A Nietzsche Reader by Friedrich Nietzsche PDF

By Friedrich Nietzsche

ISBN-10: 0140443290

ISBN-13: 9780140443295

R. J. Hollingdale’s choice constructions Nietzsche’s writings in accordance with subject matter to provide the fullest attainable feel of the intensity and scope of this striking writer.

The literary occupation of Friedrich Nietzsche (1844–1900) spanned under two decades, yet no region of highbrow inquiry used to be left untouched by means of his iconoclastic genius. The thinker who introduced the loss of life of God within the homosexual technology (1882) and went directly to problem the Christian code of morality in past stable and Evil (1886), grappled with the basic problems with the human in his personal excessive autobiography, Ecce Homo (1888). such a lot infamous of all, probably, his inspiration of the triumphantly transgressive übermann (‘superman’) is constructed within the severe, but poetic phrases of therefore Spake Zarathustra (1883–92). no matter if addressing traditional Western philosophy or breaking new flooring, Nietzsche enormously prolonged the bounds of nineteenth-century proposal.

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For contemporary critical theory, progress is accordingly understood in contingent rather than necessary, disaggregated rather than total, and postmetaphysical rather than metaphysical terms. To say that progress is contingent is to say that whether or not any particular culture or society will in fact progress is a matter of contingent historical circumstances, and that regressions are always also possible. To say that it is disaggregated is to say that progress in one domain—say, the economic or technological-scientific sphere—can occur simultaneously with regress in another—say, the cultural or political sphere.

If pressed, I would admit that it seems to me that there are good reasons to doubt Habermas’s Weberian story.  Moreover, as this example suggests and as Latour also argues, it also seems plausible to say that the separation of science, technology, and nature from politics, society, and culture goes hand in hand with the radical separation of “Us” (the moderns) from “Them” (the premoderns) that undergirds imperialism. As Latour puts it: The Internal Great Divide [that is, the divide between Nature and Society] accounts for the External Great Divide [that is, the divide between modern and premodern societies or cultures]: we are the only ones who differentiate absolutely between Nature and Culture, between Science and Society, whereas in our eyes all the others— whether they are Chinese or Amerindian, Azande or Barouya— cannot really separate what is knowledge from what is Society, what is sign from what is thing, what comes from Nature as it is from what their cultures require.

If all participants in such a debate are to be treated equally, then any and all cognitive and evaluative claims about culture and society will have to be essentially contestable. In particular, any and all claims to specify the end point of development or of history will be subject to ongoing contestation and critique for, as McCarthy puts it, “it certainly makes good sense to doubt that modernity as it has developed in the West and through its relations with the rest of the world is a perfect ending to the story of human development” (RED, 165).

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A Nietzsche Reader by Friedrich Nietzsche


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