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By Heidegger, Martin; Froese, Katrin; Nietzsche, Friedrich Wilhelm

This paintings of comparative philosophy envisions a cosmological entire that celebrates difference.

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The hubris of philosophy has therefore led to its extirpation from our consciousness. Paradoxically, Nietzsche suggests that only a philosophy aware of its limitations could continue to thrive, thereby participating in rather than shunning the process of life. We must be aware that there is always a residue left behind by philosophy, which threatens the order it envisions but at the same time acts as a catalyst for the creation of new philosophical worlds. The threats to philosophy are also what keep it alive since philosophy must feed on something outside itself.

The interrogation of Being is more important for Heidegger than any vain attempt to reveal the ultimate truth about it: “We do not even know the horizon in terms of which that meaning is to be grasped and fi xed. But this vague average understanding of Being is still a Fact” (BT 25, 5). ”11 For Heidegger, the question of Being constitutes “the fundamental question” (BT 24, 5), remaining the focus of his philosophical musings throughout his life, even though it undergoes considerable transformation.

Logic is the primary example of philosophical extremism, and thus much of Nietzsche’s assault focuses on it. The propensity to privilege logic eventuates in a rigid scientism which closes its doors to everything that cannot be classified. For the sake of knowledge, the quest for knowledge is obstructed. Nietzsche repudiates Socratic arrogance for its “unshakeable faith that thought, using the thread of logic can penetrate the deepest abysses of being, and that thought is capable not only of knowing being but even of correcting” (BTr 15).

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