By Chouraqui, Frank; Merleau-Ponty, Maurice; Nietzsche, Friedrich Wilhelm
This article seeks to make contributions to the background of recent philosophy by means of constructing a structural hyperlink among the concepts of Friedrich Nietzsche and Maurice Merleau-Ponty. it truly is meant as a scientific exposition of either philosopher's key innovations, in addition to an inquiry at the origins of so-called continental philosophy.
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Additional resources for Ambiguity and the absolute : Nietzsche and Merleau-Ponty on the question of truth
Indb 14 ■ Introduction 10/15/13 8:03:05 AM form of all originary experience; it is our form of life and a sheer rejection of it would be nothing short of self-denial. Incorporating this truth is the only way to attain health. Finally, I argue that Nietzsche gives an ontological status to this health. For him, becoming healthy means becoming oneself, and becoming oneself means being at one with Being. In Chapter , however, I investigate why Nietzsche believes that such a total uniﬁcation of the self turns out to be impossible.
If this torsion is achieved, the individual will believe in the imaginary world more than she believes in the empirical world and give up her empirical claims to the beneﬁt of her newfound imaginary ones; she will become moral. ” If threats succeed in making us favor the imaginary realm over the empirical one, it will become possible to have faith without experience—in Nietzsche’s words, ascetic faith. This is the phenomenon described in GM, II, : the individual renounces her claim to discharge her power outward in a bid to avoid the promised retribution.
Indb 25 ■ 10/15/13 8:03:06 AM from its context. At this point, the word becomes a concept and the experience is generalized: Every word instantly becomes a concept precisely insofar as it is not supposed to serve as a reminder of the unique and entirely individual original [. ]. Every concept arises from the equation of unequal things. (PT, ) The consequence of this process is that the experience becomes objectiﬁed. This objectiﬁcation is expressed in HATH, I, , as “sublimation” and in a note from March-June , Nietzsche uses the concept of sublimation in the same sense, with reference to values: “sublimation,” he now writes, “has torn judgments from their conditionality in which they have grown and alone possess any meaning,” and, thereby, they become “denaturalized” (WP, ).