By K. Mitcheson
Supplying a unique interpretation of Nietzsche's philosophical procedure, Nietzsche, fact and Transformation addresses the philosophical challenge of on what foundation, if wisdom is usually from a standpoint, you can still criticise sleek humanity and tradition, and the way such critique might be actively replied to.
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In quantity 1 of this three-volume paintings, Paul Ricoeur tested the kinfolk among time and narrative in historic writing. Now, in quantity 2, he examines those family in fiction and theories of literature.
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Extra resources for Nietzsche, Truth and Transformation
What is of interest to Nietzsche is building on Kant’s observation that human activity is an inseparable part of all knowledge and experience. Given the impossibility of subtracting our contribution to this experience to reveal transcendent metaphysical truths, we should be concerned with experience and the knowing subject’s role in it. The subject’s contribution to knowledge To try to subtract from experience the role of human faculties that Kant describes, or “cut off this head” (HH I: 9) of the subject, in order to reveal 32 Nietzsche, Truth and Transformation the object, is a hopeless task.
I will explore below how Nietzsche’s rejection of truth, in the form he analyses it to have developed historically, is connected to his belief that in this form, it is inherently unattainable. The alleged asceticism of our concern with truth, asserted by Nietzsche in On the Genealogy of Morality, is linked to his critique of it as an obsession with what is beyond our reach, which is present in his earlier writings. In addressing the problem of “those strange phenomena of morality usually called asceticism and holiness” Nietzsche recognises both a drive to rationally explain them and a sense that such explanation would be sacrilegious (HH I: 136).
Our concern with this realm is due to our having bestowed it with imaginary properties and hidden treasures, or rested our morality, our religion or our valuation of life on its contents. By demonstrating that we have endowed the metaphysical realm with such importance out of religious need and habit, Nietzsche intends to The Problem of Truth 31 undermine the significance that accrues to it, “all that has hitherto made metaphysical assumptions valuable, terrible, delightful to them, all that has begotten these assumptions is passion, error and self-deception [ ...