That the ubermensch shall be the meaning of the Earth'. Zarathustra. 1 In a previous article Niet... more That the ubermensch shall be the meaning of the Earth'. Zarathustra. 1 In a previous article Nietzsche: The Politics of Physiology, (Philosophy Pathways #176) I described Nietzsche's opposition to 'Modern Ideas' of equality, democracy, socialism and anarchism.2 These, like Christianity before them, were for him, symptoms of a diseased physiology. Here, the drives of peoples were in chaos, were disaggregated. This made them feel sick, exhausted, depressed. The solution for this sickness was the venting of ressentiment against the privileged and later, with the intervention of the Priests, willing in a certain direction 'for man would rather will than not will at all'. The latter was provided by Christianity as it willed the ascetic ideal: the denial of this world in favour of another one. Its inheritor of European 'Modern ideas' wills equality, community, pity. For Nietzsche, this represented not the triumph of Civilization but on the contrary the triumph of a decadent human type which is identical with the decline of Western culture. In the nineteenth century, themes inherent to Christianity manifested in secular 'modern' ideas and the momentum of decadence continued. So, to Nietzsche's solution to the problem of 'Modern Ideas'. In the following paper, I will briefly explore his writings about the New Philosopher Creators and what he regarded as their tasks to cure the perceived sickness of humanity.
Unlike the modern ideas of Jean-Jacques Rousseau or Karl Marx where social structures and dynamic... more Unlike the modern ideas of Jean-Jacques Rousseau or Karl Marx where social structures and dynamics of a society are cited as creating social problems, unrest and protest, Nietzsche appears to locate the cause in the physiology of people or strata of peoples themselves. Thus he dismisses those who blame society for their ills as not knowing the real reasons as to why they suffer.[1] Consequently, Daniel Ahern calls Nietzsche a 'cultural physician' as he analyses cultures, values their values and diagnoses accordingly.[2] As known, Nietzsche analysed Western Culture as forged both by Christianity and in the Nineteenth century, by the then emerging 'Modern Ideas' of equal rights, democracy, socialism. Whilst Nietzsche is violently critical of both I will briefly analyse why, arguing that Nietzsche's conclusions are based on false premises and are therefore wrong.
Throughout these various texts, I propose that Marx can be seen to be thinking and working within... more Throughout these various texts, I propose that Marx can be seen to be thinking and working within conceptual categories and problematics heavily influenced by the philosophy of Ludwig Feuerbach (1804-1872). Although the influence of Feuerbach is, I contend, quite plain to see; this influence is synthesised with Political Economy. In other words, whilst Marx is working with Feuerbachian concepts such as human essence, estrangement and the overcoming of estrangement; the concepts are not taken en bloc with Feuerbach's larger philosophy but, the concepts are associated and explained in connection with the material conditions of society, in particular, with Capitalist society. This influence ends with the composition of The German ideology in 1845/6 and the Thesis on Feuerbach. 2 This, I believe, is due to the influence of Max Stirner's The Ego and its Ownness upon Marx. This influence is rarely recognised. Instead, Feuerbach is invariably mentioned as the last Young Hegelian who influenced the development of Marx's early thinking. A quick overview of Feuerbach's philosophy may make this clearer.
In his 1794 work The Science of Knowledge, J.G. Fichte employed the term 'the absolute I' (ich). ... more In his 1794 work The Science of Knowledge, J.G. Fichte employed the term 'the absolute I' (ich). This was confronted by the Not-I.[1] 1 F.W.J. Schelling (1775-1804) initially embraced but subsequently modified these themes, developing a Nature Philosophy (Naturphilosophie) from the Not-I and, in his System of Transcendental Idealism (1800), a Transcendental Philosophy with the 'I'.[2] Underpinning both is Absolute Identity, itself beyond human cognition. Nature is objective yet unconscious, the Self, Intelligence is subjective. Yet in all knowing, a concurrence of the two is necessary. The problem 'is to explain the concurrence'.[3] A very brief account of Schelling's system of Transcendental Idealism follows.
A brief examination of whether any Philosophical Dialogue is possible between Heidegger and Marxi... more A brief examination of whether any Philosophical Dialogue is possible between Heidegger and Marxism as proffered by Heidegger in his 'Letter On Humanism'
That the ubermensch shall be the meaning of the Earth'. Zarathustra. 1 In a previous article Niet... more That the ubermensch shall be the meaning of the Earth'. Zarathustra. 1 In a previous article Nietzsche: The Politics of Physiology, (Philosophy Pathways #176) I described Nietzsche's opposition to 'Modern Ideas' of equality, democracy, socialism and anarchism.2 These, like Christianity before them, were for him, symptoms of a diseased physiology. Here, the drives of peoples were in chaos, were disaggregated. This made them feel sick, exhausted, depressed. The solution for this sickness was the venting of ressentiment against the privileged and later, with the intervention of the Priests, willing in a certain direction 'for man would rather will than not will at all'. The latter was provided by Christianity as it willed the ascetic ideal: the denial of this world in favour of another one. Its inheritor of European 'Modern ideas' wills equality, community, pity. For Nietzsche, this represented not the triumph of Civilization but on the contrary the triumph of a decadent human type which is identical with the decline of Western culture. In the nineteenth century, themes inherent to Christianity manifested in secular 'modern' ideas and the momentum of decadence continued. So, to Nietzsche's solution to the problem of 'Modern Ideas'. In the following paper, I will briefly explore his writings about the New Philosopher Creators and what he regarded as their tasks to cure the perceived sickness of humanity.
Unlike the modern ideas of Jean-Jacques Rousseau or Karl Marx where social structures and dynamic... more Unlike the modern ideas of Jean-Jacques Rousseau or Karl Marx where social structures and dynamics of a society are cited as creating social problems, unrest and protest, Nietzsche appears to locate the cause in the physiology of people or strata of peoples themselves. Thus he dismisses those who blame society for their ills as not knowing the real reasons as to why they suffer.[1] Consequently, Daniel Ahern calls Nietzsche a 'cultural physician' as he analyses cultures, values their values and diagnoses accordingly.[2] As known, Nietzsche analysed Western Culture as forged both by Christianity and in the Nineteenth century, by the then emerging 'Modern Ideas' of equal rights, democracy, socialism. Whilst Nietzsche is violently critical of both I will briefly analyse why, arguing that Nietzsche's conclusions are based on false premises and are therefore wrong.
Throughout these various texts, I propose that Marx can be seen to be thinking and working within... more Throughout these various texts, I propose that Marx can be seen to be thinking and working within conceptual categories and problematics heavily influenced by the philosophy of Ludwig Feuerbach (1804-1872). Although the influence of Feuerbach is, I contend, quite plain to see; this influence is synthesised with Political Economy. In other words, whilst Marx is working with Feuerbachian concepts such as human essence, estrangement and the overcoming of estrangement; the concepts are not taken en bloc with Feuerbach's larger philosophy but, the concepts are associated and explained in connection with the material conditions of society, in particular, with Capitalist society. This influence ends with the composition of The German ideology in 1845/6 and the Thesis on Feuerbach. 2 This, I believe, is due to the influence of Max Stirner's The Ego and its Ownness upon Marx. This influence is rarely recognised. Instead, Feuerbach is invariably mentioned as the last Young Hegelian who influenced the development of Marx's early thinking. A quick overview of Feuerbach's philosophy may make this clearer.
In his 1794 work The Science of Knowledge, J.G. Fichte employed the term 'the absolute I' (ich). ... more In his 1794 work The Science of Knowledge, J.G. Fichte employed the term 'the absolute I' (ich). This was confronted by the Not-I.[1] 1 F.W.J. Schelling (1775-1804) initially embraced but subsequently modified these themes, developing a Nature Philosophy (Naturphilosophie) from the Not-I and, in his System of Transcendental Idealism (1800), a Transcendental Philosophy with the 'I'.[2] Underpinning both is Absolute Identity, itself beyond human cognition. Nature is objective yet unconscious, the Self, Intelligence is subjective. Yet in all knowing, a concurrence of the two is necessary. The problem 'is to explain the concurrence'.[3] A very brief account of Schelling's system of Transcendental Idealism follows.
A brief examination of whether any Philosophical Dialogue is possible between Heidegger and Marxi... more A brief examination of whether any Philosophical Dialogue is possible between Heidegger and Marxism as proffered by Heidegger in his 'Letter On Humanism'
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