By Élodie Boublil, Christine Daigle
What are the demanding situations that Nietzsche's philosophy poses for modern phenomenology? Elodie Boublil, Christine Daigle, and a world crew of students take Nietzsche in new instructions and make clear the resources of phenomenological process in Nietzsche, echoes and impacts of Nietzsche inside of glossy phenomenology, and connections among Nietzsche, phenomenology, and ethics. Nietzsche and Phenomenology bargains a historic and systematic reconsideration of the scope of Nietzsche’s thought.
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Extra resources for Nietzsche and Phenomenology: Power, Life, Subjectivity (Studies in Continental Thought)
And Erste Philosophie, Hua VIII, 54th lesson. In these, Husserl’s monadological speculations go back to 1907–8. ] 46. ” This is the last sentence of the lectures in Erste Philosophie (Hua VIII, 190). On this, compare also the studies on Husserl’s opinion on classical idealism and rationalism [references to 18ff and in particular 49ff. ]. 47. See CM, in particular §33, 67. 48. See CM, §38, 77–80. 49. See the first paragraph of this essay, as well as paragraph 13, 17–18. 50. Löwith has revisited this point many times; see, for instance, “Nietzsche’s Revival of the Doctrine of Eternal Recurrence,” 214–22.
Nietzsche is not rejecting the possibility of a noumenal world; he merely declares it to be without any effect. What really matters to the human being is the phenomenal world, and this world depends entirely on our human head. It is therefore thanks to the existence of our consciousness that the phenomenal world is born, the only world that matters to us. It is the human being that makes its world, this world that is “so marvelously variegated, frightful, meaningful, soulful, it has acquired colour—but we have been the colourists: it is the human intellect that has made appearance appear and transported its erroneous basic conceptions into things” (HTH I §16).
In it, we see Nietzsche’s interest in Kant quickly evolve into a phenomenological approach. While he may initially find the distinction between the phenomenal and the noumenal appealing, he does not follow Kant’s move toward a more idealist understanding of noumena. His phenomenological views form his response to—and his overcoming of—Kant. Indeed the thing in-itself that may lie behind the phenomenal realm is regarded as insignificant, precisely because it is outside of our reach. This is not the case in Kant.