Lemco, G. (1992). 1641–1652). Furness, R. (2000). G. Colli and M. Montinari. In  C.  K.  Chapple  (Ed. Culture remains a divisive issue in liberal democracies, and this article argues Nietzsche offers a principled middle ground between the conservative and progressive camps of recent and ongoing ‘culture wars’. Schiller argued that human freedom is most clearly revealed through ‘dignity’ (Würde), that is, through the conflict of our natural inclinations and our duties. For his part, we may recall that Schopenhauer reflected that life was a business that did not cover its costs, a business that from an economic point of view made absolutely no sense ‘as an enterprise’, and therefore was the only thing that really compelled reflection. by Anne Boyman. Durham: Acumen. F. Nietzsche, KSA 12:7 [8] F. Nietzsche, KSA 12:9 [35] K. Carr, The Banalisation of Nihilism, State University of New York Press, 1992, pp. What Nietzsche Means. Note on the Plan of  Nietzsche’s  Beyond  Good  and  Evil. Nietzsche shares this insight with Heraclitus and Empedocles and even, despite the ethical, Anaximander (cf. The same Nietzsche who recommends that we might cut all his references to Wagner, replacing them with his own name (yet another reason for noting Nietzsche’s influence on Freud), tells us to do the same with his references to Schopenhauer, so we read in Ecce Homo ‘it is not “Schopenhauer as Educator” that speaks here, but his “antipode” “Lisez: Nietzsche as Educator—and perhaps something more.”’. He really was. Notre Dame. The fourfold root of the principle of sufficient reason. 12 Rüdiger Safranski, Nietzsche: Biographie seines Denkens (Munich and Vienna: Hanser, 2000), 97. It is mandatory to procure user consent prior to running these cookies on your website. For a rich, illuminating discussion of Nietzsche’s approach to history, see C. Emden (2008) Friedrich Nietzsche and the Politics of History. My reading of Nietzsche takes aim at the interpretation of Nietzsche’s culture that prizes a mythology, a mere distraction from the tragic wisdom of the truth about nature and an immersion into artwork. The remedy counters ‘disgust and pallid horror’, paralyzed or frozen, with action against the biting snake: biting back. Interpretation,  3(2  &  3),  97–113. The three character types representing these activities are the artist, saint, and philosopher - for insightful analysis see UM 3.5 and L. P. Thiele (1990) Friedrich Nietzsche and the Politics of the Soul: A Study of Heroic Individualism. The third responds to Rawlsian liberalism with a democratic perfectionism in S. Cavell (1990) Conditions Handsome and Unhandsome: The Constitution of Emersonian Perfectionism. New York: New York Review of Books. Nietzsche’s Zarathustra as Educator. Wilamowitz-Möllendorff,  U.  V.  (2000). Awaiting education: Friedrich Nietzsche on the future of our educational institutions. Vol. In the following section of Schopenhauer as Educator, Nietzsche returns to his Greeks to look at the original conditions that gave birth to philosophy and finds nothing  that resembles our  modern institutions of higher learning. On this matter, see Nietzsche’s ambivalence towards Schiller’s idealism on BT 38-9. Cambridge, MA: Harvard University Press. Church, ‘Personhood and Ethical Commercial Life: Hegel’s Transformation of Locke’, in L. A. on Hausdorf, Stegmaier, 2002 and more specifically: Epple, 2006, etc.) Nietzsche specifies that hidden mechanism as a … Fairfield, P. Members of _ can log in with their society credentials below. This is not to say that politics is irrelevant to cultural activity - indeed, culture and politics will always be interdependent - but rather that human beings are not ‘political animals’ in the way Hegel retrieves Aristotle’s famous claim and makes political participation the standard of a good human life. It is at this moment that Zarathustra himself is no longer weighted down with the burden of carrying the dwarf but lightened. Sorgner, S. (2017). All the receptions of a text form a series of synchro-nic cross sections that constitute the diachronic history of this text.Historical-cri- After all, Nietzsche himself tells us to raise the question he pronounced himself the very first to raise, namely the very radically and in the spirit of the first critique, the very critically Kantian question of science, as such as a question (see  Babich, 2010c as well Babich, 2010b, 2014). To read the fulltext, please use one of the options below to sign in or purchase access. By clicking “Accept”, you consent to the use of ALL the cookies. On the idea of a ‘new enlightenment,’ in Nietzsche, see KSA 11:25[296], 11:26[293], 11:26[298], 11:27[79], 11:27[80], 11:29[40]. 44 Nietzsche, KSA, 12, 7 [4], pp. Es war—which we also encounter in Freud’s theory of the unconscious where sameness resides, the same. For helpful general discussions of Nietzsche’s early view of culture, see R. McGinn (1975) ‘Culture as Prophylactic: Nietzsche’s Birth of Tragedy as Culture Criticism’, Nietzsche Studien, vol. London: Bloomsbury. Nietzsche on Freedom and Autonomy, issue 24, pp. Wagner’s Bayreuth Festival as a musical and socio-cultural phenomenon; and its first official opening was 13 August 1876 and Nietzsche was a special guest. Space-perception and the philosophy of science. Two concepts of culture in the early Nietzsche, Friedrich Schiller on republican virtue and the tragic exemplar, Human dignity in historical perspective: The contemporary and traditional paradigms, The veil of philanthropy: Kant on the political benefits of dissimulation and simulation. Nietzsche leitet die Philosophie nicht in Kunst über, sondern fragt von der Philosophie selbst aus, wie sie Kunst sein kann (Nachlass 1872, 19[45], KSA 7.433 f.), und versucht, „eine ganz neue Art des Philosophen- Künstlers [zu] imaginiren“ (Nachlass 1872, 19[39], KSA 7.431). Nietzsche: Postvorsokratiker-Vorpostmoderner. Nietzsche ‘establishes’ this stage only in an inchoate form in his early period work - Nietzsche’s mature period writings on the will to power and genealogy are required to fully flesh this stage out. (Z 3, Vision, §2) It is important to underline as scholars concerned with Nietzsche and science do (overall see Babich, 2010 as well  as Mongré  [Felix Hausdorf] 1897; cf. It  is  not,  Nietzsche takes care to underline  this, that  higher education  today does not ‘produce either the  scholar or the   civil servant or the money maker or the cultural philistine’,  lacking  in  all  Nietzsche  saw  around him, lacking in abundance and which we can still see today, that which led him to take ‘Schopenhauer as educator is actually to educate’. In practice, this can mean that when Nietzsche turns out to have had his ponderous depths in addition to those we attribute to him, we can be inclined to discount those in advance. K. Gemes (2009) ‘Nietzsche on Free Will, Autonomy, and the Sovereign Individual’ in K. G. May (ed.) In A. Paula, J. Andreev, & L. Emil (eds), Das Interpretative Universum  (pp. Recall the range of those who have written on Nietzsche ‘as  Educator’ we began by noting these many accounts, listing them, just by name alone. vehemently!anti8Platonic.! KSA 9:11[157], 11[203], 11[311]), and he continually makes use of traditional images of cyclical time, such as the wheel (Rad) of time and the image of the ourobouros. Owen, D. (2002). Feliz Hausdorff als Philosoph.. Nietzsche-  Studien, 31, 195–240. Translations are my own, following wherever possible the exemplary precedent of Breazeale’s translation in his edition of Nietzsche’s Philosophy and Truth: cf. Breazeale, p. 33. Key to this reflection in Nietzsche is that none of us do. Rivista  di  Estetica,  40,  105–119. https://www.academia.edu/29024231/SCHR%C3%96DINGER_AND_INDIAN_, Publication Ethics and Malpractice Statement. 1Le 24 octobre 1887, le jeune Privatdozent Edmund Husserl prononce à l’Université de Halle sa conférence inaugurale « Les buts et les tâches de la métaphysique » : c’est l’acte fondateur d’un travail d’enseignement et de recherche qui aboutit en 1900 à la publication des Recherches logiques. Nietzsches  Wissenschaftsphilosophie. Journal of Philosophy of Education, 14(2), 181–192. 3:4, 259). Thus,  and  hence  the  reference  to  Mongré/Hausdorff,  Zarathustra asks a geometer’s question, because the point is a matter of mapping the points along the path—tracing the path, namely supposing that one were to ‘follow them  further  and  ever  further’, he asks, ‘do you think, dwarf, that these paths would be in eternal opposition?’ (Z 3, Vision, The question, the riddle Zarathustra poses the dwarf, is a cosmological one, the domain of Ernst Mach’s concern  and  it   was  Schrödinger’s  (see   Babich,   2013). (Ibid.) (TI,  Reason, §1), »eternal return.selective Being.« How can reaction and nihilism, how can negation come back, since the eternal return is the Being that is only said of affirmation, and becoming in action? KSA 7, 651; KGW. So much for state culture. Church (forthcoming) Infinite Autonomy: The Divided Individual in the Political Thought of G. W. F. Hegel and Friedrich Nietzsche, ch. This alone should catch us up a bit. 11, 50-4; G.W.F Hegel (1991) Elements of the Philosophy of Right, Trans. La Salle, IL: Open Court. I have referred to Nietzsche’s collected works (Nietzsche 1988) by Giorgio Colli and Mazzino Montinari (KSA). Though Nietzsche fails to distinguish explicitly the two senses of culture in his early work, he does invoke both forms in UM 3 (it is not as if he conceives of one notion of culture in BT and then drops it in UM - he stays rather consistent in his inconsistency in his early period). Lachterman, D. (1989). Cambridge: Cambridge University Press. Stickney, J. Murphy, T. F. (1984). Caygill, H. (1993). W. Connolly (2002) Identity/Difference: Democratic Negotiations of Political Paradox. Cambridge: Cambridge University Press. Nietzsche)and)Plato)! When Nietzsche writes contra the usual promises of the afterlife in an  early unpublished  note, he explains the inexorable force of his imperative, again we may remember the force Deleuze names a selective force: ‘My teaching says, Thus to live that you would wish to live again is the task—you will do so in any case’. If most philosophic thinkers ‘cause no alarm, they remove nothing from     its hinges’, effectively ‘disturbing no one’, Nietzsche’s Schopenhauer demonstrated as much  by what he wrote as ‘by his deeds that love  of truth  is something  fearsome and  mighty’. London: Routledge. Sign in here to access free tools such as favourites and alerts, or to access personal subscriptions, If you have access to journal content via a university, library or employer, sign in here, Research off-campus without worrying about access issues. (Ibid.) Thus we retell ourselves to ourselves such that, on the story we tell, the wretched things we  have done can be laid to someone’s else’s account, attributed, ascribed to some other cause, be  it fate, destiny, God, genes, whatever. Thus he writes, for example, The  Gay  Science—published in two parts, beginning with The Gay Science, Books 1-4, ending with the thought Nietzsche names his most ponderous: das grösste Schwergewicht—the  greatest  heavyweight. (Deleuze, 2005, p. 89; cf. Hence a reviewer of a collection on the theme  of  Nietzsche,  Culture,  Education  (Hart,  2008)  pronounces what  he assumes to be gospel: ‘it is not hard to reflect on what Nietzsche would have made of’ one of the contributions, ‘ponderous’, ‘demonstrating’ ‘erudition’ ‘through references to such luminaries  as Pindar, Heraclitus, Hegel, and Heidegger’. Singapore: Springer. (See Babich, 2014; further on  Schrödinger and Indian philosophy,  see  Bitbol,  1998)  Thus there is (and  for  the  Stoics  it  was essential to reflect that there could be) no difference  between the  you that  says I and  the universe. For Nietzsche’s work in German: KSA: Nietzsche, Friedrich Wilhelm. Berkeley: University of California Press. (SE §8) As Nietzsche goes on to say, the educational institution however constituted claims to be able distinguish good and bad philosophers,  the  ones  it  hires  being  good, all others being bad. How much need one know to run riot as a free spirit, as Nietzsche himself suggests in Twilight of the Idols in his ‘Short History of an Illusion’? LE DIABLE ET SA GRAND –MÈRE Lou Andreas–Salomé Date de publication : 15/9/2005 Date de première publication : 1922 Éditeur : Éditions Rue d'Ulm Jane V. Curran and Christophe Fricker. In: K. Ansell-Pearson & A. Schrift (eds), The history of continental philosophy. On Heidegger on education and questioning. Cf. Nietzsche, culture, and education (pp. (2009)  M‘elivres/Misbooks. Cooper, D. (1983). Sakrale  Huren  und  das  Fetisch-Fragment. Nietzsche’s Übermensch  as  a  Metaphor  or  Education. 276–277). Nietzsche avance cette thèse dans une interprétation du positivisme qui affirme qu’il n’y a que des faits : « non, il n’y a précisément pas de faits, mais que des interprétations » (Fragments posthumes fin 1886 – printemps 1887 7 [60], KSA 12, 315). June-July, publication of . So  Nietzsche  argues at  the end of  his  nineteenth century and so  Schrödinger argues the point in his own mid-twentieth century argument for eternal recurrence and  the cycling in question is already a  very  old  story,  arguably  dating  back even  before  the tragic  age  of the Greeks: if it is Empedoclean, it is Heraclitean, it is also Anaximandrean and Pythagorean but it is also,  as  Schrödinger  emphasized, a Vedic  notion,  also  resonant  in  Buddhism. Are They Bad? On the idea of a ‘great enlightenment,’ see SE 5 and on ‘higher enlightenment,’ see KSA 7:32[83]. Nietzsche’s account of the moment of liberation of the human from nature is complicated in a further way - that is, Nietzsche wants to emphasize that the liberation from nature as represented by Prometheus is assisted by nature itself as represented by the ‘Titan Atlas, brother of Prometheus’ (BT 51). Berkeley, CA: University of California Press. London: Continuum. Cambridge: Cambridge Scholars Publishing. Nietzsche and the Magisterial Tradition. 347-369, Berlin: Walter de Gruyter. You are already everything and you do not know it, with the one crucial exception that we can come to know that we are those who have figured out that we are figures in the dream  of a god who dreams. South Bend, IN: St Augustine’s Press. These two drives roughly line up to the aims of the two kinds of culture I elicit in Nietzsche - the ‘narrowing’ pairs up with the first, particularist notion of culture, while the ‘self-sufficiency’ view matches the second, universal view. O’Hara, D. T. (1981). In more complicated fashion, Heidegger’s university years were undertaken in the presence of Nietzsche’s books as so many mascots, and he used Nietzsche as educator, as he claimed, contra the Nazis themselves  (cf., also  for further literature, Babich, 2017a). 7[ 7], OPC, vol. See on Locke on dignity M. Zuckert (2007) ‘Human Dignity as the Basis of Justice’, The Hedgehog Review, 9(3): 32-48, Fall 2007 and on Locke’s influence on Hegel, J. But the remedy Nietzsche proposes for getting rid of bad philosophers  as these nonetheless wind up being in the majority is not likely to be a popular  one: cease  to  reward them, he proposes, and they will flee. Bataille, G. (1992). This is a point Nietzsche emphasized in his inaugural lecture, delivered upon taking his appointment at the University of Basel (Nietzsche, 2017; cf. . Advancing equality and individual excellence: The case of  Nietzsche’s  “Schopenhauer  as  Educator”. At the same time, Nietzsche thinks that this sickness is ‘like pregnancy’ - that is, it is not a fact to be regretted, but rather to be celebrated for its creative potential. See also, among other contemporary democratic theorists, J. Tully, who defends an ideal of civic participation and excellence indebted to these 19th-cent. Nietzsche, culture, and education. C’est, ... / KSA 13, 56-57 [7] A, p. 127 / KSA 3, 144 [8] Colli, Giorgio. 13–38). Renaut, L., & Ferry, A. Voir ... Wissenschaft, Kunst und Philosophie beim jungen Nietzsche, Berlin/New York, De Gruyter, 1994, p. 276-291 ; Renate Müller-Buck, „Heine oder Goethe? 197-222. Irigaray, L. (1991). pub. Elsewhere I note the parallels to be made beyond Nietzsche, to the philosophical problem of consciousness and personal identity but also with eastern philosophy. Cahiers posthumes, III, p. 39-40 [9] Ibid., p. 39 [10] Ibid., p. 39-40. Get Textbooks on Google Play. (cited in Danto, 1980,  p.  7,  cf. Strauss and Nietzsche. Nietzsche)and)Plato)! The aphorism is one may submit, among the best laid out of Nietzsche’s descriptive aphorisms, outclassing the madman who declares ‘God is dead,’ crying in the market-place with the laughter of onlookers, his shattered lantern, defeated peroration, finally breaking into churches to play a requiem for the deceased. München:  Musarion. Don’t we know that he abandoned his profession, with all its ponderous, dust-laden scholarship? Not that it mattered given that that dancing star too would have to die. The second arises from the liberal ‘ironist’ bourgeois appropriation of Nietzsche in R. Rorty (1989) Contingency, Irony, and Solidarity. UM 1.7. Syrjämäki,  S.  (2009). ), Nietzsche and transhumanism: Precursor or enemy (pp. (Z 3, Vision, §2), Biting is how selection selects and this may also be read  as  what  Deleuze  calls  an  ‘active  power of affirmation’. Nietzsche as educator: A reexamination. This works because selection (i.e., saying yes to one thing, it can be anything at all) also means, given necessity, that everything else is also necessary: nothing can be dispensed with: everything must be affirmed, blessed. Anti-Education by Friedrich Nietzsche. The prophet of our laughter: Or Nietzsche as — educator?. Nietzsche approached the problem of nihilism as a deeply personal one, stating that this problem of the modern world had "become conscious" in him. Johansson, V., & Schumann, C. (2017). But  Nietzsche emphasizes the same again when it comes to profit: ‘What  the  money-makers  really want when they ceaselessly demand instruction and education is in the last  resort  precisely  money’. Whitman, J. Q. 275–298). For Nietzsche, the world has no ‘justification’ in itself, but rather must be supplied one by human art. New York: Springer. 7 See Cosima Wagner¶s letter to Nietzsche of 24 June 1870, in Elisabeth Förster-Nietzsche (ed. He arrived in Bayreuth on 23 July, 1876. New Nietzsche Studies, 10(3 & 4), 137–152. Babich,  B. New Nietzsche Studies, 4(1 and 2), 1–33. F. Appel (1998) Nietzsche contra Democracy. In German, Karl Jaspers names Nietzsche educator during the interregnum between two world  wars  (Jaspers,  1997  [1947];  cf. R. Geuss (1996) ‘Kultur, Bildung, Geist’, History and Theory 35(2): 151-64. Oxford: Clarendon Press. I am still concerned to explore the question of Nietzsche as educator. I am  not much more than an animal which has been taught to dance by blows and starvation’. I. Kant ︎ 13 ︎ 4 comments ︎ u/twilling8 ︎ Nov 14 ︎ report. Würzburg:  Königshausen  &  Neumann. While A. Nehamas and others have defended a formal understanding of Nietzsche’s ethics based on aesthetic principles of order and harmony: Nehamas (1987) Nietzsche: Life as Literature. Paul Guyer and Allen W. Wood. Babich, B. (2008). London: Hachette. 21, No. 99–110. Marine Lover of Friedrich Nietzsche, Gillian  Gill,  trans. C. Zuckert (1976) ‘Nature, History, and the Self: Nietzsche’s Untimely Considerations’, Nietzsche-Studien, 5: 55-82, offers an illuminating discussion that seeks to synthesize the philosophy of UM, and brings out Nietzsche’s worries about the consequences of modernity for the possibility of achieving common ground among individuals. (2017). Deleuze, G. (1986). Würzburg:  Königshausen  &  Neumann. Nietzsche details the biographical details that made Schopenhauer Schopenhauer, his mother,  his father, his experience with travel and commerce as a result of his relation  to  the  latter,  his critical attitude towards the  scholars and  the  scholarship  of his  day, his  unwillingness  to  flatter  or indeed to submit to the academic cartels, to put his finger on the great reason  that  Schopenhauer remains uninfluential as educator to  this  day:  ‘Of  all  the  offence  Schopenhauer  has given to numerous scholars, nothing has offended  them more than the unfortunate  fact that  he does not resemble  them’. 101–132). See Battersby, 2007, pp.179, 182 for a further elaboration of this point. (Cf. By continuing to browse Cambridge:  Cambridge University Press. 6-27. In a note dating from 1870-71, Nietzsche referred to his own philosophy as “inverting Platonism [umgedrehter Platonismus]: the further away from true being, the more pure, beautiful, better it is” (KSA 7, 7 [156], 199). In: D. Bakhurst  & P. Fairfield (eds), Education and conversation: Exploring Oakeshott’s legacy (pp. Hoyer,  T.  (2002). Ein  Vergleich  der  anglo-amerikanischen   und   der   deutschen    Nietzsche-Interpretationen   am   Vorabend   des    21. Nietzsche, KSA 7, 459. T. Heilke offers a useful grasp of Nietzsche’s ‘musical’ politics: (1997) Nietzsche’s Tragic Regime: Culture, Aesthetics, and Political Education. Double Hermeneutics and  Citation in Philosophy,  Asphodel and  Alan Rickman, Bruno Latour and the ‘Science Wars’. And the circular answer is  the answer given, disdainfully, if we remember, by the dwarf: ‘All truth is crooked, time itself is a circle’ (Z 3. e.g. D = The Dawn (or Daybreak) EH = Ecce homo HH = Human, All-Too-Human GM = On the Genealogy of Morals GS = The Gay Science PN = Posthumous Notes in KSA 7-13. With Giorgio Colli, Montinari was coeditor of the KSA and the first volumes of the KGW. This  essay does not permit us to review Nietzsche’s habit of publishing and republishing his books as often as possible,  first  in  parts and then together, and then reissued yet again. 54. Ithaca, NY: Cornell University Press. Diogenes,  58(4),  58–74. e.g. Here, permit to underline my gratitude to the late Patrick Aidan Heelan for first bringing this book to my attention as an illustration of axioms, which physical axiomaticity he connects with quantum mechanics in The Observable, Heelan, 2015, and see too Heelan, 1983. Rowthorn, D. (2017). Ancient philosophy, mystery, and magic: Empedocles and the pythagorean tradition. The  poet  Hölderlin  renders  this  lahx’m a  matter  of  journeying,  become  as  you  are  experienced, and discussing this in connection with Nietzsche annoyed at least one reader (see Duke, 2010 in response to Babich, 2009). Eugene, OR: Pickwick. Why Schopenhauer? Why  do  I  believe  in cause and effect? Sharing links are not available for this article. 139–145). KSA 12:2[104] ("Bei Plato als bei einem Menschen der überreizbaren Sinnlichkeit und Schwärmerei ist der Zauber des Begriffs so groß gewesen, daß er unwillkürlich den Begriff als eine Idealform verehrte und vergötterte. Nietzsche borrows the test for the true philosopher from his favorite author, Lucian and his little dialogue ‘Philosophies for Sale’ (cf., for discussion, Babich, 2013, p. 63): Let the philosophers grow untended, deny them all prospect of place and position within the bourgeois professions, cease to entice them with salaries, more, persecute them, show them  disfavour  —  you  will  behold miracles! Mongré,  P.  [Felix  Hausdorff]  (1897). He  could  hardly  have  noticed him. Jahrhunderts. (SE §7) Here for Nietzsche, the true lament: Schopenhauer like many artists and philosophers seems to exist rarely and by chance, and above all to exist ‘as a hermit or a wanderer who has lost his way and been left behind’. Bitbol,  M.  (1998). Tubbs, N. (2005). Friedrich Nietzsche, Digitale Kritische Gesamtausgabe Werke und Briefe auf der Grundlage der Kritischen Gesamtausgabe Werke, herausgegeben von Giorgio Colli und Mazzino Montinari, Berlin/New York, Walter de Gruyter, 1967ff. Thus his desideratum, contrary to fact, rather than so many artists, playwrights, authors, actors in search of an audience,  what  if  these  creators  were  limited  in  number  and  weak to boot, but and by contrast, and as opposed  to  what  we  have  in  fact,  what  if  ‘on  the other hand  numerous recipients  of art  of a stronger and  more mighty species  than the  species    of the artist: so that the effect of the work of art in relation to its cause would be a hundredfold magnification’. Ibid., p.38 fn. As noted this is the thought of death. (HH II,  §408). Minneapolis: University of Minnesota Press. ),  Encyclopedia  of  Educational  Philosophy  and  Theory. Why not, and I argue elsewhere that a case could well be made, for Kant or for Hume? Zeitschrift   fu€r   Antike   Literatur und ihre Rezeption, 149, 52–77. Zarathustra’s children: A study of a lost generation of German writers. Aletheia, 9(10), 19. Nietzsche and the Sciences II (pp. History of Philosophy Quarterly, 33(2), 173–192. (1989). suppositions and means” has primacy (KSA 7:23[30]). Oxford: Oxford University Press. This driving force determines our own educational institutions, which Nietzsche presents in perfectly balanced  economic terms, as so many  given and chained conclusions, as if we were talking as indeed we are talking about a formula for increasing the gross national product of education per se: ‘as much knowledge and education as possible, therefore as much demand as possible, therefore as much production as possible,  therefore as much happiness and profit as possible’. Thus the thought Zarathustra calls his ‘most abysmal thought’ echoes the ponderousness of the conversation with the demon in The Gay Science. There has been no shortage of readers who take Nietzsche as educator (cf., for a by no means exhaustive  list: Allen, 2017;  Aviram, 1991;  Bell,  2007; Cooper, 1983;  Fairfield,  2017;  Fitzsimons, 2007;  Gordon, 1980;  Havenstein, 1921;  Johnston, 2005;  Lemco, 1992; Löw, 1984;  Murphy, 1984; Peters, Marshall, & Smeyers, 2001; Rattner, 1994; Rosenow, 2000; Solms-Laubach, 2012, 139f, etc.). Despite a general agreement that Nietzsche’s fundamental meta-ethical commitment is to perfecting humanity, there are dissenters. Willing and nothingness: Schopenhauer as Nietzsche’s Educator. As V. Lemm rightly points out, Cavell and Conant only emphasize this first consecration to culture in their intrapsychic account of Nietzsche’s perfectionism. Albany: State University of New York Press. Regrettably, and only because it does not render the now-standard sequence of the Colli-Montinari edition, Breazeale’s translation is of limited utility to the specialist scholar. Thus the phrase appears as part of the editorial essay that prefaces Why Nietzsche Now? Something that is a unity only as a word" (BGE 19; cf. According to Nietzsche, Goethe represents the best example of a higher human (KSA, 6, 151-152). * en français dans l’original. New  Statesman,  29  August. »Die  Wissenschaft  unter  der  Optik  des  Künstlers  zu  sehn,  die Kunst aber unter der des Lebens«. PESA Agora, similar to the ancient agora of Athens which was a place of artistic, spiritual and political life where citizens could gather to speak in public, is a meeting place for those interested in philosophy, education and culture in our contemporary world. The crowd, on  the other hand,  were  we in need of a reminder of Plato’s cave given the  first allusion to downgoing, is preoccupied with  the  dancer as they came to see him dance  above  the  market  place. See BT 92 for Nietzsche’s appropriation of Schiller’s Naïve and Sentimental Poetry. Adding still more convenience, were we to discover ourselves in need of  such,  today  just about anyone can and does count themselves expert on Nietzsche. Nor  is  Deleuze  in  contradiction  with Nietzsche. Danto, A. — Friedrich Nietzsche, KSA 12:9 [60], taken from The Will to Power, section 585, translated by Walter Kaufmann. Lanham: Rowman & Littlefield. 285-292. 6 Inédits 1884-1885, KSA 11.446. The liberal democratic reading has (at least) three strands - one that stems from the postmodernist reading of Nietzsche from Foucault and includes those agonist democrats like: M. Warren (1988) Nietzsche and Political Thought. London: Routledge. John Locke was an important transitional figure from Hobbes to Rousseau and Kant in attempting to restore human dignity to an empiricist anthropology. This website uses cookies to improve your experience while you navigate through the website. Nietzsche, KSA 7, 165). But at the very least we can note that Nietzsche’s Zarathustra is less a prophet, ‘parodying’ the gospels or else proclaiming nihilism to a nihilistic age that would only presage the most nihilistic era of all that would be the coming century, and as we now increasingly see, our own century, than a teacher  (cf. J. Conant does not discuss this passage from UM 2.9 where Nietzsche is explicit about the inegalitarian character of his notion of ‘exemplar’. Babich, B. Nietzsche’s Gay Science  demon is not that kind of demon, but the more ordinary kind, who  pursues you in your loneliest loneliness to predict a future to you that strips you of all future, and, most notably, includes no new news. (1980). Nietzsche, Zarathustra, and Deleuze. (BGE §16), Nietzsche’s demon as it sidles up to one to shift nothing but tell only  the details of what is  and  must be does not say as per Revelations, ‘Behold, I make all things new’. Read, highlight, and take notes, across web, tablet, and phone.

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