By Ted Sadler
This difficult new interpreting of Nietzsche counters the hugely deceptive interpretation of post-modern commentators, mostly below the effect of Derrida. during this strong critique, the writer reconstructs Nietzsche's courting to Schopenhauer and Heidegger, and argues that Nietzsche was once now not, because the postmodernists contend, a relativist or pluralist, yet that he cultivated an existential appreciation of the reality. >
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Extra resources for Nietzsche: Truth and Redemption - Critique of the Postmodernist Nietzsche
Towards the end of the aphorism, when 26 Truth and Redemption Nietzsche says that 'a "scientific" interpretation of the world ... might be one of the most stupid of all possible interpretations', the word science is again in quotation marks. It is necessary to distinguish Nietzsche's views on science from his views on 'science'. Scientists in the true sense (who Nietzsche otherwise calls 'scholars') are simply not concerned, qua scientists, with the 'great problems and question marks', but when they make a pretence at this concern, when they attempt to philosophize within the 'horizon' of scientific theory, they become 'scientists' and therefore 'stupid'.
Nietzsche's conception of truth can seem like relativism, just as, in his later writings, the death of God can seem like nihilism. This appearance, however, depends on traditional ways of thinking about truth and value. Having effected a radical shift of ground, Nietzsche's artist-philosopher and Übermensch emerge on the other side of both relativism and nihilism. 33 The perspectivist commentators call for interpretations of Nietzsche which avoid the totalization or closure of his thought. On this score they have been especially severe on Heidegger's conception of Nietzsche as the 'last metaphysician' who thinks the Being of beings as will to power.
Once Nietzsche's conception of the existential radicalism of philosophy is understood, it will become plain that Nietzsche cannot be a perspectivist at this level. The postmodernist commentators, on the other hand, put all the emphasis on the distinction between discourses which recognize the perspectival character of all interpretation and those which do not. In this way the dogmatism/relativism couplet is maintained: metaphysical discourses which make a claim to unconditional truth are counterposed to post-metaphysical 'playful' or 'metaphorical' discourses which acknowledge their own relativity.