Online research in philosophy

Why is Nietzsche's thinking still regarded as relevant today? There are a large number of possible answers to questions such as "Why is Nietzsche a great and influential philosopher?" but one of the most important and persuasive is that Nietzsche questioned and discussed the nature, character, and value of values. Nietzsche frequently turns other questions such as epistemological and ontological ones into axiological ones, making values pivotal in his thinking. A central topic of his turn to axiology is, of course, (...) the theme of a revaluation of all values.1 Surprisingly, this aspect of his thinking has received less attention than one would expect (and much less than many other aspects). Unfortunately, this has .. (shrink)

The essays published in this issue were first presented at a conference organized at the Centre for Research in the Arts, Social Sciences, and Humanities (CRASSH), Cambridge, on November 21, 2008, entitled "Nietzsche's Transvaluation of Values."1 The conference's project was to reexamine Nietzsche's Umwerthung aller Werthe project, which has been discredited by Nietzsche's sister's and Peter Gast's fraudulent editions of The Will to Power. As will be clear from the issue, even the choice of how to translate 'Umwerthung' into English-as (...) either 'revaluation' or 'transvaluation'-was an issue of contention from the start. Many authors in fact switched from one to the other between the conference itself and the .. (shrink)

In a draft letter to Georg Brandes of early December 1888, Nietzsche describes the last chapter of Ecce Homo, "Why I am a Destiny," as a "foretaste of what is to come" (KSB 8). While his tirade against Christianity-"écrasez l'infâme" (EH "Destiny" 8)-certainly anticipates The Antichrist, Nietzsche had recently reworked "Why I am a Destiny," adding what we now know as the first two paragraphs of the chapter.1 It is specifically to these two passages that the "foretaste" refers. In the (...) first aphorism, Nietzsche declares that his name will be associated with "a crisis such as the earth has never seen," the "act" of the "Revaluation of all Values [Umwerthung aller Werthe]" (EH "Destiny" 1).2 When this "terrible truth" .. (shrink)

The volume Nietzsche on Time and History brings together fourteen essays that were presented during the Fifteenth International Conference of the Friedrich Nietzsche Society (U.K.), held in Cambridge, in September 2005. The chapters are written by leading Nietzsche scholars, mainly from the Anglo-American world. Together they aim at establishing the correlation between Nietzsche's philosophy of time and his philosophy of history. The contributions are divided into the following five parts: "I. Time, History, Method"; "II. Genealogy, Time, Becoming"; "III. Eternal Recurrence, (...) Meaning, Agency"; "IV. Nietzsche's Contemporaries"; and "V. Tragic and Musical Time."The scholarly quality of the essays in general is rather .. (shrink)

As the title of the book suggests, Michael Green reads Nietzsche as deeply embedded in Kantian and Neo-Kantian patterns of assumption and argument. The argument proceeds in two stages. The first stage is to show this textually by tracing many of Nietzsche's characteristic philosophical concerns to his early encounter with the Neo-Kantian Afrikan Spir. Though one could argue from the same evidence that other Neo-Kantians, e.g., Kuno Fischer and Friedrich Lange, are equally important in shaping Nietzsche's thought (and a thorough (...) historical study of this sort, which to my knowledge has not yet been attempted, would be a welcome addition to the Nietzsche literature), Green's emphasis on Spir is far from misplaced .. (shrink)

The German term Nietzsche translators usually render in English as 'transvaluation' or 'revaluation' is 'Umwerthung.'1 The motif of revaluation can be traced back in Nietzsche's work to the period 1880-81, as Thomas Brobjer shows elsewhere in this volume, but the term 'Umwerthung' is first used only in a Nachlass note from summer-autumn 1884. Here, typically, Nietzsche is trying out a new title for his next work (his first post-Zarathustra), and we read: "Philosophie der ewigen Wiederkunft. Ein Versuch der Umwerthung aller (...) Werthe" (Philosophy of the Eternal Return: An Attempt at the Revaluation of All Values [KSA 11, p. 218]). In Nietzsche's published writings the term duly makes its appearance in that next work .. (shrink)

Born of the mysteries of dawn, they ponder on how, between the tenth and the twelfth stroke of the clock, the day could present a face so pure, so radiant, so joyfully transfigured—they seek the philosophy of the morning.On January 3, 1889, Nietzsche writes to Meta von Salis that "[t]he world is transfigured, for God is on the earth" (KSB 8). The next day, he writes to Peter Gast: "Sing me a new song, the world is transfigured and all the (...) skies rejoice" (KSB 8: letter to Köselitz, 4 January 1889). He signs both letters as "The Crucified." Of the thirteen letters he writes on January 4, six are signed similarly; all the others are signed "Dionysus" (see KSB 8: letters, 4 January 1889).The letter to Gast draws from .. (shrink)

Friedrich Nietzsche is typically seen as a radical critic of the western philosophical tradition. This article considers why this image is so widely accepted. It argues that part of the reason for its acceptance is that Nietzsche paints a picture of himself as the independent, radical innovator in his later writings. If we look at the works of the middle period, we find that by contrast, he repeatedly situates himself within wider traditions and discusses what he has learned from them.

I have argued elsewhere that the psychological aspects of Nietzsche’s later works are best understood from a psychodynamic point of view. Nietzsche holds a view I dubbed the tenacity of the intentional (T): when an intentional state loses its object, a new object replaces the original; the state does not disappear entirely. In this essay I amend and clarify (T) to (T``): When an intentional state with a sub-propositional object loses its object, the affective component of the state persists without (...) a corresponding object, and that affect will generally be redeployed in a state with a distinct object. I then trace the development of the tenacity thesis through Nietzsche’s early and middle works. Along the way, I discuss a number of related topics, including the scope of the tenacity thesis (does it apply to all intentional states?), the reflexive turn one often finds in Nietzsche’s examples (why does he so often say the new object is oneself?), and the relations among will to power, drives, and the tenacity of the intentional. (shrink)

Despite the recent surge of interest in Nietzsche’s moral psychology and his conceptions of character and virtue in particular, little attention has been paid to his treatment of the relation between character traits and the terms that designate them. In this paper, I argue for an interpretation of this relation: Nietzsche thinks there is a looping effect between the psychological disposition named by a character trait-term and the practice of using that term.

One striking feature of On the Genealogy of Morals concerns how it is written. Nietzsche utilizes a literary style that provokes his readers’ emotions. Recently, Christopher Janaway has argued that this approach is integral to Nietzsche’s philosophical goals: feeling the emotions Nietzsche’s style arouses is necessary for understanding the views he defends. This paper shows that Janaway’s position is tempting but mistaken. The temptation exists because our emotions often function as “tools of discovery.” They bring things into focus we otherwise (...) could not see. However, once we grasp what they reveal, we can communicate it to others without first having to arouse their emotions. Thus there may be truths none of us would know unless one of us consulted his or her emotions. But it is not the case that each of us must consult his or her emotions in order to understand these truths. (shrink)

Near the beginning of Beyond Good and Evil, Nietzsche writes that “psychology is once again the path to the fundamental problems” (BGE 23). This raises a number of questions. What are these “fundamental problems” that psychology helps us to answer? How exactly does psychology bear on philosophy? In this conference paper, I provide a partial answer to these questions by focusing upon the way in which psychology informs Nietzsche’s account of value. I argue that Nietzsche’s ethical theory is based upon (...) the idea that power has a privileged normative status: power is the one value in terms of which all others values are to be assessed. If this is the correct interpretation of Nietzsche’s ethical theory, though, it raises a question: how could power have a privileged status, given that Nietzsche denies that there are any objective facts about what is valuable? I argue that Nietzsche’s account of psychology provides the answer: he grounds power’s privileged status in facts about the nature of human motivation. In particular, Nietzsche’s account of drives entails that human beings are ineluctably committed to valuing power. So Nietzsche’s ethical theory follows from his philosophical psychology. (shrink)

With this issue, we introduce a new section of the journal, "Discussion," in which we shall publish contributions addressing timely concerns. All materials published here will be subject to peer review and assessment of factual accuracy. We invite readers to make submissions. Like the "Philologica," this section will appear on an occasional basis, when we have suitable material to publish. And as with the "Book Reviews" section, we shall post prepublication versions of these materials on the journal Web site. Also (...) on the journal Web site, we have added a new section for "Letters to the Editor." We encourage your comments and will endeavor to post them in a timely fashion. Submissions for all materials and letters .. (shrink)

In the spring 2011 issue of this journal there appeared a review of Julian Young's recent and well-received Friedrich Nietzsche: A Philosophical Biography. The author of the piece, Daniel Blue, writes from the perspective of one of the book's very few detractors.1 His objections, however, mainly concern the philosophical-interpretive chapters of Young's book. Regarding the biographical material, Blue judges that the book provides "a lively and intellectually bracing account of Nietzsche's life." On this point I would not like to contradict (...) Blue's opinion. I am, however, inclined to lay a critical finger upon his remark that Young "[o]f necessity ... tells the same story as [Ronald] Hayman and [Curtis] Cate," two .. (shrink)

This is a highly original study with fresh insights into many aspects of Nietzsche's corpus, ranging from the second untimely meditation on history and the unpublished "Truth and Lies" essay to On the Genealogy of Morality. The aim of the book is to provide the first systematic treatment of the animal in Nietzsche's philosophy. The author wants to show "that the animal is neither a random theme nor a metaphorical device, but rather that it stands at the center of Nietzsche's (...) renewal of the practice and meaning of philosophy itself" (1). This involves Lemm in a wide-ranging treatment of key motifs in Nietzsche's corpus, including illuminating his views on culture and civilization, morality and politics, history .. (shrink)

Nietzsche's reflection "What I Owe to the Ancients" in Twilight of the Idols has served as the touchstone for innumerable discussions in the scholarship on his work and thought. Not surprisingly, given the devotion to and kinship with the Greek philosophers that Nietzsche expressed throughout his productive career, these discussions have tended to focus on the impact of those philosophers (especially Socrates and Plato) on Nietzsche's intellectual development and especially on his mature views. That focus has not been misplaced, of (...) course; one can hardly overestimate Nietzsche's intellectual debt to philosophers in Greek antiquity. But the authors in this issue have been encouraged especially to explore untreated .. (shrink)

We all know that Nietzsche thought long and hard about the ancient Greeks. But what about the Romans? As a classical scholar he received extensive training in the literature and history of both cultures. And in his early public lectures, "On the Future of our Educational Institutions," he regularly speaks in the same breath of Greeks and Romans, apparently taking for granted that study of both cultures belongs together (KSA 1, pp. 682, 689, 702, 704, 741, 743, 748). But to (...) what extent do the Romans play a role in Nietzsche's own thought and writing?A standard image of the Romans has them as much less imaginative or creative than the Greeks; whatever notable cultural or artistic achievements may be credited to the .. (shrink)

In 2006 Julian Young published Nietzsche's Philosophy of Religion, a book in which he argued that the standard view of Nietzsche as a staunch individualist and atheist was incorrect.1 From The Birth of Tragedy onward, Young claimed, Nietzsche had written from a communitarian standpoint that embraced religion as a source of inspiriting myth, uniting groups into a folk. Heretical as this view was in the academy, there was considerable evidence for Young's position, and it is noteworthy that the individualistic side (...) of Nietzsche excites more interest in the English-speaking countries (and particularly the United States with its heritage of Emerson and Thoreau) than on the European continent. If Young's thesis was new .. (shrink)

As Darwin notes, one essential element of a naturalistic account of the mind is a naturalistic account of morality.1 The essence of such an account of the mind is an explanation of how the mind came to be, and came to be what it is, in terms of resources already present in nature and without appeal to any supposed supernatural source. By analogy, a naturalistic account of morality aims to explain how morality came to be, and came to be what (...) it is, in terms of resources already present in nature. Already in the case of the mind but even more clearly in the case of morality, 'nature' in the relevant sense will have to include, at any stage of explanation, the given of human nature, human psychology, and human .. (shrink)

Paul Loeb's book will appeal most to those who love to solve riddles and puzzles and who conversely cannot stand to see them unresolved; it will be welcomed by those who love to tidy up and tie up loose ends, the closure-seekers; it will be hailed by those who jubilate in the slaying of ambiguities—his book speaks with one voice and has a tendency to silence others. The book's closest analogy would be the commentaries that range from Naumann's four-volume Zarathustra-Commentar (...) (1899–1901) to Gooding-Williams's Zarathustra's Dionysian Modernism (2001), not because Loeb provides a chapter and verse running commentary but because he offers an overall explanation and exegesis that speak to the whole of Thus Spoke .. (shrink)

What makes this, the third edition of Nietzsche as Philosopher, count as "expanded" is that Danto has added six short, recent writings on Nietzsche. Three of these—Danto's introduction to the second edition of the Faber translation of Human, All-Too-Human, his review of Hollingdale's translation of Daybreak, and his contribution to Richard Schacht's anthology on On the Genealogy of Morals —have appeared elsewhere and so will not be discussed here. A fourth piece, "A Comment on Nietzsche's Artistic Metaphysics," was apparently newly (...) written for this volume; however, since it focuses exclusively on "On Truth and Lies in an Extra-Moral Sense"—an early writing not published by Nietzsche himself—it seems a waste of .. (shrink)

The digital critical edition of the works and letters of Nietzsche edited by me and published by Nietzsche Source (Digitale Kritische Gesamtausgabe Werke und Briefe or eKGWB) is based on the critical text established by Giorgio Colli and Mazzino Montinari (Werke: Kritische Gesamtausgabe and Briefwechsel: Kritische Gesamtausgabe). The virtue of this edition lies in the meticulous work of collating the digital text with the text of the print edition; in addition, all the philological corrections to be found throughout the critical (...) apparatuses of the various volumes of commentary in the print edition have been integrated directly with the electronic text. The result of this work is the most correct and philologically .. (shrink)

And he who wants to remain pure among men must know how to clean himself even with dirty waterThe thing that separates two people the most is a difference in their sense and degree of purity [Reinlichkeit].In the encounter with a great thinker, as perhaps with the careful reading of any text or experience, one usually wants to minimize the price of trying to forge a narrative through the material. However, sometimes a substantive gain can be made by being plunged, (...) by events or by choice, right through one of the enabling limitations of a discourse. In enacting such a breaching, there can be quite a cost. Yet a wider region may be bought that can account for new material and shed new light on the familiar.1 In the .. (shrink)

The notion of sublimation is essential to Nietzsche and Freud. However, Freud's writings fail to provide a persuasive notion of sublimation. In particular, Freud's writings are confused on the distinction between pathological symptoms and sublimation and on the relation between sublimation and repression. After rehearsing these problems in some detail, it is proposed that a return to Nietzsche allows for a more coherent account of sublimation, its difference from pathological symptoms, and its relation to repression. In summary, on Nietzsche's account, (...) while repression and pathological symptoms involve a disintegration (of the self), sublimation involves integration. The article concludes with a brief consideration of some post-Freudian accounts of sublimation that represent a return to a more Nietzschean approach. (shrink)

A philosophical attempt to work out a universal World-History … must be regarded as possible and even as promoting the purpose of nature itself.Perhaps it is precisely here that we still discover the realm of our invention, the realm where even we can be original, for instance as parodists of World-History and the Hanswursts of God….Every time a beginning that is calculated to mislead; cool, scientific, even ironic, deliberately foreground, deliberately holding off.The thesis of this article is an interpretive one (...) about Nietzsche's work On the Genealogy of Morals: its use of irony is so pervasive that it cannot be relied upon to report Nietzsche's views, even at the moment of writing, on a historical sequence of .. (shrink)

Nietzsche on Freedom and Autonomy collects twelve essays by some of the heaviest hitters in Nietzsche studies today: Sebastian Gardner, Ken Gemes, Christopher Janaway, Robert Pippin, Simon May, Brian Leiter, John Richardson, Peter Poellner, Aaron Ridley, David Owen, Mathias Risse, and, writing jointly, Maudemarie Clark and David Dudrick. A number of these essays began their lives at a 2006 Nietzsche on Self, Agency, and Autonomy conference at the University of London, and there is sporadic yet substantive engagement between them. About (...) one essay, Leiter's previously e-published "Nietzsche's Theory of the Will," we are told that "there is already a secondary literature" (125n22),1 and, as if on cue, Clark and .. (shrink)

I am honored to have this symposium dedicated to my study, and I would like to thank the participants for their extensive and thoughtful comments. Reading the contributions together, I find a shared interest in my study's hermeneutic strategies and a shared skepticism regarding my study's goal of offering a unified, coherent, and solution-oriented reading of Thus Spoke Zarathustra. For Stanley Rosen, Nietzsche's book is instead an exoterically esoteric exercise in self-contradictory poetry; for Tom Stern, it is a deflationary thought (...) experiment; and for Adrian Del Caro, it is an open-ended, ambiguous, and metaphorical liberation from philosophy. Rosen offers what he thinks is a decisive exegetical and .. (shrink)

In an essay titled "Thucydides, Nietzsche, and Williams," Raymond Geuss claims that Nietzsche "broke radically with the foundation of Western philosophy" by taking the historian Thucydides as his philosophical model, thus rewriting a two-thousand-year-old narrative that places the genius of Plato and Socrates at its center.1 Nietzsche's shift away from the dominant narrative, Geuss argues, is motivated by a commitment to realism.2 Nietzsche extols Thucydides for his impartiality and courage, for his ability to see reality, in all of its manifest (...) injustice and foolishness, from an undistorted point of view. At the same time, he condemns Plato as a coward on account of his habitual "moralization" and .. (shrink)

Noting the apparent strangeness of looking to Nietzsche for insight on friendship has become a topos of recent scholarship. Ruth Abbey remarks: "The idea that Nietzsche could contribute to an understanding of friendship seems odd, if not misguided."1 In a similar vein, Richard Avramenko writes: "To ask of Nietzsche sage wisdom regarding friendship seems somehow misguided, like turning to Henry VIII for marriage advice or to Jean-Jacques Rousseau for tips on parenting."2 The appearance that Nietzsche has nothing to say about (...) friendship, and was not interested in friendship, has survived Kaufmann's observation that "few philosophers have written more eloquently in praise of friendship than Nietzsche; and while he .. (shrink)

Although Nietzsche is a universally recognized author and has had such an extensive impact—on anthropological thought, philosophical discussions of everything from linguistic to moral philosophy, literature and the fine arts, psychological analysis, and cultural criticism—there is no comprehensive commentary on his collected works. The supplementary volumes (Nachberichtsbände) of Giorgio Colli and Mazzino Montinari's Kritische Gesamtausgabe offer only a few references and are intentionally reserved in their commentary, due to their primary function as an instrument within a philological edition. To date (...) there is no scientific, foundational commentary that reviews and makes accessible, in equal measure, the .. (shrink)

When Ulrich von Wilamowitz-Moellendorff (1848-1931) set out to critique Nietzsche's first book, The Birth of Tragedy from the Spirit of Music, three months after it appeared in January 1872, he was faced with something of a dilemma.1 What stance should he assume in his polemic against this bizarre piece of writing that fell outside of every known convention in classical studies? A strange hybrid of philologically informed musings on Greek mythology, musicology, and Schopenhauerian philosophy, it lacked all the usual signs (...) of classical scholarship: There were no footnotes, no quotations from Greek sources in the original and only a single passage in translation (a few verses from Sophocles), no citations of primary .. (shrink)

Stated as simply as possible, Loeb wishes to introduce what he regards as a methodological innovation in the study of Thus Spoke Zarathustra. The innovation is required in order to rectify a scandalous situation in Nietzsche studies that has obtained up to the present time.Actually, there seem to be two main points to Loeb's argument. These points are expressed on the first two pages of his exposition. First, "[t]o paraphrase Kant, it remains a scandal to Nietzsche scholarship that we are (...) obliged to assume the centrality of his doctrine of eternal recurrence but we are not able to give a satisfactory reply to anyone who may claim to refute this doctrine." A satisfactory rebuttal to an alleged refutation is itself .. (shrink)

This article reconstructs Nietzsche's shifting views on democracy in the period 1870—86 with reference to his enduring preoccupation with tyrannical concentrations of power and the conviction that radical pluralism offers the only effective form of resistance. As long as he identifies democracy with pluralism (Human, All Too Human), he sympathizes with it as a site of resistance and emancipation. From around 1880 on, however, Nietzsche increasingly links it with tyranny, in the form of popular sovereignty, and with the promotion of (...) uniformity, to the exclusion of genuine pluralism. Democracy's emancipatory claims are reinterpreted as "misarchism," or hatred of authority, and Nietzsche looks to the "exceptional beings" excluded by democracy for sources of resistance to the "autonomous herd" and "mob rule." Against elitist readings of this move, it is argued that Nietzsche opposes the domination of the herd type under democracy from a standpoint in human diversity and a generic concern with the future of humankind. Exceptional individuals are conceived in pluralistic, agonal terms, as a community of legislators engaged in a process of transvaluation that serves the interests not of one or a few but of all of us: "the self-overcoming of the human.". (shrink)

Nietzsche wrote in Human, All Too Human: "The worst readers are those who behave like plundering troops: they take away a few things they can use, dirty and confound the remainder, and revile the whole" (AOM 137). Nonetheless, Nietzsche's interpreters have, to a large extent and to this day, proceeded in just this way. Instead, Nietzsche demanded that one read his aphorisms and aphorism books slowly and thoroughly within the contexts in which he placed them and, further, that one always (...) be attuned, in this reading, to new surprises. This article advocates for such a contextual interpretation of Nietzsche's works (in which Zarathustra's speeches are also considered forms of aphorism). This interpretation must be penetrating enough to clear away the ostensible ambivalence and contradiction with which Nietzsche's work is so often maligned. While notes that Nietzsche did not intend for publication can offer important assistance, they should not themselves become the basis of such an interpretation. (shrink)

One sense in which Thus Spoke Zarathustra might indeed be a book "for none" is that none of us can agree what it says. But in the last few decades it seems that certain questions have achieved some recognition as questions that the Zarathustra commentator might want to answer. These questions look something like this: Is it really Nietzsche's most philosophically significant book (as he sometimes claims)? How does it fit together with his other books? Is part IV an embarrassing (...) addition or a central and indispensable conclusion to the book? Is there a coherent conception of the Übermensch ? Does Nietzsche consider the latter desirable or even possible? Does Zarathustra? What is the Eternal Recurrence—a .. (shrink)

This article examines Nietzsche's engagement with Stoic philosophical therapy in the free spirit trilogy. I suggest that Nietzsche first turned to Stoicism in the late 1870s in his attempt to develop a philosophical therapy that might treat the injuries human beings suffer through fate or chance without recourse to the metaphysical theodicies discredited by Enlightenment skepticism and positivism. I argue that in HH and D Nietzsche adopts a conventional form of Stoic therapy. The article then shows how Nietzsche came to (...) take a critical stance against Stoic therapy on the grounds that it entails a radical extirpation of the value judgments that underpin the emotions. For this reason, I claim that in GS he attempts to develop a rival philosophical therapy, one that aims to enable human beings to unconditionally affirm fate but without this affirmation entailing, as it does for the Stoics, the dissolution of all emotional valuations. However, despite Nietzsche's belief that he had fundamentally broken with Stoicism, I argue, first, that Nietzsche's therapy in GS is deeply indebted to a "cosmic" model of Stoicism, which consists in the loving consent to the events that happen to us, and second, that he gives us no reasonable account of how it is possible to unconditionally affirm fate without adopting some form of Stoic indifference or apatheia. (shrink)

The question with which I would like to get to grips in this article is one that has been addressed many times and readdressed with particular vigor in recent years: what does Nietzsche value? The different ways in which Nietzsche's position on morality has been construed in the past few years give some idea of how divergently this question has been answered: Nietzsche's mature position has been read, among other things, as that of a perfectionist, a fictionalist, and a moral (...) noncognitivist.1What does Nietzsche value? What I am aiming to develop here is the most general principle according to which Nietzsche's values operate. I will discuss later the explicit but rather bald answers Nietzsche himself gives to this .. (shrink)

The edited collection Nietzsche, Culture, and Education assembles seven articles together, some reprinted for this particular collection and others derived from the Nietzsche Society Conference in Durham, England (2000). The theme of that particular conference was "100 Years of Nietzsche: Society, Culture, and Education." The purpose of the book is to discuss the effects, and use, of Nietzsche's cultural critique on educational theory. The collection is another important contribution to a small but growing literature concerning the relationship between Nietzschean thought (...) and education.The book is implicitly organized around the Nietzschean themes of solicitude and solitude. Thomas E. Hart, the editor, defines .. (shrink)

In the course of writing a very long book, and in taking notes from many different sources, it appears that I have incorporated some material from Curtis Cate's biography without adequate acknowledgment. I regret this and will ensure that it is corrected in subsequent editions. I hasten to add that none of this incorporation was deliberate. Over the years, bodies of material, as they moved from notes to notes and drafts to drafts, sometimes lost contact with their sources. With respect (...) to the sequencing of events, some sequences, as well as certain phrases ("rabid Wagnerians," for instance), lodged themselves in my mind without my retaining any memory of their original source or indeed that their source was anyone .. (shrink)