By Malcolm Bull
A provocative highbrow attack at the iconic philosopher.
Nietzsche, the thinker likely against every person, has met with remarkably little competition himself. He is still what he desired to be— the limit-philosopher of a modernity that by no means ends. during this provocative, occasionally traumatic ebook, Bull argues that in simple terms to reject Nietzsche isn't really to flee his entice. He seduces via attractive to our hope for victory, our creativity, our humanity. merely via ‘reading like a loser’ and failing to stay as much as his beliefs will we circulation past Nietzsche to a nonetheless extra radical revaluation of all values—a subhumanism that expands the bounds of society till we're left with below not anything in universal.
Anti-Nietzsche is a refined and subversive engagement with Nietzsche and his twentieth-century interpreters—Heidegger, Vattimo, Nancy, and Agamben. Written with economic system and readability, it indicates how a politics of failure may well switch what it potential to be human.
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From the Hardcover variation.
Few philosophers were as greatly misunderstood as Nietzsche. His detractors and fans alike have usually essentially misinterpreted him, distorting his perspectives and intentions and criticizing or celebrating him for purposes faraway from the perspectives he truly held. Now Nietzsche assesses his position in eu suggestion, concentrating upon his writings within the final decade of his efficient existence.
This quantity comprises papers given to the Royal Institute of Philos ophy convention on 'Philosophy and the visible Arts: Seeing and Abstracting' given on the collage of Bristol in September 1985. The participants the following occur both from the disciplines of Philosophy and paintings historical past and accordingly the convention used to be hosted together by way of the Bristol collage Departments of Philosophy and historical past of paintings.
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Extra info for Anti-Nietzsche
Attribution is inevitably a betrayal of divine simplicity because it seems to superadd a quality to God’s essence, or name distinctions within God’s essence—and God cannot be made up of parts, without being understood as a corporeal, limited entity (and therefore not God). Negative theology—the denial of all positive attributes for God—is therefore an essential guard against idolatry. Aquinas’ response is well known. Despite his sympathies for the motivations of Maimonides and other negative theologians, he argues that negative predication is parasitic upon positive attribution.
Reason’s search for the unconditioned condition of all reality leads it to posit the existence of an ens realissimum, a completely determined reality made up of all fully realized positive predicates. As a formal ideal, this construct is innocent enough; however, when it is asserted to be a metaphysical condition or ground for reality, reason has illegitimately translated a constructed ideal principle into an objective reality, and we can have no experiential warrant for this. Once it tries to establish the existence or nature of this ideal, reason is led into antinomies—equally viable but mutually contradictory conclusions about supersensible realities such as God, the soul, and freedom—between which it cannot judge.
Broadie argues that this strategy fails, however. Aquinas, no less that Maimonides, is committed to the simplicity of God. God therefore must “possess” attributes in a way wholly different to the way they are possessed by a finite and contingent being. But this opens the door to equivocation once more. What escapes analogical consistency is the very nature of Kierkegaard and the Limit of Analogy 25 attribution itself. If we do not know, not only how God is good, but what it even means to attribute goodness to a simple essence, then we are no closer to having any positive knowledge of God.