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Nietzsche For and Against the Enlightenment

Published online by Cambridge University Press:  08 December 2008

Abstract

This essay explores Nietzsche's attitude to the Enlightenment, which the author argues underwent a major reversal between his so-called middle works and his later writings. The author examines the nature of this change and considers some of the reasons behind it. In the process, some of Nietzsche's “postmodern” admirers are taken to task for appropriating his criticisms of the Enlightenment without acknowledging his ambivalence toward it. Furthermore, the radical change in Nietzsche's view of the Enlightenment is taken as evidence of the periodization of his thought, which some prominent Nietzsche scholars (e.g. Walter Kaufmann) have disputed.

Type
Research Article
Copyright
Copyright © University of Notre Dame 2008

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References

1 Lyotard, Jean-François famously defined postmodern as “incredulity toward metanarratives” (The Postmodern Condition: A Report on Knowledge, trans. Bennington, G. and Massumi, B. [Minneapolis: University of Minnesota Press, 1997], xxiv)Google Scholar. Among the “two great legitimizing ‘myths’ or narrative archetypes” of modernity which have lost their credibility Lyotard includes “the tradition of the French eighteenth century and the French Revolution” (ix).

2 Robinson, Dave, Nietzsche and Postmodernism (Cambridge: Icon Books, 1999), 35Google Scholar. Among writers commonly associated with “postmodernism,” Nietzsche's influence is most apparent in the works of Michel Foucault, Jacques Derrida, Paul de Mann and Richard Rorty. For a very good overview of the arguments for and against the postmodern appropriation of Nietzsche, see Nietzsche as Postmodernist: Essays Pro and Contra, ed. C. Koelb (Albany, New York: SUNY Press, 1990). Also, see Thiele, Leslie Paul, “The Agony of Politics: The Nietzschean Roots of Foucault's Thoughts,” American Political Science Review, 84, no. 3 (1990): 907–25CrossRefGoogle Scholar; Holub, Robert, “Nietzsche as Postmodernist,” Postmodern Culture, 2, no. 2 (January 1992)CrossRefGoogle Scholar; Sadler, Ted, “The Postmodern Politicization of Nietzsche,” in Nietzsche, Feminism and Political Theory, ed. Patton, P. (St. Leonards, NSW: Allen and Unwin, 1993)Google Scholar; Schrift, Alan, “Nietzsche's French Legacy,” in The Cambridge Companion to Nietzsche, ed. Magnus, B. and Higgins, K. (Cambridge: Cambridge University Press, 1996), 323–55CrossRefGoogle Scholar; Gemes, Ken, “Post-Modernism's Use and Abuse of Nietzsche,” Philosophy and Phenomenological Research, 62, no. 2 (March 2001): 337–60CrossRefGoogle Scholar.

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6 Kaufmann, Walter, Nietzsche: Philosopher, Psychologist, Antichrist, 4th ed. (Princeton, NJ: Princeton University Press, 1974), 400Google Scholar. Kaufmann also writes: “The notion, however, that Nietzsche sympathized with the Enlightenment, admired Socrates, despised nationalism, and advocated race mixture only in his middle period, while he later broke with this tradition, became a racist, espoused a ‘psychologism’ and became close to Nazism, is entirely unwarranted” (295).

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22 Nietzsche singled out the revolutionary Comte de Mirabeau as a rare exception for his transcendence of ressentiment. (See The Gay Science, section 95, p. 92 and On the Genealogy of Morality, ed. K. Ansell-Pearson, trans. C. Diethe [Cambridge: Cambridge University Press, 1994], essay 1, section 10, 24).

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