By Chouraqui, Frank; Merleau-Ponty, Maurice; Nietzsche, Friedrich Wilhelm
This article seeks to make contributions to the heritage of contemporary philosophy by way of setting up a structural hyperlink among the innovations of Friedrich Nietzsche and Maurice Merleau-Ponty. it's meant as a scientific exposition of either philosopher's key options, in addition to an inquiry at the origins of so-called continental philosophy.
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Additional info for Ambiguity and the absolute : Nietzsche and Merleau-Ponty on the question of truth
At this point, Nietzsche can no longer be satisﬁed by refuting truth (the truth of morals, for example). He must also explain how, if morals are not true, we came to believe in them, and it is at this stage that Nietzsche becomes confronted by the question of truth as deﬁned above. If Nietzsche’s case against morals is to be persuasive, he must explain how we came to think of the backworlds as true. For Nietzsche, this is a particularly diﬃcult point since he deﬁnes truth empirically. Something truly exists only if I have a physical “interest” in it (if it is physically threatening or desirable)—that is to say, what is true must be spatio-temporal.
In Lampert’s view, this aphorism is related not to Descartes’s cogito as presented in his Discourse and in his Second Meditation, but to his Treatise of Passions, “the book that sets forth the ﬁrst modern account of soul as an epiphenomenon of the machinery of the human body” (Lampert , n–). Unlike Lampert, it does not seem to me that in this passage Nietzsche criticizes the non-physicality of the “soul” as much as he criticizes the notion of an independent subject, incarnate or not.
Platonic objectivism, by contrast, “is the view that there are [. ” Although it may seem useful, this division between Kantian and Platonic objectivism is clearly foreign to Nietzsche. ” This nuance has important consequences because it allows us to understand that the aim of Nietzsche’s argument is not such and such speciﬁc value but the structure of valuation itself. It is thus a realism of the Platonic sort (which includes the Kantian version) that occupies Nietzsche. He remarks that no moral system has ever been able to liberate values from their dependence on reality.