Heidegger came to rue not his  claims of resistance but surely the challenge of wrestling with Nietzsche as he reflected in retrospect: ‘Nietzsche hat mich kaput gemacht’ (Gadamer, 1996, cf. It  is  not,  Nietzsche takes care to underline  this, that  higher education  today does not ‘produce either the  scholar or the   civil servant or the money maker or the cultural philistine’,  lacking  in  all  Nietzsche  saw  around him, lacking in abundance and which we can still see today, that which led him to take ‘Schopenhauer as educator is actually to educate’. I am still concerned to explore the question of Nietzsche as educator. Some society journals require you to create a personal profile, then activate your society account, You are adding the following journals to your email alerts, Did you struggle to get access to this article? Click the button below for the full-text content, 24 hours online access to download content. In  Open  secrets:  Literature,  education,  and  authority from J-J. (1994). Their nature enables them to develop into higher humans, if they realise their potential by working hard at enhancing themselves. Nietzsche: Postvorsokratiker-Vorpostmoderner. Ibid., p.38 fn. Nietzsches  Wissenschaftsphilosophie. Berlin: de Gruyter. MP: An Online Feminist Journal, 3(1), 57–78. At an early stage in his career Nietzsche saw his philosophic mission as anti-Platonic. Cambridge, MA: MIT Press. Nietzsche makes an empirical assumption that many Enlightenment thinkers have questioned, that the cultural distinction between the few and the many is unbridgeable. This is the eternal return of the same. This opposition is salutary, however, in that each form of culture moderates the excesses of the other so that both jointly can aim to perfect what Nietzsche claims is our bifurcated human nature. Cf. (eg, for a reading with minimal engagement with the literature, although there are many who write on Deleuze and Zarathustra, see Tubbs,  2005, and for a more general engagement with Deleuze and education, still surprisingly narrow in breadth but at least with a subtitle reminiscent of Nietzsche, the  contributions to Carlin & Wallin, 2015). The aim is the same as in art - its very own transfiguration and redemption (Erlösung)’ Google Scholar. See, further, UM 2.9 on the deadly truths that would reveal the meaninglessness of nature and hence reintroduce Silenus’ truth on a mass scale, which, in Nietzsche’s mind would lead to the ‘people perish[ing] of petty egoism, ossification and greed’. The ‘aristocratic radical’ defenders include: B. Detwiler (1990) Nietzsche and the Politics of Aristocratic Radicalism. La gestation de la pensée occupe plus d'un an, Nietzsche revenant sur Wagner et Delacroix au printemps de l'année suivante, à l'occasion de la lecture des Salons et autres écrits esthétiques de Baudelaire, avant de se livrer à de premiers essais de rédaction dans les Fragments postâmes des mois de juin-juillet 1885 (KSA, t. XI, p. 476, 491, 493, et surtout p. 590-592). Authenticity and learning: Nietzsche’s educational philosophy. Why Nietzsche has once again become an inspiration  to  the  far-right. In practice, this can mean that when Nietzsche turns out to have had his ponderous depths in addition to those we attribute to him, we can be inclined to discount those in advance. This translation of his collection of lectures and essays originally published in 1982 portrays Nietzsche being primarily interested in science, albeit taken off course for a time by Wagner and their shared interest in Schopenhauer. Nietzsche. Interpretation,  3(2  &  3),  97–113. N was nuts. 103–117. Oxford: Oxford University Press. Löw,  R.  (1984). When someone asks what a Nietzsche quote means. See F. Nietzsche (1994) On the Genealogy of Morality, Trans. We also use third-party cookies that help us analyze and understand how you use this website. Fitzsimons,  P.  (2007). Accordingly, I disagree with those theorists like Owen (n. 42) who seek to find the egalitarian elements in Nietzsche. Manuscrit siglé MP XIV 1b (groupe de fragments numéro 23 dans l’édition Colli-Montinari : voir KSA 8, p. 404 sq.). See also Nietzsche’s suggestion that the ‘whole life of a people reflects impurely and confusedly the image offered up by its highest geniuses: these are not the product of the masses, but the masses show their repercussion,’ an indication of Nietzsche’s view of the second view of culture and the productive character of its individuals (KSA 7.19(1)). New York: Springer. Cambridge: Cambridge University Press. Nietzsche goes on to list  ‘the greed of the state’ and to explore the cupidity of those who are aware of (these are the cultural philistines) their own ‘ugly or boring content and want to conceal the fact with so-called “beautiful form”,’ an assessment which permits Nietzsche to talk about some of what can seem the more harmless aspects of cultural  imperialism,  Germany  vis-‘a-vis  France  after  the  then-recent  Franco- Prussian war, leading to nationalistic cupidity, and  then,  fourthly,  ‘the  greed  of  the  sciences’. (SE §8). For  his  self-absorbed  part, Zarathustra prefers to assume the  crowd is  there to hear  him, he  descended  from his  mountain to speak to them. London: Routledge. Nietzsche borrows the test for the true philosopher from his favorite author, Lucian and his little dialogue ‘Philosophies for Sale’ (cf., for discussion, Babich, 2013, p. 63): Let the philosophers grow untended, deny them all prospect of place and position within the bourgeois professions, cease to entice them with salaries, more, persecute them, show them  disfavour  —  you  will  behold miracles! Batailles  Kriegstagebücher  Sur  Nietzsche  (pp. The ‘fundamental idea of culture’ consists of this ‘perfecting of nature’. — everything is will against will”: the whole note bears the title: “Exoteric — esoteric.” For a defense of Nietzsche’s ‘perfectionism’ across his entire corpus see Daniel Conway (1997) Nietzsche and the Political, pp. Lambert, L. (1997). Hoyer,  T.  (2002). Gedanken  aus  der  Landschaft  Zarathustras. Cambridge: Cambridge University Press. For Nietzsche, ancient communities did not lead to this dehumanization or alienation of citizens from the political community, in part because politics and culture were not disentangled as they have become in the modern age. Regrettably, and only because it does not render the now-standard sequence of the Colli-Montinari edition, Breazeale’s translation is of limited utility to the specialist scholar. Nietzsche specifies that hidden mechanism as a … There has been no shortage of readers who take Nietzsche as educator (cf., for a by no means exhaustive  list: Allen, 2017;  Aviram, 1991;  Bell,  2007; Cooper, 1983;  Fairfield,  2017;  Fitzsimons, 2007;  Gordon, 1980;  Havenstein, 1921;  Johnston, 2005;  Lemco, 1992; Löw, 1984;  Murphy, 1984; Peters, Marshall, & Smeyers, 2001; Rattner, 1994; Rosenow, 2000; Solms-Laubach, 2012, 139f, etc.). Babich, B. See, for instance, F. Nietzsche (n.d.) ‘On the Future of Our Educational Institutions’ (FEI), tr. 276–277). Havenstein, M. (1921). Jahrhunderts. Awaiting education: Friedrich Nietzsche on the future of our educational institutions. Sign in here to access free tools such as favourites and alerts, or to access personal subscriptions, If you have access to journal content via a university, library or employer, sign in here, Research off-campus without worrying about access issues. ), The solution to the riddle of the crossroad of  past and future, fore and aft,  is  the  howling  dog, Hecate’s dog (see Babich, 2010b, 97, cf. Albany: State University of New York Press. To say this again: no matter what, you will be reborn, again and again and again. Why not, and I argue elsewhere that a case could well be made, for Kant or for Hume? See preface to F. Nietzsche ‘Philosophy in the Tragic Age of the Greeks’, tr. Oxford: Blackwell. Rowthorn, D. (2017). Thus he writes, for example, The  Gay  Science—published in two parts, beginning with The Gay Science, Books 1-4, ending with the thought Nietzsche names his most ponderous: das grösste Schwergewicht—the  greatest  heavyweight. (2008). Nietzsche as philosopher. Or not much rather Goethe, whom Nietzsche himself sets together with Hafiz, for that matter? Members of _ can log in with their society credentials below. Young also nicely describes Nietzsche’s early encounter with Schopenhauer as the existential concerns that animated his interest. Josefine Nauckhoff, aphorism 357. 7[ 7], OPC, vol. 1867]), pp. Mongré,  P.  [Felix  Hausdorff]  (1897). In: K. Ansell-Pearson, & H. Caygill,  (eds),  The  fate  of  the  new  Nietzsche (pp. I have read and accept the terms and conditions, View permissions information for this article. This site uses cookies. But so far from praise, Ulrich  Wilamowitz-Möllendorff   insisted   to   us,   and   scholars,   especially   Nietzsche   experts,   have believed him ever since, unswerving, that Nietzsche’s work was proof of a lack of erudition (Wilamowitz-Möllendorff,  2000). See also, among other contemporary democratic theorists, J. Tully, who defends an ideal of civic participation and excellence indebted to these 19th-cent. (Ibid.) Westport, CT: Bergin & Garvey. Here, permit to underline my gratitude to the late Patrick Aidan Heelan for first bringing this book to my attention as an illustration of axioms, which physical axiomaticity he connects with quantum mechanics in The Observable, Heelan, 2015, and see too Heelan, 1983. (See Brisson & Meyerstein, 1995. M. S. Green (2002) Nietzsche and the Transcendental Tradition. Irigaray, L. (1991). As reborn, your consciousness is no more connected to the consciousness of any past lives’ consciousness than your consciousness is identical with the consciousness of drinking this morning’s cup of coffee, assuming you were conscious enough to remember to  have  a  cup  of  coffee to begin with. critics (part 1): Tully (2008) Public Philosophy in a New Key. Philosophy as a way of life. Das grösste  Schwergewicht—the  greatest  heavyweight is self-announced  as  Nietzsche’s  most ponderous thought. ‘The Prophet of Our Laughter: Or Nietzsche — as Educator’ (O’Hara,  1981), the disjoint force of the title depends upon the thought slash — to render the German Gedankenstriche in place of what we call a ‘dash.’. (1997). But the remedy Nietzsche proposes for getting rid of bad philosophers  as these nonetheless wind up being in the majority is not likely to be a popular  one: cease  to  reward them, he proposes, and they will flee. (SE §7) Here for Nietzsche, the true lament: Schopenhauer like many artists and philosophers seems to exist rarely and by chance, and above all to exist ‘as a hermit or a wanderer who has lost his way and been left behind’. Not that it mattered given that that dancing star too would have to die. pub. Thus I cited Strong’s provocative language of ‘philosophical cruising’, and I do not think this is far off as a description of the educators Nietzsche ‘tried on’ as he  tells us, as possibilities to be further explored: he mentions a range of those he settles on, in his journeys to the past, the underworld of  dead interlocutors,  companions,  teachers,  matched  in  this case one against the other, as  paired  thinkers:  ‘Epicurus  and  Montaigne,  Goethe  and  Spinoza, Plato and Rousseau, Pascal and  Schopenhauer’. KSA volumes 7-13, by contrast, contain Nietzsche’s famous Nachlass , the unpublished, posthumous notes and fragments. 266–7. London: Routledge. The philosophic question of the selective sameness of the eternal return of the same is echoed in eternity not in time (and thus,  as  we  explore  this  below,  Gilles  Deleuze  tells  us  we  are not talking about things coming back as they were,  the  same,  again,  to  be  experienced,  the  same, again). KSA 9:11[157], 11[203], 11[311]), and he continually makes use of traditional images of cyclical time, such as the wheel (Rad) of time and the image of the ourobouros. Are They Good? View or download all content the institution has subscribed to. The email address and/or password entered does not match our records, please check and try again. Würzburg:  Königshausen  &  Neumann. Princeton: Princeton University Press. (1999). Nietzsche's analysis of nihilism as the self-dissolution of the will to truth, of "truth at any price," is well known. London/New York: Continuum. Nietzsche, culture, and education. Nietzsche [L6/L7] 2016-7 Overview: This course seeks to explain and examine Nietzsche’s philosophy by focusing on a number of key interpretive issues. München 1980. Fairfield, P. And for Nietzsche if philosophy has fallen into disrepute or non-regard it is because it offers nothing but ‘lecture-hall wisdom and lecture-hall cautiousness’. (Deleuze, 2005, p. 89; cf. Get Textbooks on Google Play. Barnes, J. Nietzsche approached the problem of nihilism as a deeply personal one, stating that this problem of the modern world had "become conscious" in him. How can the thought of ‘what is heaviest and blackest’ work  as  Nietzsche  says  it  does  and what does it mean to emphasize the Pythagorean cure of biting  into it? ),  Nietzsche,  epistemology,  and  philosophy  of science. Nietzsche’s view of culture in some ways matches with Scruton’s view of ‘high culture’, but Nietzsche does still follow Herder in incorporating something of what Scruton calls ‘common culture’. Nietzsche goes on further  to list,  by count,  the various attributes  of the scholar. Double Hermeneutics and  Citation in Philosophy,  Asphodel and  Alan Rickman, Bruno Latour and the ‘Science Wars’. München: Deutscher Taschenbuch Verlag. Thus we scarcely  remember  our  own  present  lives  as  we  live  them  now, we are barely conscious of them (the window, Nietzsche says, of consciousness  is  small)  how  would we remember lives past and past and past? Babette Babich,  Fordham University,  The Jesuit University  of  New York  City, New York, NY, USA babich@fordham.edu, Educational Philosophy and Theory EPAT Editorials, Educational Philosophy and Theory EPAT Book Series, Philosophy of Education Society of Australasia. Gordon, M. (2016). by Anne Boyman. Thus Nietzsche as educator seems more than merely an apt epithet, stolen as many titles for studies of Nietzsche are stolen from his own work. Nietzsche as educator: A reexamination. 263–290). 43–50. 1, pp. Oxford: Oxford University Press. Rochester, NY: University of Rochester Press. See BT 92 for Nietzsche’s appropriation of Schiller’s Naïve and Sentimental Poetry. Introduction “AMONG MY WRITINGS my Zarathustra stands alone” (Innerhalb meiner Schriften steht für sich mein Zarathustra; EH preface §4; KSA 6, 259). To read the fulltext, please use one of the options below to sign in or purchase access. Duke, G. (2010). …  Suddenly it will be empty, everyone will have flown the nest: for it is easy to get rid of    bad philosophers, one has only to cease rewarding them. (cited in Danto, 1980,  p.  7,  cf. For a rich, illuminating discussion of Nietzsche’s approach to history, see C. Emden (2008) Friedrich Nietzsche and the Politics of History. Whitman, J. Q. Nietzsche’s legacy for education: Past and present values. What Schopenhauer offered, what Nietzsche intended  to  offer  for  his  own  part  was dangerous thought. (Cf. Princeton: Princeton University Press. As V. Lemm rightly points out, Cavell and Conant only emphasize this first consecration to culture in their intrapsychic account of Nietzsche’s perfectionism. Rather, Nietzsche’s culture specifically incorporates tragic wisdom and justifies human life nonetheless. The prophet of our laughter: Or Nietzsche as — educator?.