By Nietzsche, Friedrich Wilhelm; Emden, Christian; Nietzsche, Friedrich Wilhelm
From the early 1870s during the Eighties, language, recognition, and the physique stood as cornerstones of the philosophical undertaking that culminated in Nietzsche's "anthropology of knowledge". announcing either the timeliness and lasting price of Nietzsche's writings in this interval, Emden argues that they weren't in line with a particular figuring out of the philosophy of language or a particular notion of fact yet have been as an alternative formed by means of his curiosity within the thought of information, philological scholarship, and modern existence sciences. Leveraging a very remarkable command of eighteenth- and nineteenth-century clinical and philological texts, Emden is ready to situate Nietzsche's writings on language and rhetoric inside of their wider historic context, permitting him to distill the content material of Nietzsche's writing from the shape of his radical presentation. within the procedure, Emden unearths Nietzsche as extra well timed and no more outrageous than he's largely regarded as, showing in its place as a robust philosopher drawn to realizing the philosophical import of the heady medical advancements of his day. eventually, drawing on a lot formerly unpublished and undiscussed Nietzsche fabric, Emden examines the position of metaphor and interpretation, reasserting the relevance of rhetoric to philosophy, in consonance with Nietzsche's personal statements and practices. Christian J. Emden is an assistant professor of German reviews at Rice collage. it is a quantity within the "International Nietzsche reports" sequence, edited through Richard Schacht
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Additional resources for Nietzsche on language, consciousness, and the body
Nietzsche’s conception of rhetorical thought is often discussed exclusively in the light of his many theoretical reﬂections on the ﬁgurative character of language, and much attention has been devoted to his undeniably fervent interest in the epistemological implications of tropes such as metaphor and metonymy. This is, of course, an important aspect of his linguistic thought, and its inﬂuence on his philosophical enterprise as a whole should not be dismissed. First, Nietzsche’s concern with what we might term the “philosophy of tropes” has many consequences for his continually revised conception of the relationship between language and thought throughout the 1870s, as well as for his later reﬂections on interpretive activity as a quasi-anthropological foundation for both knowledge and reason, which increasingly came to the fore in the early 1880s.
This development will lead us to rather difﬁcult questions at the core of Nietzsche’s understanding of the relationships among language, thought, and knowledge. For instance, how do people reach consensus about their society’s core values? What is the epistemological status of such values with regard to their conceptual foundations? How must people use language if they are to refer to and grasp the complexities that make up their social and natural environment? Is there something like a fundamental rhetoricity of language and experience, and how does this affect the values and beliefs with which we attempt to explain our world?
As a consequence, he regards Thales as having been the ﬁrst of the sophoi and the profession as having begun with the seven sophoi of the oracle at Delphi (KGW II/4, pp. 219, 225, 227–29). Given this understanding, the sophoi stood in close relation to religious ritual as well as to linguistic, musical, and dramatic performance, and philosophy itself becomes ﬁrst of all an advanced form of poetic discourse still submerged in mythical images (KGW II/4, pp. 217, 224). But—and this is an important aspect of his understanding of ancient Greek philosophy in general—Nietzsche links their philosophical approach to a new interest in language, inasmuch as preSocratic philosophy stresses the conceptual dimension of thinking itself.