Ambiguity and the absolute : Nietzsche and Merleau-Ponty on by Chouraqui, Frank; Merleau-Ponty, Maurice; Nietzsche,

By Chouraqui, Frank; Merleau-Ponty, Maurice; Nietzsche, Friedrich Wilhelm

This article seeks to contribute to the heritage of recent philosophy via setting up a structural hyperlink among the options 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.


Seeks to contribute to the historical past of recent philosophy by means of setting up a structural hyperlink among the suggestions of Friedrich Nietzsche and Maurice Merleau-Ponty. Read more...

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Additional resources for Ambiguity and the absolute : Nietzsche and Merleau-Ponty on the question of truth

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The feeling of truth is derived from the feeling of reality. The emergence of the faculty of imagination entails the illusion of the coexistence of two realms, the empirical and the imagined. Thereby, it provides the structure for what Nietzsche calls other-worldliness. , the mode of perceptual faith). In the spatio-temporal mode of being, the coexistence itself is impossible (a certain time and space can be occupied by only one thing). This means that the realm of imagination and the realm of perception cannot be indifferent to each other; they are in competition.

With regard to Kant (and, perhaps even more important, with regard to his German Idealist successors including Hegel), this means that intentionality is not foremost and essentially a thematic movement. The asymptotic character of becoming expresses the asymptotic character of intentionality in Merleau-Ponty (the two end points being the subjective and objective poles) and the asymptotic character of self-becoming (the healthy individual forever approaches herself ) for Nietzsche. Asymptotic structures maintain both the relevance of the end points (they explicate the movement) and their inexistence (they are never reached).

EH, “Books,” ) And in the same book, he writes about himself: I know joy in destruction to a degree corresponding to my strength for destruction—in both I obey my Dionysian nature, which does not know how to separate No-doing from Yes-saying. I am the first immoralist. I am therewith the destroyer par excellence. (EH, “Destiny,” ) This signals the paradox of Nietzsche’s immoralism: immoralism is necessary because morality is real and has real (unfortunate) consequences. Paradoxically, morality needs to be destroyed in an act of affirmation.

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