By Daniel W. Conway
This can be the 1st book-length therapy of the original nature and improvement of Nietzsche's post-Zarathustran political philosophy. This later political philosophy is determined within the context of the critique of modernity that Nietzsche advances within the years 1885-1888, in such texts as past strong and Evil, at the family tree of Morals, Twilight of the Idols, The Antichrist, The Case of Wagner, and Ecce Homo. Daniel Conway has written a strong ebook approximately Nietzsche's personal appreciation of the constraints of either his writing sort and of his well-known prophetic "stance".
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Additional resources for Nietzsche's Dangerous Game: Philosophy in the Twilight of the Idols (Modern European Philosophy)
Although his terminological preference is both anachronistic and potentially misleading, his attention to the soul is perfecdy consistent with the naturalistic orientation of his post-Zarathustran philosophy. He explains, for example, that his prepotent critique of subjectivity banishes only the "soul atomism" that has stalled the progress of psy- THE ECONOMY OF DECADENCE 27 chological investigation hitherto and not the "soul-hypothesis" itself (BGE 12). He consequently proposes as alternative formulations of this hypothesis the "mortal soul," the "soul as subjective multiplicity," and the soul "as social structure of the drives and affects" (BGE 12).
Indeed, the goal of Nietzsche's politics is not to strip away the layers of instinct that stifle the spontaneous expression of our primal drives and THE ECONOMY OF DECADENCE 33 impulses, but to perfect the process of acculturation whereby the drives and impulses become fully civilized. Since the drives and impulses invariably fall under some principle of organization or another, he wonders, why consign to chance what has been and can again be amenable to human design? He hopefully anticipates the completion of our transition from natural animal to human animal, at which time some exemplary individuals might enjoy the luxury of "returning to nature," of yielding altogether to their (fully civilized) drives and impulses (TI 9:4s).
Finally, in Ecce Homo and The Case of Wagner, he applies to himself the vitalistic categories that now dominate his thought, describing the descensional and ascensional trajectories of his own life, respectively, as decreases and increases in vitality (Vitalitdt) (EH:wise 1). Generalizing this insight in The Case of Wagner, he remarks that "every age" either "has the virtues of ascendinglife" or it "represents declining life" (CW E). Nietzsche's experiment with vitalism thus furnishes the context for his anachronistic attempt to defend an order of rank among human types.