The intuitive man is one who lives outside or free of the concepts which the rational man regards as truth. Drawing on elements of the Greek mythology he studied in his university years, Nietzsche credits the intuitive man as the source of creativity which in turn allows for the establishment of civilization. Though he acknowledges the intuitive man is susceptible to greater disappointment, Nietzsche proposes that while the intuitive man is vulnerable to deeper suffering, and even more frequent suffering, the rational man will not experience as great or frequent of joys as the intuitive man.
The importance of Nietzsche as an author and philosopher is undeniable, and the vast amount of secondary literature on his writings has elevated him to an echelon of few peers.
Writing in an age of rapid technological advancement and increased faith in empirical sciences as well as man-made catastrophes such as the Great Depression in the United States, Nietzsche calls into question the merit of these developments. Such lines of thought are foundational to other important philosophers such as Michel Foucault, whose book, The Order of Things , asserts that man has become the servant of language.
For Nietzsche this issue is foundational to the other two and must be answered first. Steinthal, founder of a journal entitled Journal for Comparative Psychology and Linguistics and author of Grammar, Logic, and Psychology: Their Principles and Relations to Another , asserted that the evolution of various languages was rooted in unconscious and pre-rational psychological drives.
Every word immediately becomes a concept, inasmuch as it is not intended to serve as a reminder of the unique and wholly individualized original experience to which it owes its birth, but must at the same time fit innumerable, more or less similar cases—which means, strictly speaking, never equal—in other words, a lot of unequal cases. Thus Nietzsche argues that "truth" is actually:A mobile army of metaphors, metonyms, and anthropomorphisms—in short, a sum of human relations which have been enhanced, transposed, and embellished poetically and rhetorically, and which after long use seem firm, canonical, and obligatory to a people: truths are illusions about which one has forgotten that this is what they are; metaphors which are worn out and without sensuous power; coins which have lost their pictures and now matter only as metal, no longer as coins.
Once upon a time, in some out of the way corner of that universe which is dispersed into numberless twinkling solar systems, there was a star upon which clever beasts invented knowing. That was the most arrogant and mendacious minute of "world history," but nevertheless, it was only a minute. After nature had drawn a few breaths, the star cooled and congealed, and the clever beasts had to die. Setting the stage with a selection of readings from importantnineteenth century philosophers, this reader on truth puts inconversation some of the main philosophical figures from thetwentieth century in the analytic, continental, and pragmatisttraditions.
Focuses on the value or normativity of truth through exposingthe dialogues between different schools of thought Features philosophical figures from the twentieth century inthe analytic, continental, and pragmatist traditions Topics addressed include the normative relation between truthand subjectivity, consensus, art, testimony, power, andcritique Includes essays by Kierkegaard, Nietzsche, James, Heidegger,Merleau-Ponty, Wittgenstein, Levinas, Arendt, Foucault, Rorty,Davidson, Habermas, Derrida, and many others.
Nietzsche's works together make a unique statement in the literature of European ideas' A. Grayling Nietzsche was one of the most revolutionary thinkers in Western philosophy, and Thus Spoke Zarathustra remains his most influential work.
It describes how the ancient Persian prophet Zarathustra descends from his solitude in the mountains to tell the world that God is dead and that the Superman, the human embodiment of divinity, is his successor. With blazing intensity, Nietzsche argues that the meaning of existence is not to be found in religious pieties or meek submission, but in an all-powerful life force: passionate, chaotic and free.
Translated with an introduction by R. Bornedal suggests that the rational pursuit of these new ideals to the unencumbered mind logically leads to Nihilism in its most profound epistemological sense. This book contextualizes Nietzsche in relation to a number of philosophical peers and juxtaposes him to contemporary thinkers in a way that resolves some of the difficulties that have plagued recent Nietzsche scholarship.
This book has been considered by academicians and scholars of great significance and value to literature. This forms a part of the knowledge base for future generations. We have represented this book in the same form as it was first published. Hence any marks seen are left intentionally to preserve its true nature. Book Detail: Author : Irvin D. In nineteenth-century Vienna, a drama of love, fate, and will is played out amid the intellectual ferment that defined the era.
The representation of a nerve-stimulus in sound. But it would already be the result of a false and unjustified appli- cation of the principle of sufficient reason to infer a cause outside us from the nerve-stimulus. We classify things according to [grammatical] genders, we designate a tree as mascu- line, a plant as feminine: what high-handed figuration!
How far- flown beyond the canons of certainty! The different languages, set beside one another, show that neither the truth, nor an adequate expression depends on words; for otherwise there would not be so many languages. They designate only the relations of things to humans, and appropriate the most audacious metaphors to help express them.
A nerve-stimulus, in the beginning figured into an image! First metaphor. The image then imitated in a sound! Second metaphor. And every time, a leap beyond one sphere into the midst of one which is entirely other and new. We believe we know something about the things themselves if we speak about trees, colours, snow, and flowers, and yet we possess nothing but metaphors for things, which by no means correspond to the original essences.
As the tone appears as the sand-figure, so the enigmatic X of the thing-in-itself appears once as nerve-stimulus, then as image, finally as sound.
In any case, therefore, the origin of language did not happen logically, and the whole substance in which and with which the person of truth, the researcher, the philosopher fashion and build comes, if not from Cuckoonebulopolis, then in any case not from the essence of things. Let us think especially, however, about the formation of concepts.
Every concept originates from the making-similar of dissimilars. Then also, our contrast between individuals and categories is anthropomorphic, and comes not from the essence of things, though we do not also venture to say that it does not correspond to them; that would be a dogmatic claim, and just as undemonstrable as its contrary. What, then, is truth? Truths are illusions which people have forgotten are illusions, metaphors which have become worn-out and impossible to perceive, coins whose imprints have worn off and which now are useful only as metal, no longer as coins.
Everything that distinguishes people from animals depends upon this capacity to evaporate vivid metaphors into schemas, to dissolve images into concepts. While each perception-metaphor is individual and without equivalent, thus always knowing how to escape every classification, the great structure of concepts shows the frozen regularity of a Roman columbarium and logic exhales that rigour and chilliness character- istic of mathematics.
Whoever has this chilly temperament will hardly believe that even the concept, bony and cubical as a die and just as variable, still only remains as the residuum of a metaphor, and that illusion of the artistic transfiguration of nerve-stimuli into images is, if not the mother, then the grandmother of any concept.
As the Romans and the Etruscans sliced the heavens with rigid mathematical lines, and consigned a god to a space thus delimited, as to a templum, so every race has such a mathematically-divided heaven-concept and now uses the demand for truth to mean that each god-concept should be sought only in his sphere. As a construc- tion genius, humans in this way far surpass the bees; the latter build out of wax, which they put together from nature, while the former build form the far more delicate stuff of concepts, which they must first fabricate from themselves.
The inquirer after such truths basically seeks only the transformation of the world into humanity; one strives for an understanding of the world as a human thing and at best forces in oneself a feeling of assimilation. Like astrologers who observe the stars in the service of humanity and in connection with its well-being and suffering, so such inquirers observe the whole world as it bears on humanity; as the infinite broken echo [Nachklang] of a primal sound [Urklang]: humanity; as the reproduced replica [Abbild] of one primal image [Urbild]: humanity.
Their policy is to take humanity as the measure of all things; in so doing, they proceed from the error of believing that they have the unmediated thing before them, as pure object. Thus they forget the metaphoricity of the original perception-metaphor and take it as the thing itself. A painter who loses both hands and wants to express in song the image which occurs to her will disclose still more by this exchange of spheres than the empirical world discloses of the essence of things.
Even the relation of the nerve-stimulus to the image brought forth is in itself nothing essential; if, however, the self-same image has been brought forth a million times and has been bequeathed through many generations of people, indeed at last appears to the entirety of humanity as the result of the same occasion, then it finally acquires the same meaning for humanity, as if it were the unique necessary image and as if that relation of the original nerve-stimulus to the image brought forth were a strict causal relationship.
But the hardening and stiffening of a metaphor guarantees nothing as far as the necessity and conclusive justification of this metaphor. It is certain that all people who are accustomed to such observations have felt a deep mistrust for every idealism of this kind, as often as they absolutely satisfied themselves of the eternal consistency, ubiquity, and regularity of the laws of nature.
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