort is finished as a scholar.”

It is easy to see why this book was vilified and dismissed by his colleagues, since it undermines the traditional division between rational-philosophical discourse and creative-artistic expression, so dear to the Western intellectual tradition. This wonderfully ambitious work seeks to explain …

1. The origin of Greek classical tragedy.

2. A fundamental dichotomy in human culture and thought between rational and aesthetic experience.

3. Why the aesthetic form of life is fundamental and the rational is secondary.

4. Why modern culture is sick and how it must be revived.

It achieves its aims using argument, metaphor, anecdote, exhortation, rhetoric and poetic licence, and shows why Nietzsche is the “problem philosopher” for academics: he will not confine his style to orthodox rational expression! Instead, he rattles the iron cage of language, and like the poet Schiller, he believes that “a certain musical disposition of mind comes first, and after that follows the poetical idea”.

Apollo and Dionysus

Dionysus, the Greek god of wine, revelry and sensual abandon, represents “primary man”. The followers of this cult cast aside language and personal identity to enter an ecstatic dance. Music and intoxication are their means, and “mystical collective ecstasy” is their end.

THEY SEEK A PATH BACK TO THE WOMB OF BEING – AN ESCAPE FROM THE PRISON OF THE SELF. THE DISORDER AND POLLUTION WHICH WERE PRACTISED WITH IMPUNITY BY NO LESS THAN 7,000 VOTARIES OF EITHER SEX WERE BEHELD WITH HORROR AND ASTONISHMENT BY THE CONSULS. Greek dramatist Euripides (484-407 BC)

This trance-like condition briefly protects us from our sense of isolation and the transitory nature of human life, from which our intuition won’t allow us to escape.

Nietzsche recalls the old legend where King Midas seeks out Silenus, the constant companion of Dionysus, and asks him: “What is man’s greatest happiness?” The daemon remains sullen and uncommunicative until finally, forced by the King, he breaks into a shrill laugh.

EPHEMERAL WRETCH, BEGOTTEN BY ACCIDENT AND TOIL, WHY DO YOU FORCE ME TO TELL YOU WHAT IT WOULD BE YOUR GREATEST BOON NOT TO HEAR? WHAT WOULD BE BEST FOR YOU IS QUITE BEYOND YOUR REACH: NOT TO HAVE BEEN BORN, NOT TO BE, TO BE NOTHING. BUT THE SECOND BEST IS TO DIE SOON!

How did Hellenic culture bear these terrible truths? With the help of another God: Apollo.

Apollo, the Sun god of order and reason, embodied in the dream of illusion, represents civilized man. The Apolline cult generates optimism. Its insistence on form, visual beauty and rational understanding helps to fortify us against the Dionysian terror and the irrational frenzy it produces. “To be able to live at all, the Greeks had to place before themselves the shining fantasy of the Olympians”, with Apollo as their greatest god. Self-control, self-knowledge and moderation: the “middle-path” of the philosopher Aristotle (385–322 BC).

WHAT AESTHETIC EFFECT IS PRODUCED WHEN THE APOLLONIAN AND DIONYSIAN FORCES OF ART, USUALLY SEPARATE, ARE MADE TO WORK ALONGSIDE, EACH OTHER? OR TO PUT IT MORE PRECISELY, IN WHAT RELATION DOES MUSIC STAND TO IMAGE AND CONCEPT? SCHOPENHAUER TELLS US MUSIC IS DISTINGUISHED FROM ALL THE OTHER ART BY THE FACT THAT IT IS NOT A COPY OF THE PHENOMENON … BUT A DIRECT COPY OF THE WILL ITSELF.

Music, the Origin of Myth DIONYSIAN ART, THEN, AFFECTS THE APOLLONIAN TALENT IN A TWOFOLD MANNER. FIRST, MUSIC INCITES US TO A SYMBOLIC INTUITION OF THE DIONYSIAN SPIRIT, AND SECONDLY, IT GIVES THAT IMAGE A SUPREME SIGNIFICANCE. Concepts, images and feelings all gain a heightened significance under the influence of music. Music, then, can give birth to myth, “and above all to the tragic myth which is a parable of Dionysian knowledge”.

Music and Tragedy Nietzsche calls tragedy a “new form of aesthetic consciousness” to indicate that the tragic view of life is not just a way of thinking about the world, but first a way of perceiving