Nietzsche on Truth and Philosophy (Modern European by Maudemarie Clark

By Maudemarie Clark

Friedrich Nietzsche haunts the fashionable international. His elusive writings with their attribute blend of trenchant research of the fashionable crisis and suggestive yet ambiguous proposals for facing it have involved generations of artists, students, critics, philosophers, and usual readers. Maudemarie Clark's hugely unique research offers a lucid and penetrating analytical account of the entire primary subject matters of Nietzsche's epistemology and metaphysics, together with his perspectives on fact and language, his perspectivism, and his doctrines of the will-to-power and the everlasting recurrence. The Nietzsche who emerges from those pages is a sophisticated and complex thinker, whose hugely articulated perspectives are of constant curiosity as contributions to a complete variety of philosphical matters. This notable analyzing of Nietzsche will curiosity not just philosophers, but in addition readers in neighboring disciplines corresponding to literature and highbrow background.

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My interpretation of GS 354 in Chapter 4, section 4). It may be that Nietzsche's notes should not be relegated to this secondary status. However, we can determine this only if we have an interpretation of Nietzsche's books with which to compare ones that give the Nachlass equal or superior status. I attempt only the first task here. But if I succeed in making a INTERPRETING NIETZSCHE 27 convincing case for the claim that there is a development to a defensible and consistent position in Nietzsche's published writings, the plausibility of granting equal or superior status to Nietzsche's notes should be greatly lessened.

According to Austin, facts are situations in the world, states of affairs which are toto mundo distinct from the true statements they make true, as we see in the "great gulf fixed" between saying, however truly, that I am feeling sick and feeling sick (124). However, if we assume a one-to-one correspondence between facts and truths, we will "grossly overpopulate" the world with linguistic Doppelgdnger such as negative and general facts (123). The problem for Austin's defense of facts is brought out by Davidson's argument that if a statement corresponds to one fact, it will correspond to all facts.

Two important recent interpreters (Nehamas, 1985, and Magnus, 1988) who have learned such lessons from the nontraditionalists use them to deny that Nietzsche offers us an ideal (see Chapter 6). I argue, to the contrary, that learning to read Nietzsche better allows us to recognize that he defends the doctrines of eternal recurrence and will to power not on the grounds of their truth, but rather on the grounds that they offer a new ideal, the needed alternative to the ascetic ideal (see Chapters 7 and 8).

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