Nietzsche's Negative Ecologies (Townsend Papers in the by Malcolm Bull, Anthony J. Cascardi, T.J. Clark

By Malcolm Bull, Anthony J. Cascardi, T.J. Clark

Malcolm Bull deals an in depth research of nihilism in Nietzsche's works. in addition to accompanying commentaries through Cascardi and Clark, he explores the importance of Nietzsche?s perspectives given the truth that quite a lot of readers have come to embody his rules as new orthodoxy. There appear to be no anti-Nietzscheans this day, yet Bull demonstrates that this extensive embody of Nietzsche runs counter to the very that means of nihilism as Nietzsche understood it.

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29 Whereas other putative sources of value, such as religion and morality and philosophical truth, placed themselves in opposition to life, art was not something that stood over and against life, it was the affirmation of life, and so also life’s affirmation of itself. Nietzsche’s later vision of art as the value that supersedes all others has two related elements: the role of the aesthetic as a source of value, and the artist as a creator and embodiment of that value. But if we are reading like losers, we are not going to be able to identify with either of these things.

Nietzsche’s interest should therefore be seen in the context of a wave of international anxiety akin, perhaps, to the fascination with Islamic terrorism since 2001. ”5 But his answer is novel. 7 Why should Christianity result in nihilism? What Nietzsche calls “the first nihilism” is simple pre-ideological despair induced by the hardships and uncertainties of existence. ”9 In so doing, Christian morality also potentially legitimated the critique of its own otherworldly values in the name of truthfulness.

Goodin, Carole Pateman, and Roy Pateman, “Simian Sovereignty,” Political Theory 25 (1997): pp. 821–49. Nietzche’s Negative Ecologies 49 Malcolm Bull Nietzsche’s Negative Ecologies The desert is growing. How far can it spread? —Ernst Jünger Nietzsche’s treatment of nihilism is often surprising, not least for its transformation of a relatively recent neologism into a worldhistorical category. The word was originally used as a derogatory term for post-Kantian idealism, which treated the thing-in-itself as nothing, and later to refer to various strands of Left Hegelianism.

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