David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Iyyun 50:327-38 (2001)
The connection between Spinoza and Nietzsche has often been remarked upon in the literature on the two thinkers.1 Not surprisingly, Nietzsche himself first noticed the similarity between his (earlier) thought and the thought of Spinoza, remarking to Overbeck in an oft-quoted postcard, “I have a precursor, and what a precursor!” He goes on to say, “Not only is his over-all tendency like mine – making knowledge the most powerful affect – but in five main points of his doctrine I recognize myself; this most unusual and loneliest thinker is closest to me in precisely these matters: he denies the freedom of the will, teleology, the moral world order, the unegoistic, and evil. Even though the divergences are admittedly tremendous, they are due more to the difference in time, culture, and science.”2 One aspect of his own thought that Nietzsche does not list here, however, is his “doctrine” of “becoming who one is.” Is this an example of a point at which Spinoza and Nietzsche’s views separate? In this paper, I should like to consider whether or not Spinoza could plausibly be understood to have had a similar view; that is, I should like to examine whether or not the process for Spinoza of achieving happiness and beatitude can be seen principally as an instance of “becoming who one is.” There are, of course, some obvious and notorious difficulties in trying to understand what Nietzsche meant by the phrase “to become who one is.” After all, Nietzsche seems to deny both the existence of the self (as substance) and being in general, saying that there is only becoming. What, then, might this phrase mean? As this paper concerns principally the philosophy of Spinoza, I do not want to get too bogged down in the difficulties involved in interpreting Nietzsche; rather, I wish to follow without further argument the..
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Kenneth R. Westphal (1984). Was Nietzsche a Cognitivist? Journal of the History of Philosophy 22 (3):343-363.
Joe Ward (2011). Nietzsche's Value Conflict: Culture, Individual, Synthesis. Journal of Nietzsche Studies 41 (1):4-25.
Keith Ansell-Pearson (1991). Nietzsche Contra Rousseau: A Study of Nietzsche's Moral and Political Thought. Cambridge University Press.
Michael Della Rocca (2008). Spinoza. Routledge.
Edward Leroy Schaub (ed.) (1933). Spinoza, the Man and His Thought. Chicago, the Open Court Publishing Company.
Pierfrancesco Basile (2012). Russell on Spinoza's Substance Monism. Metaphysica 13 (1):27-41.
George Louis Kline (1952/1981). Spinoza in Soviet Philosophy: A Series of Essays, Selected and Translated, and with an Introduction. Hyperion Press.
Donald Rutherford (2011). Freedom as a Philosophical Ideal: Nietzsche and His Antecedents. Inquiry 54 (5):512 - 540.
Tom Sparrow (2010). A Physiology of Encounters: Spinoza, Nietzsche, and Strange Alliances. Epoché: A Journal for the History of Philosophy 15 (1):165-186.
Added to index2009-02-01
Total downloads179 ( #3,169 of 1,096,449 )
Recent downloads (6 months)7 ( #26,676 of 1,096,449 )
How can I increase my downloads?