ABSTRACT ABSTRACT: Nietzsche, we are often told, had an account of 'self' or 'mind' or a 'philosophical psychology', in which what he calls our 'drives' play a highly significant role. This underpins not merely his understanding of mind, in particular, of consciousness and action. but also his positive ethics, be they understood as authenticity, freedom, knowledge, autonomy, self-creation, or power. But Nietzsche did not have anything like a coherent account of 'the drives' according to which the self, the relationship between (...) thought and action, or consciousness could be explained; consequently, he did not have a stable account of drives on which his positive ethics could rest. By this, I do not mean that his account is incomplete or that it is philosophically indefensible: both would leave open, misleadingly, the possibility of a rational reconstruction of Nietzsche’s views; both would already assume more unity and coherence than we find in his texts. Specifically, as I show through detailed analysis, Nietzsche provides varied and inconsistent accounts of what a 'drive' is, how much we can know about drives, and the relationship between drives and conscious deliberations about action. I conclude by questioning the hunt for a Nietzschean theory: is this the best way to be reading him? (shrink)
Nietzsche writes a great deal about freedom throughout his work, but never more explicitly than in Twiling of the Idols, a book he described as 'my philosophy in a nutshell'. This paper offers an analysis of Nietzsche's conception freedom and the role it plays within Twilight.
ABSTRACTAmor fati—the love of fate—is one of many Nietzschean terms which seem to point towards a positive ethics, but which appear infrequently and are seldom defined. On a traditional understanding, Nietzsche is asking us to love whatever it is that happens to have happened to us—including all sorts of horrible things. My paper analyses amor fati by looking closely at Nietzsche's most sustained discussion of the concept—in book four of The Gay Science—and at closely related passages in that book. I (...) argue that by ignoring the context in which Nietzsche writes about amor fati in The Gay Science, we are liable to ignore several exegetical and philosophical problems with the traditional understanding of the term. I'll argue for a different interpretation which locates Nietzsche's amor fati within the philosophical project of The Gay Science and which copes better with the objections that plague the traditional view. (shrink)
The aim of this paper is to begin a conversation about how we read and write about Nietzsche and, related to this, other figures in the history of philosophy. The principle of charity can appear to be a way to bridge two dif-ferent interpretative goals: getting the meaning of the text right and offering the best philosophy. I argue that the principle of charity is multiply ambiguous along three different dimensions, which I call “unit,” “mode,” and “strength”: consequently, it is (...) not a single, neutral or independent principle to which we can helpfully appeal and it cannot, in itself, perform this bridging function. Nietzsche, I suggest, is particularly ill suited to some forms of charitable reading. I compare charity to what I call “misreporting” a philosopher’s words, in order to highlight some problematic structural similarities. Finally, I assess what charity might be doing instead, if it is not intended to bridge meaning and best philosophy. (shrink)
This paper offers a reading of Thus Spoke Zarathustra, arguing that there is a conflict between Zarathustra's hope for something greater (in the form of the Übermensch) and his conception of the eternal recurrence.
The relationship between philosophy and theatre is a central theme in the writings of Plato and Aristotle and of dramatists from Aristophanes to Stoppard. Where Plato argued that playwrights and actors should be banished from the ideal city for their suspect imitations of reality, Aristotle argued that theatre, particularly tragedy, was vital for stimulating our emotions and helping us to understanding ourselves. Despite this rich history the study of philosophy and theatre has been largely overlooked in contemporary philosophy. This is (...) the first book to introduce philosophy and theatre. It covers key topics and debates, presenting the contributions of major figures in the history of philosophy, including: what is theatre? How does theatre compare with other arts? theatre as imitation, including Plato on mimesis truth and illusion in the theatre, including Nietzsche on tragedy theatre as history theatre and morality, including Rousseau’s criticisms of theatre audience and emotion, including Aristotle on catharsis theatre and politics, including Brecht’s Epic Theatre. Including annotated further reading and summaries at the end of each chapter, Philosophy and Theatre is an ideal starting point for those studying philosophy, theatre studies and related subjects in the arts and humanities. (shrink)
The central question in this paper is the following: how does Nietzsche use history in his critique of morality? The answer, in sum: interestingly, not how you (i.e. most Nietzsche scholars) think, and not well enough. My focus is on The Antichrist, not his Genealogy of Morality, which is more commonly used to answer this question. And I look, in particular, at Nietzsche’s use of good, contemporary scholarship on the origins of Judaism. The chapter also examines the so-called 'genetic fallacy', (...) arguing that Nietzsche has a provisional response to it, but that this response leads to further complications. (shrink)
Now that she is old enough to be taken to boring, so-called “cultural” events by her aging, academic relatives, we have just taken Anya to see a performance of Julius Caesar. When it’s over, we discuss the acting, the poetry, the famous lines. At some point, Anya asks: “I wonder if it happened like that?” Anya has not radically misunderstood what we just watched; she did not, for example, rush down and yell at Caesar that he’d better read that scroll. (...) Her question is not uncommon as a response to a history play, from audience members both young and old. It is perfectly intelligible; I would like to give her an answer. Before I sketch some possible answers, it is worth saying something more about Anya’s. (shrink)
MIND has a policy of commissioning relatively long reviews of about 4,000 words, in order to allow reviewers to make a substantial contribution to the journal. This is a long review of Brian Leiter's book, Moral Psychology with Nietzsche.
This chapter looks at Nietzsche's notion of the affirmation of life. It begins with the origins of the concept in Schopenhauer and in the Schopenhauerian philosophy known to Nietzsche. It then examines affirmation in three phases of Nietzsche's writing: early, middle and late. It relates affirmation to other key Nietzschean concepts like the Apollonian and the Dionysian, eternal recurrence, amor fati and will to power.
Andrew Huddleston’s book sets out a vision of Nietzsche as a philosopher of culture. His approach sheds light on some familiar problems and opens up a new way of thinking about cultural criticism. Nietzsche’s concern, he argues, lies with both the instrumental and final value of both individuals and whole cultures. In terms of the Anglophone secondary literature, this places Huddleston between Leiter, who tends to suggest that individuals are all that matters, and Young, who tends to suggest that communities (...) are all that matters. A repeated claim is that Nietzsche evaluates cultures in a manner that is analogous to the evaluation of art, and much of the book involves exploring the subtleties of what that analogy... (shrink)
Friedrich Nietzsche remains one of the most challenging, influential and controversial figures in the history of philosophy. The New Cambridge Companion to Nietzsche provides a comprehensive and up-to-date guide to his most difficult ideas, including the will to power and the affirmation of life, as well as his treatment of truth, science, art and history. An accessible introduction sets out the nineteenth-century background of Nietzsche's life and work. Individual chapters are devoted to significant texts such as The Birth of Tragedy, (...) Thus Spoke Zarathustra, Beyond Good and Evil and The Genealogy of Morality. Other chapters explore major influences such as Wagner and Schopenhauer, as well as examining Nietzsche's reception and investigating his enduring and often divisive legacy. The volume will be valuable for readers seeking to enhance their understanding of Nietzsche's philosophy and of his role in the development of Western thought. (shrink)
