By Nandita Biswas Mellamphy
Following Nietzsche's demand a philosopher-physician and his personal use of the physically language of health and wellbeing and disease as instruments to diagnose the diseases of the physique politic, this publication bargains a reconstruction of the concept that of political body structure in Nietzsche's concept, bridging gaps among Anglo-American, German and French colleges of interpretation.
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Additional info for The Three Stigmata of Friedrich Nietzsche: Political Physiology in the Age of Nihilism
BGE, sixty one. WP, 425. BGE, forty three. GS, 382. three The Dynamics of competition and the Transformation of the Übermensch 1. 2. three. four. five. 6. 7. eight. nine. 10. eleven. 12. thirteen. 14. 15. sixteen. 17. 18. 19. 20. 21. 22. Yovel (1986) ix. TI, Foreword. Müller-Lauter, xi. Müller-Lauter, sixty two; cf. Nietzsche, WP, 567. WP, 540. Müller-Lauter, 64–5. WP, 862; cf. , Müller-Lauter, sixty four, sixty five. WP, Preface, three. WP, 1020. Müller-Lauter, seventy three. Ibid. WP, 1026; Müller-Lauter, seventy three. WP, 999. Müller-Lauter, sixty eight. WP, 1053. WP, 259; cf. WP, 967. ‘Once and for all, there's a good deal i don't need to know. – knowledge units bounds even to knowledge’, TI: Maxims and Arrows, §5. even supposing Nietzsche makes use of the time period ‘wisdom’ right here, Müller-Lauter calls this a ‘wisdom of restricting wisdom’ that's finally grounded in aggrandizing a sense of power. The clever type’s knowledge strives for limitless wisdom of the area and of the self, see Müller-Lauter, seventy five. WP, 996. Müller-Lauter, seventy five, seventy seven. Müller-Lauter, 70. Müller-Lauter, seventy eight. Müller-Lauter, 86. Notes 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. forty. forty-one. forty two. one hundred thirty five Müller-Lauter, 121. TSZ, half I: at the 3 Metamorphoses. Müller-Lauter, seventy seven. Strauss (1973) fifty five. Strauss (1983) 185. Strauss (1983) 189. Strauss (1983) 187–8. Strauss will repeat, summoning Aristotle, that ‘man is the no longer but fastened, no longer but proven beast (aph. 62): guy turns into common by way of buying his ultimate, fastened personality the character of a being is its finish, its accomplished nation, its height (Aristotle, Politics 1252b)’, Strauss (1983) 189. Strauss (1983) 189. Nietzsche in BGE 207 warns opposed to complicated the ‘objective’ brain with the ‘complementary’ nature of the thinker. whereas he claims during this aphorism that ‘objectivity’ is a welcome get away from ‘accursed ipsissimosity’, objectivity shouldn't be permitted with out warning. In a observation in this passage, Lampert notes that ‘gratitude for the welcome flight into objectivity will not be lead us to raise objectivity unduly: such ‘de-selfing, depersonalizing of the brain’ shouldn't be celebrated ‘as an lead to itself, as redemption, as transfiguration’. There does exist, despite the fact that, that which may be celebrated as each one of those 3 issues and the part culminates in an outline of this person … the good failure of objectivity is its lack of flair for subjectivity, accursed notwithstanding or not it's. “Know thyself” is misplaced within the subject’s flip to the target, and this type of loss is deadly is psychology is the trail to the elemental problems’, Lampert (2001) 189. BGE, 207. Ibid. Strauss (1983) 189–90. Strauss (1983) 189. Löwith, 37. Strauss (1983) one hundred ninety. Strauss (1983) 176. Müller-Lauter implicitly acknowledges this dialectical attribute of unfavorable philosophy: ‘What he smashes and what he preserves and accumulates are an analogous factor. it's smashed in its declare to autonomous validity; it's preserved as that which could serve the opportunity of conserving energy. As accumulation it's to be directed towards the objective of getting the Overman determine himself’, eighty. additionally, Daniel Conway explicitly addresses the dialectical personality of self-overcoming (qua Selbsaufhebung instead of as Selbsüberwindung): ‘Nietzsche commonly treats the logical technique of selfovercoming not just as inexorable – thereby elevating, once more, an “offensively Hegelian” stench – but in addition as typical.