Friedrich Nietzsche : a philosophical biography
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You can read four articles free per month. To have complete access to the thousands of philosophy articles on this site, please. The author, who is anything but a puffed-up academic, has impressed me with his incisive, provocative and elegant writing.
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He also seems to have a gift for sleuth-work. Yet although I regard this book as a highly worthwhile read, for me it is tinged with some disappointments. After all, Hayman is not a philosopher and he knows his limits.
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In worshipping Dionysus another dying god he recovered an earlier, more wholesome and life-promoting incarnation of the divine. As Jung would have said, the shattering or crucifixion of the self is the price paid for identifying oneself with an archetype. Also missing is J. It was very unusual because, first of all, it treated Nietzsche as a philosopher.
Often Nietzsche is, perhaps wrongly, associated with a postmodern rejection of objective truth. In the second part of the book Clark does take up many of the famous themes from Nietzsche: The will to power, eternal recurrence, the ascetic ideal, and so on. And she has very interesting expository chapters on each of these.
She argues that we should understand the will to power as a kind of psychological hypothesis about human motivation, rather than, as Heidegger took it, a metaphysical doctrine about the essence of reality.
First off, am I right in thinking that that title is rather controversial, given that Nietzsche is often seen as an anti-systematic philosopher? Well, this question of definition is part of the Clark-Richardson debate. The Clark side is that what Nietzsche means by the will to power is that people are often motivated to act because the action will give them a feeling of power. Every drive has a tendency to want to enlist every other drive in its service. So if the sex drive is dominant in a person — think Hugh Hefner — then the sex drive tries to get every other drive enlisted in helping satisfy it.
So knowledge or food would only be of interest to the extent that they facilitate gratification of the sex drive, and so on. Support Five Books. Five Books interviews are expensive to produce.
If you're enjoying this interview, please support us by donating a small amount. Richardson takes up that idea but gives it a very refined and nuanced elaboration that makes it much more plausible than it ever was in Heidegger.
*Starred Review* I am the most terrible dynamite there is. So wrote Nietzsche in Young chronicles the improbable story of how a fastidious professor of. No other modern philosopher has proved as influential as Friedrich Nietzsche ( ) and none is as poorly understood. In the first new biography in.
So Richardson gives you an angle into some of the dominant strands of European interpretations of Nietzsche, but he does so in a more philosophically interesting and certainly more accessible way. You mentioned that Beyond Good and Evil is a good one to dip into for people who are new to Nietzsche books, because it provides a good overview to his thoughts…. Why does Nietzsche write in such an unusual, more aphoristic style? The explanation really comes in the first chapter of the book where Nietzsche tells us that the great philosophers are basically fakers when they tell you that they arrived at their views because there were good rational arguments in support of them.
Great philosophers, he thinks, are driven by a particular moral or ethical vision. Their philosophy is really a post-hoc rationalisation for the values they want to promote. And then he says that the values they want to promote are to be explained psychologically, in terms of the type of person that that philosopher is. The relevance of this is that if this were your view of the rational argumentation of philosophers, it would be quite bizarre to write a traditional book of philosophy giving a set of arguments in support of your view.
What really gets us to change our views about things are the non-rational, emotional, affective aspects of our psyche. You mentioned that Nietzsche is fascinated by psychology. Do you think if he were around today he would be hanging around the psychology department, rather than the philosophy department? Maybe not the psychology department in its current form! But he would be interested in psychological research.
There are a number of themes in contemporary empirical psychology that are essentially Nietzschean themes. Freud claims to have stopped reading Nietzsche at a certain point — perhaps he thought Nietzsche anticipated his own views to an uncomfortable extent. But they share a very similar picture of the human mind, in which the unconscious aspect of the mind, and in particular the affective, emotional, non-rational part of the mind, plays a decisive role in explaining many of our beliefs, actions and values.
Freud came up with a more distinctive and precise account of the structure of the unconscious, but the general picture is very similar.
Nietzsche: A Philosophy in Context
When human beings entered into civilised intercourse they had to repress their cruel instincts, but since the instinct of cruelty is central to human beings that instinct had to be discharged elsewhere and became, gradually, guilt. So guilt is cruelty to ourselves. In that sense it really is a mature work, bringing together reflections on topics that span the prior decade. Why did you decide to recommend different translators for these two Nietzsche books? If they had ever translated Beyond Good and Evil I might have recommended that.
They are more literal than Kaufman, who does take liberties at times with the German. Clark is a philosopher, Swensen is a German-language scholar, and so they bring two good skill sets to the translation. Swensen has a good feel for the German and Clark is very sensitive to what is philosophically important in the German and not losing that in translation. The other thing that is very nice about their edition is that it has very detailed notes.
The Genealogy is sort of notorious because it has no footnotes.
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The explanation really comes in the first chapter of the book where Nietzsche tells us that the great philosophers are basically fakers when they tell you that they arrived at their views because there were good rational arguments in support of them. In reaction to the fracturing of modern culture, Nietzsche continued to see such a healthy culture as both dependent upon and necessary for a unified community. From this day on, Nietzsche recollects, an intimacy rapidly developed: I went twice almost every week to see him at lunchtime and on every occasion found him ready to indulge in serious or frivolous conversation. His views stand against the concept of popular culture. In , after a significant decline in health, Nietzsche had to resign his position at Basel. This site has an archive of more than one thousand interviews, or five thousand book recommendations. When he was at work he always used a chair which he had upholstered himself.
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