Nietzsche and Antiquity: His Reaction and Response to the by Paul Bishop

By Paul Bishop

This quantity collects a wide-ranging set of essays analyzing Friedrich Nietzsche's engagement with antiquity in all its points. It investigates Nietzsche's response and reaction to the idea that of "classicism," with specific connection with his paintings on Greek tradition as a philologist in Basel and later as a thinker of modernity, and to his reception of German classicism in all his texts. The publication can be of curiosity to scholars of historic background and classics, philosophy, comparative literature, and Germanistik. Taken jointly, those papers recommend that classicism is either a extra major, and a extra contested, proposal for Nietzsche than is frequently learned, and it demonstrates the necessity for a go back to a detailed awareness to the intellectual-historical context by way of which Nietzsche observed himself working. An know-how of the wealthy number of educational backgrounds, methodologies, and strategies of examining evinced in those chapters might be the single means for the modern student to return to grips with what classicism intended for Nietzsche, and therefore what Nietzsche ability for us this present day. The publication is split into 5 sections -- The Classical Greeks; Pre-Socratics and Pythagoreans, Cynics and Stoics; Nietzsche and the Platonic culture; Contestations; and German Classicism -- and constitutes the 1st significant research of Nietzsche and the classical culture in 1 / 4 of a century. The individuals are Jessica N. Berry, Benjamin Biebuyck, Danny Praet and Isabelle Vanden Poel, Paul Bishop, R. Bracht Branham, Thomas Brobjer, David Campbell, Alan Cardew, Roy Elveton, Christian Emden, Simon Gillham, John Hamilton, Mark Hammond, Albert Henrichs, Dirk t.D. Held, David F. Horkott, Dylan Jaggard, Fiona Jenkins, Anthony okay. Jensen, Laurence Lampert, Nicholas Martin, Thomas A. Meyer, Burkhard Meyer-Sickendiek, John S. Moore, Neville Morley, David N. McNeill, James I. Porter, Martin A. Ruehl, Herman Siemens, Barry Stocker, Friedrich Ulfers and Mark Daniel Cohen, and Peter Yates.

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Extra info for Nietzsche and Antiquity: His Reaction and Response to the Classical Tradition (Studies in German Literature Linguistics and Culture)

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It is a hard saying: for that God “conceals not and explains not, but only shows,” as Heraclitus has said. What does he show you? ” They never lived in proud isolation; their “education” was rather for a long time a chaos of foreign, Semitic, Babylonian, Lydian and Egyptian forms and concepts and their religion was a battleground of all the gods of the East—just as “German education” and religion is a chaos of every foreign thing and of the whole past, struggling with itself. Nevertheless, Hellenic culture did not become an aggregate, thanks to that Apollonian saying.

Homer has always been compelling not only for what he is but also for what came before him. This is his abyssal attraction. ” (KSA 1, 784). The question, which is meant to embarrass, implies another, this time about classicism’s own de- NIETZSCHE, HOMER, AND THE CLASSICAL TRADITION ♦ 21 votion to the Iliad, and its attraction to violence. In the same essay Nietzsche identifies as the fascinating core of Homer a pre-Homeric dimension (das Vorhomerische) that lies “behind the Homeric world” (KSA 1, 784).

Its account of Gobineau’s own views is accurate enough, yet it perpetuates some improbable assumptions about how ideas are transmitted, though in the case of the demonic figure of Wagner anything is possible, it seems: Of his abundant literary efforts, only his Essai sur l’inégalité des races humaines (1853-55) is now remembered. In this essay Gobineau simplified to the extreme current opinions on the “racial factor” in history and the hierarchy of races, white, yellow, and black. , qualities which could be perpetuated only if the race remained pure.

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