By Friedrich Nietzsche, Daniel Breazeale
Philosophy and fact deals the 1st English translation of six unpublished theoretical stories (sometimes known as Nietzsche's "Philosopher's Book") written simply after the ebook of The delivery of Tragedy and at the same time with premature Meditations. as well as the texts themselves, which probe epistemological difficulties on philosophy's relation to artwork and tradition, this booklet features a long creation that offers the biographical and philological details precious for realizing those usually fragmentary texts. The creation additionally incorporates a useful dialogue of Nietzsche's early perspectives bearing on tradition, wisdom, philosophy, and the Greeks.
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Additional resources for Philosophy and Truth: Selections from Nietzsche's Notebooks of the Early 1870's
He unquestionably held a rather idealized notion of them, which served him as something of a personal refuge from the spiritual poverty of the present. This, for example, is the way he defended his high evaluation of the significance of art: "The Greeks show us what art is capable of. If we did not have them our faith would be chimerical" (P , 39). Consequently, it is hardly surprising that when Nietzsche turned his attention to philosophy he attached special importance to determining the nature of philosophy during the tragic age of the Greeks.
Rather than a possible foundation for culture, knowing appears to be a substitute for it (P, 73 and 88). Finally, science cannot serve as a foundation for anything, not only because it opposes human needs and values, but because it stands in opposition to itself: the assiduous pursuit of absolute knowledge will turn into absolute nihilism. This happens when the critique of knowing turns into a self-critique, and science turns into philosophy. Thus in his unpublished writings of the early 1 870's, Nietzsche had already clearly grasped the basically nihilistic character of the demand for pure knowledge, an insight which appeared in print only many years later in the great works of his maturity, such as Book Five of The Gay Science and the Third Essay of The Geneology of Morals.
The most ordinary phenomenon is becoming, and with it Ionian philosophy begins. This problem reappears in an infi nitely intensified form in the Eleatics: they observed that our intellect does not comprehend becoming at all, and from this they inferred the existence of a metaphysical world. All subsequent philosophies struggle against Eleaticism. This struggle ends in skepticism. Another problem is the prob lem of purposiveness in nature. With this problem the opposition between spirit and body is brought into philosophy for the first time.