By Paul E. Kirkland
This cutting edge quantity provides an account of Nietzsche's claims approximately noble, life-affirming methods of lifestyles, analyzes the resource of such claims, and explores the political imaginative and prescient that springs from them. Kirkland elucidates the which means of Nietzsche's feedback approximately life-affirmation via an exam of his rhetorical identity with values, equivalent to honesty, that he eventually seeks to beat. The publication contains a longer remedy of the which means and implications of Nietzsche's doctrine of everlasting go back, which uncovers how this portion of his philosophy demanding situations either ungrounded metaphysical oppositions and reductionist bills of human lifestyles. the result's an illuminating dialogue of the way via his philosophical war of words with modernity Nietzsche goals to maneuver his readers towards a noble include of lifestyles.
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Extra resources for Nietzsche's Noble Aims: Affirming Life, Contesting Modernity
Rather than accepting the results of modem science as final knowledge, Nietzsche examines the effects of this kind of in quiry on the psychological roots of the human, all too human. Third, in challeng ing the enlightenment presumptions about the conjunction of the true and the good, Nietzsche calls the goals of enlightenment optimism into question and sets a new goal-modem science's honest inquiry combined with the moderation he finds in the ancient Greeks. Revealing the limits of the ability of the true to serve the good, Nietzsche' s presentation of the human, all too human serves to foster such a moderation of the hopes for the impact of human knowledge.
In the later ( 1 886) preface, he explains the dedication of Human, All Too Human to free spirits in a manner that presents goals beyond the liberation he encourages in its pages. He tells his readers that he "invented . . the ' free spir its' . . to whom this book is dedicated," for "There are no such ' free spirits, ' were none-but, as I said I needed their company at the time" (HH Preface 2). Even as he re-publishes the book dedicated to free spirits, and to fostering free dom of spirit, he declares that there are none; as the book shows, none are free from the prejudices necessary for living.
Recognizing the need for housing, Nietzsche begins with the presumptions of modernity, and he uses what is useful in this old house and crafts its appearance for those who have been conditioned by the spiritual force of modem science as he embarks on a journey toward new goals. Nietzsche writes of this need for housing in a book that has appeared to be rather consistent with its age, for which the liberating/suppressing force is mod em science. While he appears largely in accord with the spirit of modem sci ence, he also realizes that he requires the housing of modernity to present his thought.