Looking after Nietzsche by Laurence A. Rickels

By Laurence A. Rickels

This ebook, just like the post-Heideggerian reception of Nietzsche, rides out the splits and frays of the textual content providing an up to date examine foreign Nietzsche scholarship. incorporated are issues comparable to the collaboration of German concept with the increase of nationwide Socialism and the alliance among Nietzschean family tree and Freudian tradition feedback in regard to expertise and the subconscious, the prestige of ethical imperatives from Kant to Heidegger, and Heidegger's alleged rediscovery of Nietzsche because the "last metaphysician." taking care of Nietzsche is nonexclusionary within the hazards it takes; each thread of "Nietzsche" is pursued all through its labyrinthine entanglements.

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The idea of freedom, and as a consequence freedom itself, thus has its origin in the sphere of those who, because they lack energy, are not "forced" to identify will and deed, subject and action.

From the perspective of practical reason, an act of language is to be thought of not as the use of linguistic instruments toward ends that lie beyond this use, but rather primarily as an advocation of the very claim to be an end in itself.  In this way genuineness of interpretation is the agent of the law, because it does not deny the alterity of the other by means of objectification, but speaks differently, allegorically, and thereby continues the very process of alteration out of which it arises.

Since the concept of God arises, however, only where the moral law already functions, the "authentic interpretation" defines itself as self­interpretation not of the divine will but rather of finite reason, and further, as the self­interpretation of the moral law.  Just as the law in its interpretation refers purely to itself, so too does the interpretation in the law refer only to the task of self­realization as both interpretation and as law.  The ''authentic interpretation" decrees (for it is law) a mode of acting, knowing and relating to the world as if there were a universal rule of nature according to which all individual actions, including linguistic acts, could communicate with each other in the homogeneous continuum of a universal rule and of a common language.

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