Download PDF by Thomas Jovanovski: Aesthetic Transformations: Taking Nietzsche at His Word

By Thomas Jovanovski

ISBN-10: 0820420026

ISBN-13: 9780820420028

During this provocative paintings, Thomas Jovanovski offers a contrasting interpretation to the postmodernist and feminist interpreting of Nietzsche. As Jovanovski keeps, Nietzsche’s written proposal is notably a sustained exercise aimed toward negating and superseding the (primarily) Socratic ideas of Western ontology with a brand new desk of aesthetic ethics - ethics that originate from the Dionysian perception of Aeschylean tragedy. simply because the Platonic Socrates perceived a urgent want for, and succeeded in developing, a brand new world-historical ethic and aesthetic path grounded in cause, technology, and optimism, so does Nietzsche regard the rebirth of an previous tragic mythos because the automobile towards a cultural, political, and spiritual metamorphosis of the West. although, Jovanovski contends that Nietzsche doesn't recommend any such radical social turning as an result in itself, yet as merely the main consequential prerequisite to knowing the culminating item of his «historical philosophizing» - the outstanding visual appeal of the Übermensch.

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The thought is vague and does not bear criticism. (1958 411–412) Croce’s dismissive tone is unwarranted. ” I borrow these seemingly unlikely phrases from Human, All Too Human, wherein Nietzsche observes that we find in music and in poetry, as we do in the plastic expressions, “an art of the ugly soul, as well as an art of the beautiful soul” (152). 1. The Dionysian Emancipation as Art of the “Beautiful Soul” Writing with the apparent conviction of a missionary for the “science of aesthetics,” Nietzsche commences The Birth of Tragedy by identifying demonstrably the fundamental principle, or the arche, of all arts: “The continuous development of art is bound up with the Apollinian and the Dionysian duality—just as procreation depends on the duality of the sexes, involving perpetual strife with only periodically intervening reconciliations” (1).

Ii) There is, I rather hasten to add here, hardly anything special or original in my observation that aesthetic Socratism quickly evolved into a viable current of its own and thus separated from, and put itself in determined opposition to, its Apollinian cradle. In The Birth of Tragedy, for example, Nietzsche points to the “Socratic love of knowledge,” the Apollinian “seductive veil of beauty,” and the Dionysian “metaphysical comfort that beneath the whirl of phenomena eternal life flows on indestructibly,” as the “three stages of illusion” in whose light humans compel themselves to live on (18).

After all, it is not by stressing cultural similarities and comfort within the context of such artificial arrangements, but by accentuating differences and establishing hierarchies of all sorts—in a word, outside the boundaries of the state—that humankind could realize its full intrinsic potential that is the Übermensch. qxd 5/9/07 xliv 6:53 AM Page xliv aesthetic transformations Proof The state, if it once starts well, proceeds as it were in a cycle of growth. I mean that a sound nurture and education if kept up create good natures in the state, and sound natures in turn receiving an education of this sort develop into better men than their predecessors both for other purposes and for the production of offspring, as among animals also.

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Aesthetic Transformations: Taking Nietzsche at His Word (American University Studies) by Thomas Jovanovski

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