By Nietzsche, Friedrich; Lampert, Laurence
Whilst Nictzsche released past strong and Evil in 1886, he instructed a pal that it was once a publication that may no longer be learn accurately until eventually "around the yr 2000". Now Laurence Lampert units out to satisfy this prophecy via delivering a piece by means of part interpretation of this philosophical masterpiece that emphasises its cohesion and intensity as a accomplished new doctrine on nature and humanity. in response to Lampert, Nietzsche starts off with a critique of philosophy that's eventually affirmative, since it exhibits how philosophy can arrive at a defensible ontological account of how of all beings. Nietzsche subsequent argues new post-Christian faith can come up out of the confirmation of the area disclosed to philosophy. Then, turning to the consequences of the hot ontology for morality and politics, Nietzsche argues that those could be reconstituted at the basic insights of the recent philosophy. Nietzsche's complete depiction of this anti-Platonic philosophy ends with a bankruptcy on the Aristocracy, during which he contends that what can now be publicly celebrated as noble in our species are its maximum achievements of brain and spirit
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Extra resources for Nietzsche's task : an interpretation of Beyond good and evil
But the dangerous maybes of these opening sections are, later sections make clear, no longer mere maybes for Nietzsche but reasonable conclusions arrived at through responsible experimental method and sufﬁcient evidence—conclusions that can be shared by those willing to risk pursuing the questions that lead to them. Section 2 The second section erupts out of the ﬁrst, the old dogmatism rising up to condemn the questioner of the ﬁrst section and proclaim its own ﬁrm faith in truth and the will to truth.
The problem to reﬂect on is ‘‘that of the value of truth. ’’ In the Genealogy itself, Nietzsche continues to elaborate this problem: in our time the question of the value of truth focuses on science. 25). 27). ’’ There is one more section to go in On the Genealogy of Morality, the ﬁnal section on the possibility of new meaning imputed to human suffering now that the ascetic ideal has drawn its last consequence, a possibility left open as the book ends. ’’ The end of the whole work, supplements and all, brings it around again to its beginning, the question of the value of truth.
34 The Prejudices of Philosophers Ruling Platonism saw to it that Epicurus’s three hundred books would not continue to damage its stage plays, for it systematically sought them out and destroyed them. The malice of later Platonists makes it impossible to know the extent of Epicurus’s theatrics—to what degree, for instance, the laughable swerve he introduced into the rain of atoms was mere Schauspielerei, assuring worried spectators that because atoms swerved they themselves enjoyed free will. The surviving fragments at least enable us to see the fun Epicurus too had with the gods: he made them look a lot like himself, proving himself a ﬁt philosophical heir to Xenophanes’ horses and lions.