By Chouraqui, Frank; Merleau-Ponty, Maurice; Nietzsche, Friedrich Wilhelm
This article seeks to make contributions to the background of contemporary philosophy via setting up a structural hyperlink among the ideas of Friedrich Nietzsche and Maurice Merleau-Ponty. it really is meant as a scientific exposition of either philosopher's key ideas, in addition to an inquiry at the origins of so-called continental philosophy.
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Additional resources for Ambiguity and the absolute : Nietzsche and Merleau-Ponty on the question of truth
Consciousness is represented as a “gap” between the human subject and the object of consciousness, whereas self-consciousness is represented as a “gap” within the self. For Nietzsche, this double gap is genealogically primary and cannot be conceived as derived from any anterior principle. Nietzsche conceives of this primary gap as establishing a certain reversibility of the subject-object relation. ” The human subject is self-diﬀerentiated because it can take itself as an object and adopt an external outlook toward itself.
This odd claim signiﬁes that reality qua intentionality is nothing in-itself, but it is essentially phenomenal. ” This objection, and other variations thereof, does not apply because it overlooks the fact that for Nietzsche there is no will to power without resistance. We should not think of the will to power moving toward resistances, as if it existed prior to them. On the contrary, we must stop thinking of resistance in relational terms, as an encounter. These claims involve a certain two-sidedness of truth.
Intentionality is ontologically, logically, and chronologically anterior to subject and object, which are its intentional poles. Nietzsche regards subject and object as abstractions and radicalizations arising from the experience of a reality that is not bipolar but asymptotic. This reality is not merely intentional (this would make it an object), it is intentionality itself, and its asymptotic structure involves mere diﬀerences of degrees between the subjective and the objective horizons. There is a correspondence of this ontological structure with the anthropological structure mentioned above (whereby the human is deﬁned on the basis of the reversibility of her instincts).
Ambiguity and the absolute : Nietzsche and Merleau-Ponty on the question of truth by Chouraqui, Frank; Merleau-Ponty, Maurice; Nietzsche, Friedrich Wilhelm