Around 1980, Michel Foucault took a new direction in his historical work. This essay poses a question about the historiographical stance Foucault adopts in his late lectures by contrasting them with ...an early essay, "Nietzsche, Genealogy, History." The central question concerns the status of "critical history," a term Foucault derives from Friedrich Nietzsche. The turn toward ethics in the later work combines with Foucault's urge toward a rapprochement with philosophy as a discipline and his engagement with canonical works of antiquity in a constellation of effects that seem to blunt the critical edge of his earlier historiography. It is finally through a turn toward the Cynics very near the end of his career that Foucault revives a form of historiographical untimeliness.
I would like to spare you the tedium, the waste of time Je voudrais vous épargner l'ennui, la perte de temps, and the subservience that always accompany the classical pedagogical procedures of ...forging links, referring back to prior premises or arguments, justifying one's own trajectory Il'auto- justification d'un trajetl, method, system, and more or less skillful transitions, reestablishing continuity, and so on. These are but some of the imperatives of classical pedagogy with which, to be sure, one can never break once and for all. Yet, if you were to submit to them rigorously, they would very soon reduce you to silence, tautology, and tiresome repetition. (Derrida 1985, 3—4; italicized French from French edition: Derrida 1984, 37) This is the way Derrida's Otobiographies begins. It was the second of the two seminars Derrida gave in French at the University of Virginia in 1976. These opening sentences somewhat defiantly put what Derrida is about to say under the aegis of what a moment later he calls 'academic freedom—I repeat: a-ca-dem-ic free-dom—you can take it or leave it' (Derrida 1985, 4). His opening is a somewhat violent and cheeky assault on the usual conventions of pedagogy. It tells the reader, as does the subtitle, 'The Teaching of Nietzsche ' , that his lecture is going to have, self-reflexively, something to do with teaching styles or methods.
ABSTRACT
The Absent City (2000), by Ricardo Piglia, is a detective novel that narrates the transition of Argentina from an authoritarian regime to a democracy. Piglia employs language as a major ...point of contention in the novel between the governing elite and a group of anarchists. The battle over cultural production and the creation of one Master Narrative versus multiple truths hinges upon “the Eva machine,” a device that transmits memories and re-produced texts to the Argentine masses telepathically. This paper studies language with aid from some of the major founding fathers of linguistics. It discusses theories put forth by Claude Lévi-Strauss, Ferdinand de Saussure, Friedrich Nietzsche, Jacques Lacan, among others. Through a linguistic study of Piglia's dystopian novel, this paper seeks to underscore how cultural agency determines what narrative(s) exists in the new Argentine democracy. This paper includes a discussion on relevant Nation-state and cultural studies theorists to underline how the life or death of the Eva machine shapes the national hegemonic discourse of past and present Argentina. The paper also studies the use of multiple genres and how they contribute to a linguistic reading of The Absent City.
The word 'sport' next to Nietzsche's name may raise eyebrows among many Nietzsche readers. 'What an odd pairing?' one may ask. We prefer Nietzsche and arts or something from the domain of the Geist. ...Sport is embedded in mass culture and Nietzsche detests anything that has to do with masses; fandom, an important part of sport culture, is nothing Nietzsche would look at favourably but call it a manifestation of the herd instinct. Besides, clubs and sports organizations control this sporting culture through political and economic apparatuses. On the other hand, modern sports, far from producing higher types and the overhuman, appeal to the lowest common denominator, the person on the street and all athletes are equal. All of these objections notwithstanding, one may still speak of a sporting spirit that embodies play, ecstasy in the sense of Dionysian, inventiveness, agonism, grand spectacle, festivity, a specific type of aesthetics and a form of askesis of the body, and a specific outlet for enactment of active justice and a Gestalt of power relations. Playfulness and game-making are crucial in sports, and play is key to Nietzsche's thought. Sport is a form of letting go, losing oneself in the game, and can be construed as a field for Dionysian forces. Agonism, a significant aspect of Nietzsche's thought, applies to all competitive sports. Furthermore, sport constitutes one of the major types of spectacles in our age. Finally, sport belongs to the regime of the body, a form of askesis, which Nietzsche would have supported as opposed to the ascetic idealism. In what ways do Nietzsche's ideas on interpretation shed light on sport and its various aspects as listed above? What hermeneutic tools do we have to interpret sport as a field of culture? These were the guiding questions for this essay.
Heidegger 1936-1940 yılları arasında Nietzsche üzerine dersler ve seminerler verir. 1961 yılında ise bu çalışmalarını Nietzsche adında kitaplaştırır. Orijinali iki ciltten oluşan bu eserin ilk ...bölümünde Heidegger Nietzsche’nin varlık tarihi bakımından önemini ve yerini belirlemeye çalışır. Bu bölümde Nietzsche pre-Sokratik düşünceye uzanan ve sonrasında unutulan Varlık sorununu canlandıran bir düşünür olarak Heidegger’in takdirini toplar. 1937’den sonra Heidegger olumlayıcı Nietzsche yorumunu terk eder ve ona karşı eleştirel bir tavır alır. Burada Heidegger Nietzsche’nin felsefesinde Varlık sorununun hiç olmadığı kadar insanın uzağına düştüğünü ve her şeye değer biçen düşünce tarzının diğer varolanlarla birlikte insanı da nesneleştirdiğini iddia eder. Son tahlilde Nietzsche’nin felsefesi bir yıkım metafiziği halini alır. Bu doğrultuda makale, Heidegger Nietzsche’yi yorumlarken neden iki farklı bakış açısı geliştirmiştir, iki farklı Nietzsche ifadesi içinde hangi düşünceleri barındırır, bu bağlamda Heidegger’in Nietzsche yorumunu anlaşılır kılmak için nasıl bir yol izlenmelidir gibi sorulara yanıt arayacaktır.
Between the years of 1936-1940 Heidegger gives lectures and seminars on Nietzsche. In 1961, he publishes these works in a book called Nietzsche. In the first part of this work, originally consisted of two volumes, Heidegger tries to determine the importance and place of Nietzsche in the history of Being. In this part, Nietzsche gains Heidegger's acclaim as a thinker who reaches back to pre-Socratic thought and revives the forgotten question of Being. After 1937 Heidegger gives up his affirmative interpretation of Nietzsche and takes a critical stance against him. Heidegger claims that in Nietzsche's philosophy, the question of Being has fallen further away from human than it has ever been and Nietzsche's way of thinking that values everything embodies human as well as other beings. In the last analysis, Nietzsche's philosophy becomes a metaphysics of destruction. In this direction, the article will seek answers to questions such as why Heidegger has developed two different perspectives on Nietzsche, what thoughts are contained in two different Nietzsche expression, what kind of way should be followed to make Heidegger's interpretation of Nietzsche intelligible.
The article focuses on the distinction between conscious and unconscious states in Friedrich Nietzsche's work. Nietzsche claims that the consciousness is not an essential property of the mental; the ...majority of mental states are unconscious.
The Kantian idea of freedom was introduced to psychiatry methodologically by Karl Jaspers. It influenced the genesis and design of his doctrine of understanding, General Psychopathology, even more ...decisively than Nietzsche's topos of resentment did. This article places Jaspers' work in the framework of a history of ideas. It begins by pursuing Nietzsche's perspective in the context of Darwinism, then focuses on the role concealed resentment played for Jaspers' genealogical concept of understanding in the first (1913) edition of General Psychopathology, which is primarily oriented towards Max Weber, before examining the idea of Kantian freedom, which was to become crucial for Jaspers' later work. The antinomy of freedom already shapes the suicidology contained in Jaspers' Philosophy of 1931. The idea gains prominence in the final, philosophically grounded revision of GeneralPsychopathology published in 1941/1942. Jaspers' reception of Kantian idealism leads him to develop a concept of critical understanding that clearly distinguishes itself from speculative understanding, whose hazards Jaspers illustrates on the basis of Viktor von Weizsäcker's theory of medicine. This goes far beyond Kant, embracing Schelling and Hegel philosophically. As it were, Jaspers and von Weizsäcker represent critical and postcritical thought in psychopathology and psychosomatics. The epilogue sums up by placing the inquiry in the context of Jaspers' life and work.
From the Editor Norton, Robert E
The German quarterly,
10/2014, Letnik:
87, Številka:
4
Journal Article
Recenzirano
In her sophisticated and very well-researched essay, Sandra Niethardt not only provides a new reading of Jean Paul's stoiy, but moreover convincingly demonstrates that it enacts through the title ...figure some of the larger anxieties attending the transition during what Reinhart Koselleck called the Sattelzeit ívom a stable world order that provided external values to one in which individuals must create their own meanings.
A certain pathos of temporality is at the core of Nietzsche's critique of reason, and it is this pathos that motivates his questioning of the Western discourse of values and of valuation. The ...well-rehearsed Nietzschean thesis about the decline of values in modernity – nihilism as a kind of character fault of the modern personality –builds in effect less upon the values themselves (whatever these might be specified as) than upon a certain evolution in the human subject. An evolution in the subjectivity that has turned humans around from what Giddens (perhaps misleadingly) called ontological security towards their evolving capacity to navigate an unknown future and negotiate the values that flow from it.
This article tries to demonstrate how Nietzsche's notion of modern subjectivity is in this sense inseparable from our negotiation of values over time; inseparable, in other words, from a certain axiology of time. Critically, it is not nihilism that is Nietzsche's primary concern – as so many read him – but rather his notion that values are inhabited by their own contingency: namely, the very possibility of their own exhaustion. For Nietzsche, the critique of morality is a particular case of his critique of values. All evaluation, all practices of conceptualizing, determining and applying values fits into the kind of genealogy Nietzsche carries out on morality. For Nietzsche there is an inseparable link between the supposed essence of value and the temporal field in which their rise or decline is experienced, and bemoaned.
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