Download As the Spider Spins: Essays on Nietzsche's Critique and Use PDF
Nietzsche's metaphor of the spider that spins its cobweb expresses his critique of the metaphysical use of language - however it additionally means that ‟we, spiders‟, may be able to spin various, life-affirming, more fit, non-metaphysical cobwebs. This publication is a set of 12 essays that spotlight not just on Nietzsche's critique of the metaphysical assumptions of language, but additionally on his attempt to take advantage of language differently, i.e., to create a ‟new language‟. it really is from this perspective that the publication considers such subject matters as recognition, the self, metaphor, intuition, affectivity, kind, morality, fact, and data. The authors invited to give a contribution to this quantity are Nietzsche students who belong to a couple of crucial learn facilities of the ecu Nietzsche-Research: Centro Colli-Montinari (Italy), GIRN (Europhilosphie), SEDEN (Spain), Greifswald learn staff (Germany), NIL (Portugal). In 2011 João Constâncio and Maria João Mayer Branco edited Nietzsche on intuition and Language, additionally released through Walter de Gruyter. the 2 books supplement one another.
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Extra info for As the Spider Spins: Essays on Nietzsche's Critique and Use of Language (Nietzche Today)
In this sense, it is important that we insist on an outstanding aspect of these displacements. They do not come from a reality exiting in itself – a form of existence which for Nietzsche could not be attributed to anything anyway54 – but from the “nervous stimulation” (Reiz), which is “transposed” into a sensible image. The “metaphor”, such as Nietzsche understands it here, derives neither from a literal meaning, nor from a certain reality, which would have the role of a first principle or an absolute ground and to which we would like to return in order to escape the sphere of pictorial language, the sphere of images.
69–70. 54 This point was made above: see, again, TL 1/WL 1: “The ‘thing-in-itself’ (which would be, precisely, pure truth, truth without consequences) is impossible for even the creator of language to grasp” (my emphasis); see also the continuation of this passage. 32 Céline Denat constitute at least one point of reference, a real ground, against which he ultimately considers all things? And can’t the “nervous stimulation” (Reiz) be thought of as a “proper” term? In this case there would be a manifest absurdity and a contradiction: the image we have of ourselves as bodies cannot be considered as a reality in itself any more than the other images constituting our “world”.
In this sense, the power of this new language, which Nietzsche intends to use, comes from the fact that it recognises itself as an “improper” and “pictorial” language, so that it constitutes itself as a transformation, displacement and deviation from the usual language in a way that aims at overcoming the weaknesses and gaps of this latter form of language. By affirming with Nietzsche that his language is no more than pictorial or metaphorical we are thus by no means devaluing Nietzsche’s writings, undermining or negating their philosophical character.