By Babette E. Babich
Why did Nietzsche declare to have "written in blood"? Why did Heidegger stay silent after global struggle II approximately his participation within the Nazi celebration? How did Hölderlin's voice and the voices of different, extra historic poets come to echo in philosophy? phrases in Blood, Like flora is a classical expression of continental philosophy that seriously engages the intersection of poetry, artwork, tune, politics, and the erotic in an exploration of the ability they've got over us. whereas targeting 3 key figures--Hölderlin, Nietzsche, and Heidegger--this quantity covers quite a lot of fabric, from the traditional Greeks to the vicissitudes of the politics of our instances, and methods those and different questions inside their hermeneutic and old contexts.
Working from fundamental texts and quite a lot of scholarly assets in French, German, and English, this e-book is a crucial contribution to philosophy's such a lot historic quarrels not just with poetry, but additionally with song and erotic love.
"Babich's scholarship is outstandingly wide-ranging; she is likely one of the most suitable Nietzsche students; her arguments are provocative; and her type is fluent and elegant." -- Véronique M. Fóti, writer of Epochal Discordance: Hölderlin's Philosophy of Tragedy
"This is a piece of serious scholarship and philosophical sensitivity that pulls impressively on German literature and suggestion. this is often in no way an antiquarian booklet, yet one who is totally engaged with modern concerns within which those figures are very important, matters starting from philosophical complicity in tyranny to the hermeneutics of structure to the inspiration of the genuine in Nietzsche and Lacan." -- Gary Shapiro, writer of Alcyone: Nietzsche on presents, Noise, and Women
About the Author
Babette E. Babich is Professor of Philosophy at Fordham collage and is the editor of Habermas, Nietzsche, and important idea and the writer of Nietzsche's Philosophy of technology: Reflecting technology at the flooring of artwork and lifestyles, additionally released through SUNY Press.
Read or Download Words in Blood, Like Flowers: Philosophy and Poetry, Music and Eros In Hölderlin, Nietzsche, And Heidegger (Suny Series in Contemporary Continental Philosophy) PDF
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Extra resources for Words in Blood, Like Flowers: Philosophy and Poetry, Music and Eros In Hölderlin, Nietzsche, And Heidegger (Suny Series in Contemporary Continental Philosophy)
Heidegger commands the seduction of a prophecy drawn from Nietzsche’s sardonic (more than a few scholars have ventured their explanations of the reasons Nietzsche had for adding this) fourth part to the book that the present author, with all due caution, cannot but regard as Nietzsche’s Trojan horse, that is, his most dangerous gift to the reader, indeed, a book that destroys as it gives: Thus Spoke Zarathustra: A Book for All and None. Heidegger will make this the key to his esoteric reading of Nietzsche, a key he takes from Nietzsche himself.
Accordingly, so the reasoning seems to go, assuming that Nietzsche was able to fabricate or “invent” whole vistas of ﬁctive conventions, like pre-Platonic philosophy or the idea of the Dionysian, he can also be said to have invented a vision of truth, a vision of science, and even a vision of what physicists do (described with a word from his own discipline as an “interpretation” of, rather than a given “fact” about, the world [BGE §22]). When Nietzsche remarks that “maybe it has begun to dawn on ﬁve or six minds that physics too is no more than an interpretation and arrangement of the world” (BGE §14), identifying a certain scientiﬁc methodology (simplicity) as a deliberate articulation of the “greatest possible stupidity”24 and goes on to then criticize the “prejudices” of science or the “crudity and naïveté” of calculative scientiﬁc convention (GS §123 and §373), or else when Nietzsche debunks the Enlightenment conviction concerning the opposition between logos and myth, declaring that the “biggest myth is the myth of knowledge” (KSA 13, 141), Nietzsche’s claims, so we are constantly assured by his most analytic interpreters as well as (and we should not miss the parallel here) by his philological readers and his literary interpreters, are not to be received as philosophically earnest propositions.
We shall later see that Nietzsche here echoes both Wilhelm von Humboldt’s insights into language as well as Hölderlin’s reﬂections on the relationship between the native and the foreign. 14 Yet it is important to emphasize that Nietzsche does not simply restate Gerber’s project, as scholars of contemporary philology, tracing the doxography of Nietzsche’s own texts, claim. It is important to emphasize the scholarly sophistication Nietzsche supposed to belong to the rigorous science of philology.