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By Julian Young
In his first publication, The start of Tragedy, Nietzsche observes that Greek tragedy amassed humans jointly as a group within the sight in their gods, and argues that modernity may be rescued from 'nihilism' merely in the course of the revival of one of these pageant. this is often mostly considered a view which failed to continue to exist the termination of Nietzsche's early Wagnerianism, yet Julian younger argues, at the foundation of an exam of all of Nietzsche's released works, that his spiritual communitarianism actually persists via all his writings. What follows, it really is argued, is that the mature Nietzsche is neither an 'atheist', an 'individualist', nor an 'immoralist': he's a German thinker belonging to a German culture of conservative communitarianism - notwithstanding to assert him as a proto-Nazi is substantially improper. this crucial reassessment may be of curiosity to all Nietzsche students and to a variety of readers in German philosophy.
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Example text
The antiquarian spirit, on the other hand, by placing a brake on the wilder uses of the ‘monument’, helps to ensure that cultural change is identity-preserving, that it takes the shape of reform rather than ‘revolution’ (UM ii, 2). The critical spirit, by contrast, counteracts the ossifying effects of pure antiquarianism, creates the ground on which alone effective monuments can be constructed. This sophisticated theory of cultural (as we may call it) ‘health’ is very important to the argument of this book.
It is its ‘perfection’, ‘apotheosis’, ‘transfiguration’ (BT 1, 4, 16). Christian art (for example, the art of El Greco mentioned above) erects a non- and so anti-human ideal. Since none of us can have a virgin birth or escape sexual desire we are tainted by original sin from the start. But Apollonian art does the opposite. It ‘deifies [incorporates into its portraits of the gods] everything [human] whether good or evil’ (BT 3; compare BT p. 124). 2 Thus do the gods ‘justify the life of man by 2 Nietzsche’s emphasis on the strong continuity between men and gods experienced by the Greeks (see, further, p.
Dualism of “appearance” . . and “reality”’, so that ‘by the time he wrote the third Meditation he had long since jettisoned any allegiance he may once have had to the two most distinctive features of Schopenhauer’s philosophical system’ (UM p. xvii). Like all genuine thinkers, Nietzsche, throughout his career, reflected privately on objections and alternatives to his published views. But to slide, as Breazeale does, from Nietzsche’s ‘private’ reservations to simply Nietzsche’s position ‘long’ before he wrote Schopenhauer as Educator (1874) is surely perverse.