Lowith, Karl (1997). Or should he simply trust no one, strategically encrypting his teachings so that only the most Thesean of his readers will penetrate to, and return from, the center of his labyrinthine thought? Had his wishes been carried out it would have been destroyed along with all his notebooks. Is it preferable to be read poorly by many, on the remote chance that someday some wayward disciple will inadvertently bequeath these teachings to those readers for whom they are intended? For better or worse, we are the monkish intermediaries who must safeguard his books, preserving his teachings until such time as his intended readers arrive to glean their true, full relevance. In section 57 of the Antichrist, for example, ‘the most spiritual human beings’ affirm that ‘the world is perfect’. — Philosophy as I have hitherto understood and lived it is a voluntary quest for even the most detested … side of existence … . Correctly, though these days relatively uncontroversially, Hatab emphasises the ‘existential’ interpretation of eternal recurrence. The force of Nietzsche’s sentence about the repetition of life is found in its personal address, to me and to you, to our lives as we live it in the concrete, with all its details. 6    Calling Witnesses: A Review of the Literature Nietzsche occasionally despaired of attracting readers whom he deemed worthy of his books. Philosophy Simplified: Introduction and Table of Contents. Having done so, we may gratefully look back on life, complete with its inevitable disappointments and losses, and shout da capo! Friedrich Nietzsche: Beyond Good and Evil In typical fashion, of course, he also raised to dizzying heights the stakes of readership. Or to be read well by so few that his chances of surviving the long entr’acte of late modernity are virtually nil? As interpreters, therefore, we should consign the note to the oblivion Nietzsche desired for it and stick to the ‘old path’ of theodicy as his considered answer to the ‘problem of evil’. London: Routledge, 2005, ISBN 0-415-96759-7; Hayman, Ronald, Nietzsche, a Critical Life. As he neared the end of his productive career, he grew increasingly fearful that he would be mistaken for his opposite, regarded as yet another moralist or “improver of mankind” (EH P, 2). Confessions of a Lifer: Thus Spoke Hatab So, if my reading is correct, there is, after all, a kind of theodicy being performed and the bafflement as to how one can ‘desire’ (in a sense) unredeemed evil is removed. (Slave morality possesses the latter characteristic but not the former.) This is the context in which Hatab announces that ‘my argument in this study … [is that] life affirmation and eternal recurrence represent the core and climax of Nietzsche’s thought’ (p. 106). Department of Philosophy Nietzsche feared being pronounced “holy” precisely because he (believed he) knew the desperate condition of the likely readers of his books. What makes such a quasi-religious approach plausible is the Dionysian pantheism (I suspect Hatab would agree with this attribution) that appears, inter alia, in the repeated theme of the world’s ‘perfection’. And section 370 of the same work says that ‘the Dionysian god or man’ can allow himself ‘the sight of what is terrible and questionable but also the terrible deed’ since he has within him ‘an overflow in procreating, fertilizing forces capable of turning any desert into bountiful farmland’. , for example, ‘the most spiritual human beings’ affirm that ‘the world is perfect’. As we have seen, Nietzsche specifically associates eternal recurrence with necessity, and the repetition scheme seems to imply a rigid determinism, because any event that happens, has happened, or will happen cannot admit of any alternatives. The link between the humorous and tragic is that laughter, like tragedy, represents a Dionysian transcendence of the Apollonian conventions which govern life as an individual. Hatab argues that eternal recurrence can and should be read literally, in just the way Nietzsche described it in the texts. . My triumph is precisely the opposite of Schopenhauer’s: I say, “non legor non legar.” (EH III, 1). Alluding to the famous ‘How the true World became a Fable’ in, , ‘the apparent world is not a fiction (the ’true’ world is)’ (p. 31). In the small German village of Röcken bei Lützen, located in a rural farmland area … I shall return to this central and difficult issue in a moment. Nietzsche's Life Sentence by Lawrence Hatab, 9780415967594, available at Book Depository with free delivery worldwide. ’ (150% healthy) type. That longing takes an ugly turn, however, when it morphs into a superiority complex, complete with delusions of … A … (Slightly problematic, here, perhaps, is the fact that, whatever may have been the case in 1978, no one now, I think, would wish to contest this thesis.). Nietzsche's writing spans philosophical polemics, poetry, cultural criticism, and fiction while displaying a fondness for aphorism and irony. Foreword But now the question becomes acute: how could anyone affirm an event that one finds morally repulsive (or just repulsive). What eternal recurrence is about is not theodicy (p. 139) but rather ‘affirm[ing] the eternal value of the temporal moment as such (p. 84). This focuses attention on the heart of the matter: how does Nietzsche think one can ‘affirm’, while yet ‘disapproving’ of, the horrendous? Paper, $22.95. Preface Unless I have missed something, there is no very clear answer to this question in Hatab’s book. The point is that when the Gay Science‘s demon asks how one would feel about recurrence, in order to experience the full ’existential force’ of the test, one must ‘suspend disbelief’ and allow the thought to become one’s ‘virtual reality’ (p. 99). Is there not ground for suspecting that all philosophers, in so far as they have been dogmatists, have failed to understand women—that the terrible seriousness and clumsy importunity with which they have usually paid their addresses to Truth, have been unskilled and unseemly methods for winning a woman? But it also seems to demand that we value Auschwitz not as, say, the final lancing of the boil of anti-Semitism or the beginnings of the state of Israel, but that we find it ‘desirable’ in and of itself, and would so find it even if it had no positive instrumental value whatever. This focuses attention on the heart of the matter: how does Nietzsche think one can ‘affirm’, while yet ‘disapproving’ of, the horrendous? 1844-1900; Ger. According to the most popular formulations of this idea, we are encouraged to imagine the cosmos as eternally recurring in every detail of every iteration of its every configuration. Rejecting pity is about rejecting palliatives. It was also his fate to toil in an epoch that was stunningly unprepared to receive his effluent wisdom. who want to put their courage to the test, require, ‘desire’, such horrors in order to test and prove to themselves their own strength. side of existence, it which its will finds clearer expression (Section 1041). Doing so will allow us to discern how closely we approach the standard established by those heroic individuals who embrace without revision the eternal recurrence of all that they have been, done, and known. Necessity is counterposed not only to free alternatives but to any sense of mechanism,causality, or law: “Let us beware of saying that there are laws in nature. By way of defending the test, he makes a useful distinction between ‘affirming’ everything, as the test (and amor fati) requires, and ‘approving’ everything. (proper name) Buy Nietzsche's Life Sentence: Coming to Terms with Eternal Recurrence 1 by Hatab, Lawrence (ISBN: 9780415967587) from Amazon's Book Store. It wants rather to cross over to the opposite of this — to a Dionysian affirmation of the world as it is, without subtraction, exception or selection – it wants the eternal circulation: — the same things, the same logic and illogic of entanglements. All that needs to be said, I think, is that, if I perform a free action, then eternal recurrence entails — not that the action is unfree — but simply that that free action is one I have performed (freely) many times before. Nietzsche rejects both the notion of a free will and an unfree will (BGE 21). Landy, Joshua and Michael Saler (2009). Create a website or blog at WordPress.com. Nietzsche‘s Life Sentence: Coming to Terms with Eternal Recurrence - Kindle edition by HATAB, LAWRENCE.J.. Download it once and read it on your Kindle device, PC, phones or tablets. But what of his present, the twilight epoch of late modernity? The identification of the ‘apparent’ world as the one and only world comes at the end of Nietzsche’s story, not at its beginning. philosopher. The highest state a philosopher can attain: to stand in a Dionysian relationship to existence — my formula for this is amor fati. Moreover theodicy is what Nietzsche clearly performs in several places. It wants rather to cross over to the opposite of this — to a Dionysian affirmation of the world as it is, without subtraction, exception or selection – it wants the eternal circulation: — the same things, the same logic and illogic of entanglements. But, as observed, if this requires one to give Auschwitz one’s unqualified blessing then the test must obviously be rejected. For Nietzsche, the necessity of an event does rule out alternatives, but simply from the standpoint of the “self-evidence” of the immediate event as such, with nothing other or outside it, whether that be a causal chain or a self-originating “will” or “substance.” This is why Nietzsche says that “occurrence (Geschehen) and necessary occurrence is a tautology” (WP639). Hatab has taken to heart Nietzsche’s observation that we late moderns need above all else to cultivateandretaina“philosophicalsenseofhumor”(BGE 25).Hencetheirreverenttitleofhisbook:Theideaofeternal recurrence is both the generative source of existential meaningand alifesentenceforthosewhoare“obsessed” ‘How much truth can a spirit endure, how much truth does a spirit dare?’ — this became for me the real standard of value. ‘How much truth can a spirit, ?’ — this became for me the real standard of value. This is the context in which Hatab announces that ‘my argument in this study … [is that] life affirmation and eternal recurrence represent the core and climax of Nietzsche’s thought’ (p. 106). But, of course, while no longer baffling, the ‘desiring’ of unredeemed evils so that the strong-minded can prove their strength is quite horrible — wicked. What, above all, makes. 100 Malloy Hall It is up to us to read his books, however poorly, and to recommend them enthusiastically, if ignorantly, to our progeny. Chapter 7 is concerned to confront familiar objections to eternal recurrence as a test of one’s status as an ‘übermenschlich’ (150% healthy) type. Category: Academic libraries. Nietzsche’s Life Sentence: Coming to Terms with Eternal Recurrence. In other words, we all long for significance. 7    The Trouble with Repetition: Confronting Critical Questions, Epilogue 3 ratings. In the sense in which the Method actor ‘becomes Othello’, eternal recurrence must ‘become true’ for one for the duration of the test. ought to be understood as a humorous satyr play, placed where the Greeks would have placed such a play, after a trilogy of tragedies. Nietzsche, he convincingly argues, does not require the latter – witness Zarathustra’s disdain of the ‘omnisatisfied’ and his honouring of ‘choosy tongues and stomachs’ which say ‘no’ as well as ‘yes’ (pp. What is being said, I think, is just that one needs to take the test seriously in the way in which Method acting demands that the actor takes his part seriously. Of course, Nietzsche need not be right about us. The remaining objection Hatab considers is ‘moral repugnance’. Read "Nietzsche's Life Sentence Coming to Terms with Eternal Recurrence" by Lawrence Hatab available from Rakuten Kobo. It is important to begin with an analysis of this idea in order to address critical assessments of eternal recurrence and to fathom how freedom can function in Nietzsche’s thought. Were such readers likely to be found in an age that he had expertly diagnosed as irrecuperably decadent? Nussbaum argues that Nietzsche’s pseudo-hardness is a subtle form of otherworldliness – a betrayal of this earth. ... starting with Nietzsche's philosophy to explain the motivation of human decisions and the choice for life meaning. He was, admittedly, a “child of his time” (CW P), which means that he too shared in the diffuse, post-theistic religiosity that clouded his unhappy epoch. It is part of this state to perceive not merely the necessity of these sides of existence hitherto denied, but their desirability; and not their desirability merely in relation to the sides hitherto affirmed (perhaps as their complement or precondition), but for their own sake, as the more powerful, more fruitful, truer side of existence, it which its will finds clearer expression (Section 1041). As he says, the essence of the ‘metaphysical comfort’ provided by Greek tragedy is the ‘ecstatic self-transcendence’ (p. 25) of Dionysian consciousness. SUPPOSING that Truth is a woman—what then? Nietzsche's Life Sentence: Coming to Terms with Eternal Recurrence: Amazon.co.uk: Hatab, Lawrence: 9780415967587: Books - Alan Schrift, Grinnell College, USA; '[Hatab] possesses a unique talent for introducing non specialists to difficult philosophical issues while honouring the lived sense of urgency from which these issues originally emerged. Necessity indicates that an occurrence “cannot be otherwise” simply by force of its immediate emergence, independent of any sense of causality—whether the self-causality of freedom, the final causality of teleology, or the efficient causality of determinism—since causality always looks away from an occurrence as such and in one way or another relies on the possibility of alternatives. The hands into which he was obliged to place his precious teachings would no doubt fumble them, twisting them into cheap platitudes and, even worse, trendy ideological slogans. In The Birth itself Nietzsche is at one with the idealism — and pessimism — of Schopenhauer and of his patron, Richard Wagner. Nietzsche and the question of interpretation, Nietzsche, Tension, and the Tragic Disposition. On the face of things, this indeed seems to support Hatab’s rejection of theodicy. He is, as Zarathustra later … I selected some of my poetry posted on this site before together with the accompanying   pictures. Gay Science 278, for instance, says that to reach the ‘high point’ (of amor fati) we are to discover a ‘personal providence’ in our lives according to which ‘everything that befalls us’, even the loss of a friend or bodily injury, ‘continually turns out for the best’. 139-40). Lawrence J. Hatab, Nietzsche’s Life Sentence: Coming to Terms with Eternal Recurrence. "'[Nietzsche's Life Sentence] should find a large audience among students and scholars interested in Nietzsche's works.' Nietzsche died in 1900. …. But necessity is also different from logical or causal necessity. When Dr. Heinrich von Stein once complained very honestly that he didn’t understand a word of my Zarathustra, I told him that this was perfectly in order: having understood six sentences from it—that is, to have really experienced them—would raise one to a higher level of existence than “modern” men could attain. Error is, — every achievement of knowledge is a consequence of courage, of severity towards oneself, of cleanliness towards oneself — Such an experimental philosophy as I live anticipates experimentally even the possibility of the most fundamental nihilism; but this does not mean that it must halt at a negation, a No, a will to negation. Early in 1889, following an explosively productive year of writing and plotting, he fell without return into madness—the result, as legend has it, of inserting himself between a besieged horse and its whip-wielding master. But now the question becomes acute: how could anyone affirm an event that one finds morally repulsive (or just repulsive) regardless of any relations in which it might stand to other events? The final section of the book is an ‘Epilogue’ which argues, interestingly and convincingly, that the oft-despised part 4 of Thus Spoke Zarathustra ought to be understood as a humorous satyr play, placed where the Greeks would have placed such a play, after a trilogy of tragedies. Although he refuses to affirm us, he has no choice but to rely on us to transmit his precious teachings of affirmation. Nietzsche's Perspectivism, Urbana: University of Illinois Press, 2000, ISBN 0-252-02535-0; Hatab, Lawrence J., Nietzsche's Life Sentence: Coming to Terms with Eternal Recurrence. Such readers surely awaited him in the postmoral future that he so vividly imagined. In line with this, Hatab rejects the ‘cosmological’ interpretation — eternal recurrence as a scientific truth — the ‘symbolic’ interpretation — eternal recurrence as a mere metaphor — and the ‘imperative’ interpretation’ — eternal recurrence as a new kind of fundamental principle of action. The reason he denies both a free and an unfree will is that each is a false attribution of causality: freedom as self-causation and unfreedom as external causation (BGE 21). His authorial prowess was so magisterial that he helpfully devoted the longest chapter of his “autobiography” to a detailed explanation of why he wrote “such good books” (EH III). that the action is unfree — but simply that that free action is one I have performed (freely) many times before. On this approach, evil, no matter how horrible in itself, finds instrumental value and justification in its contribution to a greater good. thinking for life. Nietzsche advances an unusual sense of necessity that echoes the ancient Greek understanding of fate, most especially the force of tragic fate. Nietzsche's Life Sentence: Coming to Terms with Eternal Recurrence. which Hatab rightly regards as equivalent to it) require us to affirm — ecstatically to affirm — Auschwitz? The Birth of Tragedy (1872) The first work Nietzsche published describes the tragic feeling of life, … His insights were so exacting, his inspiration so overpowering, his truths so explosive, that mere mortals could hardly help but miscarry them. But what he obscures is the fact that in The Birth this is conceived in terms of Schopenhauer’s version of Kantian idealism; in terms of escaping the ‘dream’ of life to realise one’s identity with one’s ‘true’, transcendent self, the ‘primal unity’. Hatab thinks that Nietzsche is right: one ‘ought to measure up’ to ‘the existential test of eternal recurrence’ (p. 113) if one is to be a psychically healthy human being. In The Birth itself Nietzsche is at one with the idealism — and pessimism — of Schopenhauer and of his patron, Richard Wagner. ISBN-13: 978-0520065192. But it does have instrumental value with respect to the reflecting, philosophising subject for whom the world is a spectacle waiting to be ‘affirmed’ or ‘denied’. Lawrence Hatab’s book is a rewriting of a work that first appeared in 1978. Though there certainly are problems concerning the nature and possibility of freedom in Nietzsche’s philosophy, the bearing of eternal recurrence on the matter is relatively simple. And, as I say, I find nothing in Hatab’s book to relieve the bafflement. The note is, of course, obscure. Hatab spends the whole of chapter 5 emphasising that though not to be taken as a ‘factual’ assertion, eternal recurrence is to be taken ‘literally’. Alluding to the famous ‘How the true World became a Fable’ in Twilight of the Idols, Hatab claims that, in The Birth, ‘the apparent world is not a fiction (the ’true’ world is)’ (p. 31). by Lawrence Hatab (Author) 3.8 out of 5 stars. The link between the humorous and tragic is that laughter, like tragedy, represents a Dionysian transcendence of the Apollonian conventions which govern life as an individual. Even, that is, if one cannot yet see the future good that justifies present evil, the ‘positive thinking’ which is a mark of Dionysian health makes one utterly confident that it will arrive. . The identification of the ‘apparent’ world as the one and only world comes at the end of Nietzsche’s story, not at its beginning. If there is nothing beyond this life in this world that can serve as a standard or basis for value and value-determinations (as Nietzsche supposes), then value too must be “naturalized,” and understood in relation to something having to do with life. (4) How can eternal recurrence admit of truth in any worthy sense? Lawrence Hatab, Nietzsche's Life Sentence: Coming to Terms with Eternal Recurrence, Routledge, 2005, 208pp, $22.95 (pbk), ISBN 0415967597 Reviewed by Julian Young, University of Auckland Lawrence Hatab’s book is a rewriting of a work that first appeared in 1978. Hide … I self-published my first book on Amazon. Alternativeness, of course, is essential to freedom, but it operates in teleology too (“straying” from telic movement—an accident—helps define proper movement), and in scientific causality as well (current causal findings depend on positing future repetitions and alternative results under different causal conditions). But the unrivaled genius of Nietzsche’s “good books” accounts for only half of what he took to be the problem of his readership. One teaching in particular must survive the tumultuous entr’acte of late modernity: the idea of eternal recurrence. we are to discover a ‘personal providence’ in our lives according to which ‘everything that befalls us’, even the loss of a friend or bodily injury, ‘continually turns out for the best’. ? Use features like bookmarks, note taking and highlighting while reading Nietzsche‘s Life Sentence: Coming to Terms with Eternal Recurrence. Laughter and Truth: Nietzsche’s Philosophical Satyr Play attribute instrumental value to Auschwitz, namely as a test for the strong to prove their strength. The rest of my philosophical articles. , a précis which contains the useful distinction between ‘life affirmation’ and ‘life enhancement’. Nietzsche on Context and the Individual. Hatab emphasises that a proper study of Nietzsche must always begin here, since the whole of his philosophy is a ‘variation or direct culmination of themes established in Nietzsche’s first published book’ (p. 23). He must have been tempted, like Moses, to destroy his tablets rather than place them into such unworthy, idolatrous hands. Nietzsche sees it the other way round: hardness is honesty. of any instrumental value it may or may not have. 278, for instance, says that to reach the ‘high point’ (of. ) for whom the world is a spectacle waiting to be ‘affirmed’ or ‘denied’. Routledge, 2005. 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