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Twilight of the Genealogy? Or a Genealogy of Twilight? Saving Nietzsche\u27s Internalization Hypothesis from Naive Determinism
No full textThe Internalization Hypothesis (I.H.), as expressed in GM II 16 of On the Genealogy of Morals, is the essential albeit under-theorized principle of Nietzsche’s psychology. In the following essay, I investigate the purpose I.H. serves concerning Nietzsche’s theory of drives as well as the Hypothesis’s epistemic warrant. I demonstrate that I.H. needs a Neo-Darwinian underpinning for two reasons: 1) to answer the Time-Crunch Problem of Transformation, and 2) in order to render it coherent with Nietzsche’s physiological determinism as articulated in Twilight of the Idols. My re-examination of I.H., then, serves to underwrite the Hypothesis on solid empirical footing. In addition, my analysis provides further evidence to think that Brian Leiter’s initial (but naïve) type-fact reading of Nietzsche’s philosophy of psychology is accurate, deterministic warts and all.
References
Abbey, Ruth. Nietzsche’s Middle Work. New York Oxford University Press, 2000.
Ahad, Abdul. “Evolution without Lamarck’s Theory and its Use in the Darwinian Theories of Evolution” 2011 International Journal of Bio-resource and Stress Management, 2011, 2(3):363-368
Ahern, Daniel. Nietzsche as Cultural Physician. Pennsylvania State University Press, 1995.
Anderson, Lanier R. “What is a Nietzschean Self” in Christopher Janaway and Simon Roberston (eds). Nietzsche, Naturalism and Normativity. Cambridge, Cambridge University Press 2012, 202-235
Anderson, Lanier, R. “On the Nobility of Nietzsche’s Priests.” Nietzsche’s On the Genealogy of Morality: A Critical Guide. Ed. Simon May. Cambridge: Cambridge University Press, 2011, 24–55.
Beals, William. “Internationalization and Its Consequences.” Journal of Nietzsche Studies, Vol 44. No. 3 Autumn, 2013, 435-445.
Brown, Richard. “Nihilism: “Thus Speaks Physiology.” Nietzsche and the Rhetoric of Nihilism: Essays on Interpretation, Language and Politics. Ed(s). Tom Darby, Bela Egyed and Ben Jones. Ottawa: Carleton University Press, 1989, 133–144.
Brown, Richard. “Nietzsche: That Profound Physiologist”. Nietzsche and Science. Eds Gregory Moore and Thomas Brobjer. Aldershot: Ashgate Press, 2004, 51-71.
Clark, Maudemarie and Dudrick, David. The Soul of Nietzsche’s Beyond Good and Evil. Cambridge, Cambridge University Press, 2012.
Conway, Daniel. On the Genealogy of Morals: A Reader’s Guide. Lanham: MD: Rowman and Littlefield Press, 2008.
Foucault, Michel. “Nietzsche, Genealogy, History.” Language, Counter-Memory, Practice, Ed. D. Bouchard. Ithaca, New York: Cornell University Press, 1977.
Hatab, Lawrence. Nietzsche’s On the Genealogy of Morals an Introduction. Cambridge Introductions to Key Philosophical Texts Series. Cambridge, U.K. Cambridge University Press, 2008.
Kant, Immanuel. The Critique of Pure Reason. Trans. Norman Kemp Smith. London: Palgrave-Macmillan, 2007.
Katsafanas, Paul. The Nietzschean Self: Moral Psychology, Agency and the Unconscious. New York: Oxford University Press, 2016.
Klein, Wayne. Nietzsche and the Promise of Philosophy. Albany, NY: State University of New York Press, 1997.
Lamarck, Jean Baptiste Pierre Antoine. “On the Influence of Circumstances on the Actions and Habits of Animals, and that of the Actions and Habits of Living Bodies, as Causes Which Modify Their Organization.” The American Naturalist, 22, 1888, 960–972
Leiter, Brian. “The Paradox of Fatalism and Self-Creation in Nietzsche” Willing and Nothingness: Schopenhauer as Nietzsche’s Educator. Ed. Christopher Janaway. Oxford: Clarendon Press, 1998.
Leiter, Brian. Nietzsche on Morality. London: Routledge, 2002.
Leiter, Brian. “Nietzsche’s Theory of the Will.” Philosopher’s Imprint, Vol. 7 No. 7, 2007 1-15.
Leiter, Brian. Moral Psychology with Nietzsche. Oxford University Press, 2019.
Lightbody, Brian. Nietzsche’s Will to Power Naturalized, Translating the Human into Nature and Nature into the Human. Lanham, MD: Lexington Books, 2017.
Lightbody, Brian. “Artificial and Unconscious Selection In Nietzsche’s Genealogy: Expectorating the Poisoned-Pill of Lamarckism.” Genealogy, 3, 31, 2019, 1-23.
Moore, Gregory. Nietzsche, Biology, Metaphor. New York Oxford University Press, 2002.
Morrisson, Iain. “Ascetic Slaves: Rereading Nietzsche\u27s On the Genealogy of Morals.” Journal of Nietzsche Studies, Vol. 45, No. 3 Autumn 2014, 230-257.
Nietzsche, Friedrich. Beyond Good and Evil. Trans. Walter Kaufmann. New York: Vintage, 1966.
Nietzsche, Friedrich. The Gay Science. Trans. Walter Kaufmann. New York: Vintage, 1974.
Nietzsche, Friedrich. On the Genealogy of Morals, in Basic Writings of Nietzsche,.Trans. Walter Kaufmann, Ed. Peter Gay. New York: Random House, 2000.
Nietzsche, Friedrich. The Anti-Christ and Twilight of the Idols. Translated by R.J. Holingdale, London: Penguin Books, 1990.
Nietzsche, Friedrich. Werke: Kritische Gesamtausgabe. 22 vols. ed(s). Giorgio Colli
and Mazzino Montinari. Berlin: Walter de Gruyter, 1967-84.
Poellner, Peter. Nietzsche and Metaphysics. New York: Oxford University Press, 1995.
Reginster, Bernard. “Nietzsche on Resentiment and Valuation.” Philosophy and Phenomenological Research 57.2 (1997): 281–305.
Richardson, John. Nietzsche’s New Darwinism. New York: Oxford University Press, 2004.
Ruse, Michael. “The Biological Sciences Can Act as a Ground for Ethics,” Contemporary Debates in the Philosophy of Biology. New York: Wiley-Blackwell 2010.
Schacht, Richard. “Nietzsche and Lamarckism,” Journal of Nietzsche Studies, Summer Vol. 44. No. 2 2013 264-281
Scott, James, C. Against the Grain: A Deep History of the Earliest States, (New Haven: Yale University Press, 2017.
Voegelin Eric. “Nietzsche, The Crisis and the War. The Journal of Politics, Vol. 6 No. 2 May, 1944, 177-212.
Wegner, Daniel. The Illusion of Conscious Will. Cambridge Mass: MIT Press, 2002
Necesidad y finalidad en la naturaleza y en el espíritu. Algunas indicaciones de la Ciencia de la lógica
No full textI discuss here the importance that the theses on teleology have in the Doctrine of the Concept of the Science of Logic. I argue that they are not trivial, that they reverse Kant\u27s in the Critique of Judgment and that they largely recover Aristotle\u27s in the books of Physics, although for Hegel the internal teleology of self-producing beings is the truth of all teleology; however, for Aristotle, the teleology of those beings is the truth of necessity (of what Hegel calls "mechanism"), but not of the teleology of thought
Rediscovering Wittgenstein’s Ideas on the Nature of Mental Phenomena
No full textThe aim of this paper is to investigate the nature of mental phenomena with special reference to Wittgenstein’s philosophy of mind. Wittgenstein’s main concern is not with the construction of any philosophical theory about these mental phenomena. He is concerned with the dissolution of puzzles that arise because of the linguistic misunderstandings about the nature of mental phenomena. Mental phenomena are generally very complex. The words that try to capture mental phenomena do not have clear grammar. Hence, statements describing mental phenomena mislead us. Therefore, linguistic misconceptions or misunderstandings are the main sources of any philosophical problem on the human mind.
References
In Philosophical Investigations (Part-I, Section 355), Wittgenstein discusses the language of sense-experience or sense impression. Analogically, we can use the language of mental phenomena through which we can express the various mental phenomena.
G. Dawes Hicks, Beatrice Edgell and G. C. Field (reviewed works), Immediate Experience, Proceedings of the Aristotelian Society, Supplementary Volumes, Vol. 9, 1929, p.175.
Wittgenstein, Ludwig, The Big Typescript: Typescript 213, C. G. Luckhardt and Maximilian A. E. Aue (eds. and trans.), Blackwell, Oxford, 2005, Section-94, p. 320e.
Ibid., p. 320e.
Ibid., p. 320e.
Robinson, Howard, Perception, Routledge, London, 1994, p. 32.
.\u27 Schroeder, Severin, Wittgenstein: The Way Out of the Fly-Bottle, Polity Press, Cambridge, 2006, p. 183.
Wittgenstein, Ludwig, The Big Typescript: Typescript 213, Section- 32, p. 96e.
Wittgenstein, Ludwig, Philosophical Investigations, G. E. M. Anscombe (trans.), Basil Blackwell, Oxford, 1958. Henceforth, we will write PI.
http://www.britannica.com/EBchecked/topic/442540/paradox, (accessed on 20/11/2012).
Schroeder, Severin, Wittgenstein: The Way Out of the Fly-Bottle, p. 183.
Wittgenstein, Ludwig, Philosophical Remarks, Rush Rhees (ed.), R. Hargreaves and R. White (trans.), Basil Blackwell, Oxford, 1975. Henceforth, we will write PR.
Kiverstein, Julian, "Wittgenstein, Qualia and the Autonomy of Grammar," Forthcoming in D. Levy & E. Zamuner (eds.), Wittgenstein’s Enduring Arguments (Routledge), p. 11.
Ibid., p. 11.
Wittgenstein, Ludwig, The Big Typescript: Typescript 213, Section- 2, p. 6e.
Ibid., Remarks No. 154.
Ibid., Remarks No. 139.
Ibid., Remarks No. 122.
Wittgenstein, Ludwig, On Certainty, G. E. M. Anscombe and G. H. von Wright, (eds.), Denis Paul and G. E. M. Anscombe (trans.), Basil Blackwell, Oxford, 1974. Henceforth, we will write OC.
Wittgenstein, Ludwig, Philosophical Grammar, Rush Rhees (ed.), R. Hargreaves and R. White (trans.), Basil Blackwell, Oxford, 1969. Henceforth, we will write PG.
Wittgenstein, Ludwig, The Blue and Brown Books, Basil Blackwell, Oxford, 1975. Henceforth, we will write BB.
Hester, Marcus B., "Wittgenstein\u27s Analysis of ‘I Know I am in Pain,\u27" The Southern Journal of Philosophy, Vol. 4, No. 4, 1966, p. 274.
Kenny, Anthony, Wittgenstein, Blackwell, Oxford, 2006, p. 147.
Ibid., p. 222.
Hacker, P.M.S., Insight, and Illusion: Wittgenstein on Philosophy and the Metaphysics of Experience, Clarendon Press, Oxford, 1972, pp. 256-264.
Temkin, Jack, "Wittgenstein on Epistemic Privacy," The Philosophical Quarterly, Vol. 31, No. 123, Apr. 1981, p. 98.
shawntoneil.com/data/texts/epistemology/dretske.pdf (Accessed on 25/08/2012), p.1.
info.sjc.ox.ac.uk/scr/hacker/docs/Knowledge%20of%20Pain.pdf (Accessed on 03/11/2012), p. 4.
Temkin, Jack, "Wittgenstein on Epistemic Privacy," p. 98.
Ibid., p. 101.
Kenny, Anthony, Wittgenstein, p. 147.
Ibid., p. 148.
Sankowski, Edward, "Wittgenstein on Self-Knowledge," Mind, Vol. 87, No. 346, Apr. 1978, p. 257.
Ibid., p. 302.
Ibid., p. 350.
Overgaard, Soren, "The Problem of Other Minds: Wittgensteinian Phenomenological Perspective," Phenomenology and the Cognitive Sciences, Vol. 5, 2006, p. 57.
Hacker, P. M. S., Insight and Illusion: Themes in the Philosophy of Wittgenstein, Clarendon Press, Oxford, 1986, p. 310.
Ibid., p. 24.
Wittgenstein, Ludwig, Wittgenstein’s Lecture’s on Philosophical Psychology 1946-47, P. T. Geach (ed.), University of Chicago Press, Chicago, 1989. Henceforth, we will write WLPP.
Ibid., p. 241.
Wittgenstein, Ludwig, Remarks on the Foundations of Mathematics, G. H. von Wright, R. Rhees, and G. E. M. Anscombe, (eds.), G. E. M. Anscombe (trans.), Basil Blackwell, Oxford, 1978. Henceforth, we will write RFM.
Backer, G. P., and Hacker, P. M. S., Wittgenstein: Rules, Grammar, and Necessity: An Analytical Commentary on the "Philosophical Investigations," Blackwell, Oxford, 1985, p. 258.
Ibid., p. 259.
Ibid., p. 259.
Ibid., p. 259.
Wittgenstein, Ludwig, Zettel, G. E. M. Anscombe and G. H. von Wright (eds.), G. E. M. Anscombe (trans.), Basil Blackwell, Oxford, 1967. Henceforth, we will write Z.
Wittgenstein, Ludwig, Last Writings on the Philosophy of Psychology, Vol. II, G. H. von Wright, and Heikki Nyman (eds.), C. G. Luckhardt and M. A. E. Aue (trans.), Basil Blackwell, Oxford, 1992. Henceforth, we will write LWPP.
Pradhan, R.C., Language, Reality, and Transcendence: An Essay on the Main Strands of Wittgenstein\u27s Later Philosophy, Overseas Press, New Delhi, 2009, p. 155.
Ibid., p. 157.
Gillett, Grant, "Wittgenstein on the Mind," p.111.
McGinn, Colin, The Character of Mind, Oxford Universit
Il tempo che resta: paradigma d\u27attualità
No full textAs is well known, Giorgio Agamben’s reading of Saint Paul’s Letter to Romans in The Time that remains is focused on the irruption of a messianic temporality in the secular time. Through the identification of this experience with a «time contraction», the final time, namely the time of the «now» is unavoidably connected with all variety of mundanity. From this perspective, in this paper I intend to shed light over some of the most complex arguments developed in The Time that remains by a comparison with the authors to whom Agamben implicitly refers to. Following Agamben’s analysis, I argue that his narrative inspection of the Pauline notion of time is based upon the assumption of time as a metaphor of every lived-experience and the claim that the «time of the end» as an existential paradigm constitutes an important legacy for the actuality
Inteligibilidad e historicidad de la experiencia en Hegel
No full textThis paper defends that, if we understand historicity as rejection of the necessity to refer to something transhistorical in order to explain the human effort to make experience intelligible, then the author that connects inteligibility and historicity in the project of modernity is Marx, not Hegel
Diego S. Garrocho, Sobre la nostalgia (Madrid: Alianza Editorial, Madrid, 2019).
No full textNel saggio Sobre la nostalgia, Diego S. Garrocho propone una interpretazione del concetto di nostalgia, in relazione al concetto piú generale di rimpianto. L\u27uomo è un animale che rimpiange: il sentimento di mancanza primigenia che caratterizza l\u27essere umano lo porta a provare dolore per il ricordo di un tempo passato che non può piú tornare. Nella sua caratterizzazione moderna, il rimpianto assume i connotati di nostalgia, esperienza emotiva di cui si conosce la data di invenzione. Questa passione tipicamente umana, inizialmente considerata come malattia, si nobilita nel XIX secolo fino al momento in cui, negli ultimi decenni del XXI secolo, diventa una caratteristica generazionale in un momento storico in cui la promessa del progresso non è stata mantenuta: oggi, la nostalgia si è trasformata in un desiderio di tornare al passato per vivere il futuro come si viveva allora, quando ancora si prospettava come un tempo di realizzazione della speranza.
In the essay Sobre la nostalgia, Diego S. Garrocho provides an interpretation of the concept of nostalgia, in relation to the more general concept of regret. Man is an animal that regrets: the feeling of lack that characterizes the human being leads him to feel pain for the memory of a past time that can no longer return. In its modern characterization, regret takes on the connotation of nostalgia. This human passion, initially considered as illness, became ennobled in the 19th century until, in the last decades of the 21st century, becomes a generational characteristic: nowadays, the promise of progress was not kept and nostalgia has become a desire to go back to the past, when the future was still considered as the time of hope
Il circolo soggettivo-oggettivo. Dal limite della cultura del soggettivo alla filosofia dello spirito: il presupposto della libertà soggettiva del regno dello spirito.
No full textIn his reflection Hegel identifies the possibility of a "new metaphysics" or "first science" in the thought of circularity between “historical” and “logical”. The cultural situation of his age reflects a time of splitting which is accompanied by the need for the absolute. Therapy is entrusted to thought as an interpretative practice of the present, using criticism as pharmakon. The limit of the culture of the subjective produces in human beings a melancholy estrangement from their own time, leaving the track of gestation of a new world unexplored. Returning to ancient metaphysics starting from the Modern brings into play the translation of the logical into the speculative. The transition from dynamism and richness of reality to the ideal, from the finite to the infinite, from the logos to the idea does not dissolve the knots of resistance of reality, the complexity of the subjective. The circle curves into the spiral that refers to the “historical” to the “logical” and tests the “logical” through the “historical”. The gap produced by the modern awareness of subjective freedom is not irrelevant. All that remains for Hegel and philosophy is to accept the unstoppable progression, immanent to the finite, recognizing that "philosophy" is nourished by philosophizing, that theory starts from praxis and that the philosopher is assigned the moment of the "end of the day”
Pensar lo inexpresable. El núcleo de lo dialéctico entre Platón y Hegel.
No full textThe aim of this article is to analyze some characteristics of Hegelian dialectics, trying to define its centrality in the process of thought and investigating its limits. To this end, I will propose a hypothesis that implies a parallel reading of the meaning of dialectics at some moments in Platonic philosophy (particularly around the "Unwritten Doctrines") and others in Hegel\u27s philosophy, especially in the Science of Logic. This confrontation will allow us to draw a line of conjunction between both authors and to elucidate the chiasm between history, thought and dialectics
Hegel sobre la vulnerabilidad civil: la integración estatal de los judíos
No full textThis paper breaks down Hegel’s remarks on Jewish religion in his writings focusing on philosophy of religion and the proposal he makes in the Principles of Philosophy of Right regarding the civil integration of Jew people, which counts as a groundbreaking analysis of the Jewish question in Hegel’s historical and national context. The paper also tackles key features of the influence that Eduard Gans might have had about the perception that Hegel adopted with regard to the situation of the Jews in the German civil society at the beginning of XIX Century
Dialectic as a living form. Hegel\u27s dialectical reason
No full textThe aim of this paper is to show how reason moves through living forms of thinking, or rather, through living concepts. The first part of this paper will deal with the contradiction. Part two is dedicated to the concept, since it is an essential moment of reason. The living movement of the concept leads to the third part, which deals with life and the living (das Lebendige) within logic. In conclusion, a brief outlook will be given on how to go further in thinking with this concept of reason