WouLondia _ ‘MAROIOD 3d WNODYN GvaISEIAmE novo sususrand OWVaGVOY waMITA #8 Jo Logue © WALSVONVT / NOISO8 / LHORYAHOR “ SUSHSITA Nd AIOHLIN SANILY VA L861 yoous Auors 10 104 say fo dyssoamyy a10%S. wialay *4 & qysnoyy, yaois) puw aypszyaINy ¥@ AWATOA AMVYATT AHdOSOTHd AdOHIIN SONIDistributors Jor all other countries: Kluwer Academic Pu PO, Box 322, 3300 AH Dordrecht, The Netherlands Library of Congress Cataloging in Publication Data ISBN 90-247-3475-4 Copyright © 1987 by Martinus All rights reserved, No Publishers, Dordrecht. of thi pleon may be repo sown any form or by any means, mechanical, photocopying, recording, ot er eaeigeeneshse eeipnearon the publisher Martinus Nijhoff Publishers, PO. Box 163, 3300 AD Dordrecht, The PRINTED IN THE NETHERLANDSvwonsodosg xopuy sydestonaye ondoyidy ssuag oyBexy, a1p pue ‘onoisty uo syreuIOY 9.9yOszI0N omg Jo Suipeoy rqeuorpesy, souoseetN, wonpent Tetsveao pue Surmosemkg an Jo saer208 ou. \$oTes99g, Jo 49eH]. SuLdoeN “A sopruoueg puv oyoszi9EN SOMS){E1H{ Uo eySszIOIN JepuvuuPeUY Uo oyoszioIN By o1BenL om, us sonessosaig Ue yuo SyDszIaIN “TTT ‘auyood year a Jo worduiks ¥ st ,sorez905, suypeq Ysa 2 WO BYDSTIIN “TT Asrucumgl Jo wopTUeR-JS aM pue AsosseHy 0 951) S.ayOSZIOIN, Aqdextouorsy omudosongd SeuSsHIN —“T SUNZINOO JO ITaVLChapter 1 ‘Nietzsche's Philosophic Historiography sof history and historiography are sopher of life" and practitioner of have, As a cultural in the sense that he institu st reflective possible levels. Among the ns of “reflective” we must include both “self~ "and “practical,” if we are to understand .. Under “practical” we must include “diagnostic,” the sense of exami ras of conduct correspond to intellectual pathologies, on Nietzsc analysis, Because Nietzsche makes such abundant use of ‘ancient Greek thought in advancing his critique of the "as of his own time, we can contrast his practice of fellectual history with’ his overt statements about the use of history in "The Advantage and Disadvantage of History for Life." Now, Nietesche felt that it was “only insofar as he ‘was the nursling of older ages like the Greek rather than @ that he had come to his (UAH 41). So, since "you can explain the past only by ‘what is most powerful in the present,” it would follow for 1874 (N. ler Historie fir pa, Vom Nutz das Leben, in Werke II1.1, |. Colli & Monti-yrounuoya % 109) “pe “TIT m2 wt “aipee4s sep rmg20 a1q. “EC WOLIDeS “yo “do ‘sSunnag 2180 we “TuBT ApeROLZ Jo yas 24 y ay Jo wstonto s,ayoeziaIN seztSiou9 YeR wiNTBIOpIFO BI) S141 “sypkus ova Kq_ popinosd sauo yeup wey) ssouanRo—}I9 1008 UL Jax{¥em Aue 9q 20U PINOYS jIOS1 40) 940fyoe UTD 2]dood & rey) Suypuessepun-j[as poolo‘ty ay9 "0g. ey sae] uantymun njzemod 20M OF smouy Swis ou Leng “SOI8BHIS puT opt ainpe 2y1 doy suBts osoy pur smoxB jnos Sunox oy a1G0 asoy sepun “suEIpLENS 2{uowap quesazd;uwO paonrouUR ay) 2q 0} oAtY wiAur jo sofeuy oy “sBurrepuem ssopute w033 wvesp uBuojjody oy; Jo pue uonsuFBEW, om JO 10d JE saAes OuoTE WHKpY “yuaUIaAoWE JeAMIITO 049 Sit JO Jomod pene. nd Areas ww InoyLEA seq dpotviy fo € ‘AydesSopsoysny omydosonya s,0y95z109N ‘N) wueaagnesy 40 &Bopoouen au DH 207 “(LG 3A ge"YIM.9 943 50 BFP 07 204 Jeps0 wu ‘syosoyy fo ABopo0udD ay | 40 “Bunyeiogry ayy pue Aipvep ays M109 KyUOpY o% SI HWA Jo wsBau0D ayy ‘Svaziseindod pue szejoyss q osuas jeorsorsiy ey Jo HAO OU OF osuodsel ¥ ApBaID SI HVA suedo Yorym ‘of wo snsanoxa s,ayosziain mg “a[qissod 40 D}10d 40 “uosteaes Ss200d ywors0eTy 4 Kary “301 9 & St “PaO aq Pinoys 3 ‘doy ou ang ‘swio} curJeayua pue Aypqway Won sey “Paxstfoq ayoszroIN, ‘sfepou 105 y>ue9s sty. “yuasead eu) 403 mh odoy oy) “kyoweN *As0Isry 988 Sty Ay UOsEaE 94) Jo UoIKseIdKe TE 10H B SE HOM BOYS Ing “Aep si UE 09 | SaMDsZIOIN U} sWopeAeud 9f 3 980 0} ystm pu ssousnorosuos jearsoasty E onby 0g um asour IsNf ose asoyy “ised wey oy) Jo stoUTedxe poo8 ase ‘oBueyo o1 Ysim pue puersiopun Koy) U aweseid © Bupjoos axe oye asomp Xyuo ‘Suatosd 9u) JO aanininsuod Ayiued st ised om yA EYE oMDszIOIN, AHONOHL WIAA ANY AHOSZLAIN t4 NIETZSCHE AND GREEK THOUGHT histories of his time. As he implies in UAH, a practice of history which addresses the human condition at the level of art can serve life as effectively as valid myth.® “The truth that ability to fee! unhistorical to feel historically are equally necessary to the health and self-definition of an individual or culture, [Note the implication of this, that to think unhist is to think snythicaly There is such a thing as a "super-historical” standpoint. This is the "insider" view which dispenses with history because it sees all action as inherently blind and § Unlike the beasts of the field, a human "goes into his present" with leftover the past which influence hi behavior and affect his spirit. The pastless existence of because it is forgetfully free of this burden of determinants or consciousness-penetrating residues, Forgetfulness, says Nietasche, is equated with blessedness because realizing the fuliness of the present moment is, for humans, a condition of happiness. And too much memory dissolv iyzes. “One who wished to would be like a man forcing hi from sleep.” And, *there is a degree of. rumination, of "historical sense,’ that injures and finally destroys the living thing, be it a man or a people or a system of culture” (UAH p.7). "Nietzsche has to trust the “plastic power" of the cu or the individual "to grow out of itself,” to grow he Strong individuals will not be hurt by too much just as, when they act, they act as if there were no past, ‘only the future they are concerned to shape. ‘Nietasche's Philosophie Historiography 5 unjust. But Nietzsche rejects this standpoint: ‘we wish rather to be joyful in our unwisdom" of trying as active men, to balance the sense of history with the knowledge that, in serving life, history serves an unbistorical power. So, having acknowledged that an excess of history is damaging, Nietzsche turns in chapter II of UAH to showing the ways in which history can serve the living. Monumental history is described as the kind of history which serves human action by providing models, inspiration and encouragement. It shows how in great fights or causes the individual goals of the man of action are fused with those of his nation or of humanity, and how, in giving himself to fame, the great man gives up selfichness and becomes an exemplar to the culture, This kind of history counteracts the anti-creative effect of the religion’ that condemns earthly life and that "has... condemned all creatures to live in the fifth act of a tragedy" (UAH p.8). Religion can produce only a paralyzing sort of eschatological history. Against it "the virtuous man_will always rise,” he will rise "against the blind force of facts, against the tyranny of the actual and submit himself to laws that are not the laws of historical changefulness (Jener Geschichtsfluctuationen). He always swims against the waves of history, either by fighting his passions as the nearest brute facts of his existence or by dedicating himself to honesty amid the . . . nets which falsehood spins around him" (UAH p.8). the kind of history that is practiced by Nietzsche when he deals with historical agents who were culture-heroes or would-be culture heroes. These are set up and analyzed as exempla, whether positive (like Socrates in some respects) or negative (like Luther in alleuownuow eyyjun) spuer souls puy ‘sonoud ur Supeuzmpsosrpun, ue {3p sul uaaq soy, ates ay cwwoeebont 38 souod oui Inu} saiet oF andy oun “ouannees 01 souoaag A4isto--yinsi 20) Yosaas ol of mee € pu Aisinoefgo feat yo soitisues.soyloue- sort Jo a6uos ou} Wut 881090001 1A HVA aU es Sa srAianoofao (et Jo wonypooe's # ge can we any, Bir “uontenbo esoge ay 01 poioouucs sya uae 0 a1sui> pawsoyut oft owobtano of 1a fo eae eee Bunou 2g Sufoy-Supqury som pecwop basemen iraneasg, pue IW, OY Waaataq (ouO st 24 se sBJ0SUI) oTTERbS Sty punszapun 0} sn sdjey wort [SUN OH ejuajoduy 29 SUBWOY ays IeyM, YIEK sIyR 405 B1qIsuodser AHONOHL NITYO GNY AHOSZLAIN +6 NIETZSCHE AND GREEK THOUGHT problem of history, science must turn its sting against We note that the last clause assumes what we doubt today: that the self-reflection of science can go beyond seientism, Nietasche must have thought that the self- reflection of science would be non-posi ‘A few pages back Nietzsche had condemned the contemporary “historical i" for softening too much the horrors of the human pas i need, and terror; the overtone He then groups the narrow, self~ y, with horrors of history, schemes of repudiated is the mechai ‘lerating history fashionable cessful mediocrities, But most repudiable, ic, is Hartman's love of the world-process at the expense of "And, istory, Hartman's punctures the.pret chaos turning to the relati by definition they fight against: least valuable of all is that kind of history which takes the great popular movements as the most Nietasche’s Phi 7 important events of the past, and regards great ir clearest expression--the visible bubbles on the stream. Just as he had warned inexperienced readers of jstorical approach does not necessarily providence or the flux are ali-deter Rel eschatology, determinism are all bad forms of the consciousness, Like the total lack of historical memory ‘characteristic of man’s earliest time, they are anti-life and of creative stumbling-biocks 10 forgetting must be matched by the self-dete creative remembering, Without creative rememt Forgetting the error~ uunredeemable and consteuc tion. The select It would be bad conscience to blame everything in the human past on external agencies or conditions, a of history as the from which we Good conscience is just the powe my respons Thus, both teleology and determinisms untempered b in of a thing and its eventual mployment and place in a jem of purposes, lie worlds apart; whatever ts, having somehow come into being, is again ‘and again reinterpreted to new ends, taken over, transformed, and redirected by some power superior to it,” All events in the organic world are‘aanoayop pur sossejo-Burjnr au901paur yng “128 Jo syzom, ead Jo inysseoons wie ‘Bupyin sy ur * ‘ey sorersosse skemye oH “s2m0d-0}-[11 047 30 ojdwwexo enaid 184) TUSUUDSSS 10 ‘mosyusoao sit Sunesoape pur ‘U]_"|njlusso1 pue zm ot 1940 ‘aigou pur Suons ox Jo Yaunyst J0J-padoy oun LA saNod =Ojn|Ie 249 ayEIDOESe 0} 94 ‘sous pue ssoujngarsen annioqyu0s aq Jo (1exou08 ur ing Aipareadox ang ‘ue Jo syu0m pus perminsu JO wonanzsuos oy} 0} 10 Surfeut-uoney 0} sousi9s pue He 61 AydesBouroisiy s1ydosonya s,049Sz101N “1 sexdeys ‘1ynoyy moimed wsiton, fo suosropunog smrg-tirD a4, bul 995% Saprewpjoung offus4 “tonpuos of passaappe Apoeap ox8 ‘Key vey) osou “(axatod) e8poqmouy aanonposd Jo szout) ‘Aa0181 4B JO 540% T 0q WED 40 SEie a}EI8 OY) preypjoung, sry Jo su ‘Sumycue 430 Sutsn sluade ayy Jo a 450 vonrdeouoo sty UE 10 word 40 painosgo 2s0dind, pur Sumvow, snosaasd Aue yorys YBnousy uontIdepe we ‘uorMesdsoyuY YS04j B sonjoawy sorsew Suswooeg pue Suimpans ye pu sour Suywoo9q e “Furnpgns v AHONOHL NaTUO ANY AHOSZLAIN 8120 NIETZSCHE AND GREEK THOUGHT Chapter If ‘Nietzsche on the Greek Decline “spontaneous and ind form-giving;* and Socrates as a Sumptom of the Greek Decline history, 28 co proof that the In "The Struggle between Science and Wisdom" 10d with frightening quickness. 15 had exhausted its highest types, Greece th the utmost rapidity. An interrupti ‘only to occur once, and the great st supplied: it was finished in an instant, just One single powerful crank like Socrates, and the break was irreparable. The sel i lished in Socrates. ith the greatest rapidity, we now know ‘When the of, existence, modern man must rarely found ‘in convention-ridde “we . . want to become those who we are--human beings who are new, unique, 10 give themselves laws, who create themselves,” then it is our duty to develop of the dark age was not as suddi f (GS 335)--fr ies, The advance of scholarshi nee of general soci Nietzsche's time has also caused us to conceptualize quite For, "the ‘subject'," as knew and Dewey ferently the nature of the dectine in question. was to reassert (HIN not something given, it is something added and invented" (GM I. Since the evidence ate, nature of the Greek yet been marshalled in a corre young Nietzsche would have had to ani Scholarship that goes from Milman Parry to Erie Havelock 1 In D. Breazeale ed. Philosophy and Truth Selections from Nietzsche's Notebooks of the early 1870's (N.J. Humanities 1979), p. 136. ‘HEIVERSIDAD NACIONAL DE COLOMBI*(sos ‘opsowmayy :oIfeH) s197807 ap sO.grT Souo}4g anbuapsnya uzoury ims} mb squow)g uy :DAxs109p pus o18Vq. Sf sap] JO syooq 90s4p 1811) otf Jo eso1d prepuers-qus £1282] ‘aut Jo woneuuiexe yeussiu s,yyD90q “VY “doUDpEAD yeUIOIxe yp Jo unodoe Soyer OsjE qoIYA sy Jo UOREASUOMOP 8 J0j “OL raidey> ‘sug 9 aug sanBojnrg s,0101¢ 295 » Jo Surypowos st oxoyy, “wsiserru ueruopeoeyy, isquorsueaxe ** * q ysno§ ayt Jo apppiu out Ur pasneo soBueyo idauqe oui Aq sn wosy paresedas osfe st oy ang ‘Aimiue0 ypyLy em Jo pue “Po Wdosojing Yae%D poy ut ‘Sno. piv 28on8u7 ,sones2osei4 ain JO 4804 spsindury “(e6t V'a'n Tweyue7) Arie a “po so1D.90¢ 65 42N "O3Lg 30 K9UI9IYT aap pub seivsoog Jo AnH0 ode NOOTRACH "S“(1L61 “d'0. POO) Aug wopy “PO UESI-MEET 28124 o}.ouOy Jo BuPTOH ay Kalba “We “weep S,010Ig Jo amp jeuonspenn ay soize ‘D'a SEE wi eeuorDdy> Jo apveq ay 1B a>a015 pooeIY ayy Aq TeuZar opew poopuT sem Bursojdep s ayoszioun auytoap ayy 40 eseud ase; sup, “wonbuoo wejuopasey ous ‘us uo ue oy ours afe exp ou ‘tog ie ye ui sit pus ue 01 auto aBb orayary Syn ase wane} oi yo appr avi uy usluorsedre ubaopesaye se Suny odoog ta210 ‘ai “eoUBNgS aH Uy “hamoae ae aun Jo Buruurboq aura auisng aup wot ost ng (ead pay Aijun sjusjauved Jo autos ou, ‘avuose ieucore 439 2945 our ut 80010) 941 Jo KwOuoINE aun saloons 8 nous tre Aion sfuoofued jo asus v $e aresy ona Datieds pey atu fon aif Mn ovpus ayy sage Seek ak ‘DG lop ut possnsso step vasce8teys oui Wy vowartuns fou oui JovaeyseW witou v sv Toqeyaye wereen eee 5 suowty 49 uondope eau ou) ast Ges ae ng tae sun 10x00, WADY OW se U9ppee se Seog hog, 5 sem saacoBuego aii “Aanooe qu oy oth ok ‘uve oui wows pip ir Suryeg “Mapou andes eee 64 worusoduod pus vontesrunuitaos yo sepow tennecie {wou simyno out Jo ssu0odueys 8 ch sBuray sokae Bae “Popuodseiios uojionb uy 3eoug yensoafs, one !PaxORUr sey OM YuOIq oy J0 sone pu ounyeu ayy Ayjny asbw puersrapun oO apz0 ut AHONOHL X9IXO ANY THSZLAIN az24 NIETZSCHE AND GREEK THOUGHT vvisual-graphic, ‘What has been the presence, wi the works, of the bi (or. Thus, when we see that » We can also See what its rea ‘must be taken, and should be .ajor founding document of the "ecumenical, ized, Romanized and anguished Hi the non-dialogical reading of the dialogues, and the mn to Plato as the source of the system of doctrine developed by his successors in the Academy in the pythagorized intellectual environment of the second half of the fourth century and the Hi As far as necessarily transcend the climate of opinion of ‘Nietasche on the Greek Decline 25 . Though nose profession he ‘and eloquence of his interpretat of the question in regard to the Socrates and Plato. from platonism, and only on a jing can Plato's dramatic character Socr: distinguished from the composite figure of the inconsistent tes" occurs in Nietzsche's work which Socrates does Nietzsche 1 Socrates, to Xenophon’s "5 Socrates, to Plato's Socrates, to some or generalized composite of these, or to the equally fictional Socrates of the Socratic eulogizers and detractors of the fourth century? in the quotation from Nietzschi th we bogan this chapter, we notic doctrine that ascribed notebooks with wi teenth century aesthet the cul sympt sociohistory of archaic and classi“(LET PIOKO =K'N) my8r7 fo wow ayy “(S61 ‘eoreMY Jo sseig Auszearuy) ‘adat sueyuey) nowSpnp puo a.moy “661 19404 7X'N) “pa pug mauspn uownys fo C1094.L [O10N9D PADD L se SurBsowo sea 22 osinodsIp Jo PULY Meu eM JO oIENE ‘upy apeur aazy pl sistydog uStoi03 yum ‘paanyeu oy se JO sem oyo10u09 puE rqnyya, 0} 38e43U09 UE aSensuey UsaISeN UI f YeuOHIOSse Se Kouapuar aq Jo de 3oyno Suowe ‘sueow st LJ0p 10) pureWEp OW 159} JO ezEANBS Soy i se *ySnoyf wana--saye1005 1J9P-O1-T11a Oy 42pv—/ Jouo}tua4wod 341 40f Kyynu rou Saop ‘uofoyy sDIddiH 40 ‘oaydiyng om uy $2 ‘suontULyop axoqyoe o} aunygey yuoNboss YAW “WorEINJo1 JO 40 seouanbesuod Ino SuLADIP 1m (99 98) ano Bussn 40 sieod Sunonb “1 “Jo suai oy Jo HL “Burpestunuruios 30 pow asozd ayt Jo su yoridxe spew AZonb Suroueape Jo dpour “Tuot2019y1-uoU aw ‘auypoeq Yeap oy) wo ByDSZIOAN, : “G61 AIK sopms oqay}24 fo oumnor sounsed ye2i5 94i 30 sosneD ou. AUEGIOA “AG nIsodosd Khuanba1y ,sere300g stys--BuNEsm Jenou--K{re10 poreorunwuoo jlasiyy ey yBnoyy, “aumyjno yoos5 up isyBou 20 ,asylemdsoven, Suspusisino asi amp st ‘suo Due aineod joni po a () Jo Tonpond 20 towous ve 5] 04m SorEs90§ oI Jo “JenaMoy ‘uoREIEpIsUO.) " }adsou ow ut aamain S14 Jo eanenuase ) pownsaad 9q Aew soveioos 7 1B st ay asneaaq 21 iy Susmp 4n200 0} pees pease “083 ut ‘Bara ye Pub ‘ourfoop amp Jo wordwAs & ,soJ8320g, stm uOY) ast0 Wem uy “se OF pooioy a18 om “Og -ouadex ueruopsou AHONOHL Waa¥O ANY aHOSZLaIN %28 NIETZSCHE AND GREEK THOUGHT ns of the emerging way of speaking abstract Note, among other things, that this way of speaking both ‘discourse and the speaking self to become themselves not the recognition of language a8 a separate object c n of the human consciousness as a separate we can say that he than anybody else, of the We can also say that, the may well have been a cause Anton & Preus (Albany: Press 1983), Top. my Art and Human Inte Aesthetics or the Trouble with Theory" (N.Y. Appleton 1965), * Sections 10-18, especially. Nietzsche on the Greek Decline 29 story-teller, myth-maker, ironist and allegorist. Readers of The Bi consonance and depth of . But we see already of Tragedy are struck by the and clarify Nietzsche's as to identify as many as we can of the gu framework, assumptions within which Nietzsche worked, ier. In Nietzsche's published work Paul whom Nietzsche calls the first actual, or“eet ur ‘wmopyeaug sty Hum papue yore porrad aanveaso kyasuanUE Sun go som poyetuiy fro] 20 010m" buds Jo 3111 (2961 kemoteD “W Aan Yez6r spByDRTOH0g ays Inyootn wap sononiag, uoyastd04 unoj 24 0} sf a se jnonyae Aq suosear “punoy 24 118 oup sem s1x0) snopuapuor J0 polqies Ajaapoadses arom) ut ‘woydouax Surpees q 30015, peas anty oye esou,y, {Puno} IAS OL MOA} POZISOYUAS AIpaxoUOMNN aAvy aIdo: yey) s018I00§ JUOIO}JIP [eIOAes oyp UsmIIG YsINgU! yoodsos oy? dou yempxa pu s,aY9sz19fN 1G) stow sn ie eunag 8245 ey) wo eMpszie8N «stoqunin Suyppre ‘Sq panot yonus pur ‘Buowe aiqzaopou uo ing *pnesy & st sas 2 wos) ‘(8261 Jorn WON HOD “Pe EIN YOK AHOSEIONY gy $1008) ay3 Jo owos iF @M\ "W09s s,o4pszi—mN Jo y29fqo wstuoreydoou 30 wsuore}d Surztso8eyrkd ‘o}wepeoy sure 349s wep sous ue vey "381109 spunos 1f 31 Jo ,appuyns Joysty, asesyd yssey oy) 98 Jeu00S pinom | OIe]g UouoWOUDUd adasu0o 1s0y81y oy) 40} ,P008, rdaDu09 AHONOHL 3IIUO GNV HOSZLAIN of32 NIETZSCHE AND GREEK THOUGHT t is exhilarating to find that he 10 one of the premises upon whi "So much depends uj well as of “Socrates,” nd clasia! ages] wan always falsely judged. 32 The Struggle between Science and Wisdom,” op. cit. p.l9i. Chapter IL Nietzsche on the Early Presocraties losophy of what, best Postsocratjcs."+ By fatesmen" we can take Nietzsche to mean “statesmen of as well as a star-guide, and are confi recommendation that Solon, Thales’ older contemporary, is the thinker who should be placed at the head of the series called the Presocratics? The term also has reference to the fact that a man-of-Knowledge (sophos) in the sixth century B.C. was a man of practical involvements, as likely (0 have been an inventor, oF master navigator, asa legislator ‘or founder of a colony: There are, however, two statesmen of ide critique of the thought and culture of early fourth eatery Athens, The other is Aristotle, insofar as he reflects the Ie between Science and Wisdom," Truth ed. D. Breazeale (N.Jz Humar Thought, Chapter Il, where T make the case for proposal.“ore “79 “do ,'uopsya, pue s0uay9s usemeq 9/88nNS oy, y6ted “19 *do Stops pur 2ouars usamieq a88ans aU “WYO '98Y opBO4y 941 us Mydosoytid ¢ {UGT “aA BlO;RO) MOO 24r pro dydosong youn yoy WOM OT WN ‘21GweXs 109 "99S" ATTIOE “ou *sjeweu ‘Buyin UF Yooq es0id w peronssu09 aAey 0} 3201 rsity ou uo9q 2Aty 1 pounsosd sf sopsoas0yd “yy Jo Ksourous yeine ou sex quay) asnedaq “soMIAe Asnjuso yixts-ples ap *sopsaaseya Jo 430m pasodwoo ‘yporydesB oy) 0} povaddey ony jax KOU YY SE SEL y -ssouisnf 0} soivjoz at se ssourddsy yarK pouse2U09 spa ‘yt “uojos Jo woIsMoxD 919 SOU BA yy AEM xa]duI09 o10uL ue soyDLs UY ast] aMIDId, “SAEs oydscIOIN ‘SYaydosoLTYC Aysv9 osoyy, y'ssourddey 01 worsuaiesd oyquasorop auf SyoeL, pue Fast s2IHO oy Jo woNEoU ay 10U SI, * * ue q poxdsur, S| Aydosopyd Yoon somTE9 rey dup wat JoyroSor uayer oq 01 sey osIWOId styL, 810 sioyesaqy-sas, Sustdsu 30 q,fuedwios snousfowoy, v so Sioyurm Auvo ofp 1600 ot a8 09 0) sjoadx aypsaein, temp sf ‘sn 20) “wod-dunzeIs aayouy “pasoosd am se siujod-Bumsess asayy snoqe 2 IIIA 9J0WN “oUDISIXO [Ie Jo a[diouisd voUWOD 20 at AyUapL ay Burkn sysiBojous09 axam 4, JOYs UoRdwASEE fouoHIUOAUOD yp Jo (i) siseq aap uo put “fuyabnue se. Jo suodas Aused pany 40 4 509 34 UO SOIR JO Yonun dpou xpeone sey Snuuo$ anfposdoroy sy osut99q Sig op ur OK “sopurwrreuy Jo iwewses) o41 mnoge sduryn Bupsosaiuy owos sts ssejainouon sySszIOIN, vonearasaid SIF 01 oowas04JIP © OPEL axty o} UoYSrOA UOTILIM oy 405 se sopeioosag AUseg ay UO aypscIORN, (0961) 38 Sauazy ,orudosonua, 21054, sep Sunsdsin woz {seiodeyidg 40p0 UOIRIA, HEYIOG' A g Az@2 003 u99q aavy 0} poxtayur oq ues (paquosueN som aE J) ondirosuen sy: Jo aun un *paazasns tou sey pasociuos JepUBUXEUY 1842 sem 21 JoAoLBYM oOULS “BuTIM ©} paryuiwes uiod ews ie (12y0 Ue 40) sepue Yyorym ssotouexey ponusuen inom *€amu90 yrXIs-plur ayi ut 40 Aydesioad s,s0ye8]aeu sly ‘o) adejeid & 30 ‘ul oprse TB2FBojows09 w Xjuo useq aney OF Ayo a sapuBu}xeUY Jo eousIuds auo ayy ,'saNBIOOSOIg woym ssaquIy) oy) Ur IOU ‘Ore Jo sandopeEp ayn Ut In930. 48115 doydosoUYA, pue ,cydos ysouotuy 4210) 2ip oF queAsfas o40M spiom may asaya asneoaq pansassid W3aq ane Yom asoym Jo sa0ysa ‘Yodo [eine-je10 ey 30 a8poysouy-Jo-uour uy) soyres sxaydosoliyd oxom Karls wip eins 09 0} s,topuewxeny Jo yBnous 40 F9[EyE Jo YOM ‘94) Jo Aup aavy ou op am ing’ “IqNop oF 10U YOM sTOKA JO ‘ySnous aacy om ‘osuas ano oy Sunpawos ur ‘sroydosopyd 910m oo2y) Y8e] om) Jey, “sUIOBUNEUY puE sopruamieg pIMOH “opuMIKELY ‘sareqL Yim AJUO WSUD AUC W s1wop s49215 oy fo 28y a13DIL 24) UI Aydoso/yaE “TeopHa Syaranss os s1 syoszIaIN Woy Jo anoisizy aya st sone] ayy 3euL PULy TEM am “Kes 0} Ssa]PI0N ‘iayesdsolur sourssreusy pue [eA9!pau oy) Jo oploisizy. op pue aporsisy perejodienur ateredos 09 wea pue 1ySnoyi AHONOHL W4aYO ANY AHOSZLAIN ve36 NIETZSCHE AND GREEK THOUGHT even though he does in his poems picture life in a rich and complex way. The exclusion is also counter to the ‘human good, have to m human good did not it considers the greatest f the essence and core of shbar) and, in fact, se of the I exposure of . Because Nietzsche is the father of literary 1m we must not fail to note the tendency 10 ism lurking in the claim of the last sentence quoted, that the search, in philosophy, is for a knowledge le of things (Wesen und Kern der Dinge). * Philosophy in the Tragic Age Chall. Nietasche on the Early Presocratics 37 to have a physics, sophers oF Cos ture were specul ‘This makes sath-century ¢ I and personal poetry as 1g for Greek Besides the bias toward identifying ysophy, one can also adduce Xenophanes and Herakleitos, who are philosophic, in their scope and in the generality of some of were not cosmolo} fragmer are interpreted as if they were. Parmenides, ‘way, is self-reflective about nature-philosophy in the half ‘of his poem which is based upon a metaphysical analysis of the concept of "the ‘And the Goddess in the second ly deploys, for her young au it, @ specimen cosmography to lustrate the weaknesses in all This does not make Parmenides a cosmologist; rather, it makes him an anti-cosmologist. Yet both the Goddess's sample ‘cosmography and her metaphysical analysis of “the AU" are interpreted as making up Parmenides’ cosmology. It's as if ‘we called Wordsworth a nature-philosopher because of his 4 in a monitory 5}“8681 Ur ano owes uoMIPS qruOAeS om Jo wo|ssesdusy pays oyL “sours0d Kq “EMO UL pays Sem s9jfoid-I0MY “(rL61 “Pe 9 WUEMPION) CO6T £ WOYNDIYOSIO4 1ap oIuauTVss THEY ¥ SIG “Hg ‘1197 49p Sunupso sop guwed “uopiom iaryorssd ysoue8un o2yF anj PUN wO|YeZ ossnq UossNUE ofS IpUEMIRON, JOP YoeU ‘voye8 apunssy nz Yone ais ip “uoqey SuNYeIUT o1Y! aBUIG SIP 39YOKA, ¢ sAyd se jJom se “Joisdyderour Spuanboja 99,0: (eu0 se af 1) wie srapueMArENY spusy ayosziaN, ‘uy dupsozonuy pue su ueroneyuadoyos v, sig Jo wonez1203: Soy OYDSzIOAN yf quouTesy oy) ‘opind-s45 40 AydusB098 s,c01e,Aou [UO JOU 40 sem 310M s,19pUEWIXeUY sONIayM twoSOUsoO spunos 4| 96m, UIA sovenda yorya ,*wySt10 pue BuruurBeq, ,"Funsdssn, pun Sucjuy, se ueyose ornjsuess Sous FoyatOIs FEY 01, spioa feuonrsodde oy HwWo yc “(wo}uO uOH) sy Buoys Tey Jo (uoRaHDIONS yey 9p UyDie) a[droutsd yerZoVeMT yp se uosjadD oy) moge Wrejo AsoLONPONUE Oya YI serydooHL SULKOTTOJ) Idwis pue idog 24) wiy 205 Lume 389} pynow snIuos s,2yos~aIN 4) adoy ay. UE porufoddesrp st *Kanquao o14Ay ay) 30 j20sa1g otf Jo IWEPTIS ay “IwaUdENbe orydesBo1ONsIY oq puy Sf zexarey Jo ‘Anjaod jo worn sem ay f sm st aT “wopPrY ey) 40 2yqista ayy royrte epesBumop rou soop ay sv isnt soquoU J0y!0U popRssuKop oy Ing “2sH JO Uw Jopio pur sseuroueyo jo sousjeacid snoouRrjnunS o4p seas uly poar | $2 'ponjaossd soayserayy yey “siuowSesy ep{Ss0H 30 Apog ou Jo Ids om 04 AzenIUOD eoxsnfuE yue\sixe 10 of1uO ue 3q pnom Jey, ywym Jo ized Aue syoafer y1 1eyy *Aq[eorsoFoIwO syyeo Ande oyosziorn, VeYL “prey aay rou pmnoD a1 pu eounivedde woe, jowso> ju se AuoIEY PTOVELU ue O1WUs09 dquo s\UaUIEERS o Jo Auomey uappry amp ay) Jo wondossad sty gut Us, PEIBH] JO elU0s Jen0091 s90p 1 sardeu, © yout oor wy Im S.2HSSZIOIN JO tds wRIp S59] $00p 23y D}DUy ays 30 8 W8noys 9 ssardeyo ur uonviesdserUy $,a49% Veys oSpafmouyoe oF envy am “pus oy? wy Iso SOHfO}YRIOH Jo MOU ssod Uaup “waned oy aiqeaaiyoe st aBpayaouy ss809u Jo soua[Eaasd ‘aioyy $e Isnt ,Suyw0.q Jo ou, ay 2. £9 pasvyd suing’ v sj Hog ou) sf ajfiinns yey “AuoZows09 ays Jo ui (24uepa3sdmeyp}044) vapr- ‘sry yim eouvuosuos uy HL} OYDSZIOEN, BW! JO 3108 Japon ou S14 og “swsyoyde o1unpAys sry ur passoudxe suondaased JO stseq ayz uo ‘01 paruem ay pey ‘poonpord ‘ons IYBIU! Yood S11 AUOSoWIsoD aya JO UOnORASUODOI AHONOHL NATAD ANY THOSZIAIN 9»48 NIETZSCHE AND GREEK THOUGHT “metaphysical po does say: "The pre with ontology as Parmenides expresses poem. * as 1 would like to call him, But he ide in Parmenides' philosophy is played heme;" and he does ing as he imagined experient cosmo! that Parmenides is ass ‘as Nietzsche thinks he is in the so far as Parmenis goes, he kept . subsequent philosoph plural L of them hased off by i swith his (Satz) about being ..* suspension, and that he is pu auditors the product of his conceptual analysis of not a cosmographic description of the astronomical universe, 18 Including myself in Modes of Greek Thought (N.Y. Appleton, 1971 ‘Nietzsche on the Early Presocratics 49 To rescue Parmenides’ po from misapplics iven by who is the fictive auditor of her inspired but logis grounded utterance. Among the basic ideas of Parmenides' Goddess, clarity ‘physics, assimilates the seemings to aisthésis and " to noésis when he quotes for his reader verses are treated by him as identical’ What the Goddess actually says is that thought, then it is not nothing. Things thought ex order of thought. They are not nothing becav Goddess puts it, nothing cannot be thought. "Not ‘only be mentioned; it cannot be talked about because,‘ose 8} sajem ssoqun “so4y9801 andy 9q 10UNRD ‘s{By 09 YI09 Pinoo Kou, ,wonoW s: I18, 40 duo ued yoy suouuaTy: ‘ySnosya paionpuco us0q sei do 94) Xq ouopyno, oq 200 {I,m 200% sey OY SKES sSOPPOD ay ous avs yey “(0x04 spo UU spiom 104 Jo (woMso4) 19 rey “yuauBeIy 9} Jo Zs 98194 Te ous “KYdexZows0> Jo su uoald © 38 ojqeAsosqo st wey axour Suto uy “war puOag Inq ‘szoueseodde ajqusta oun prmyaq BumMpAUE PY PIES JOU sey ssapPOD OYE, sopesoosoug Aqseg OM Uo e49s710EN Iworwouonse ays Sem ay ajquasasqo sv “yorum Su1og aeneooq [ended aie Kay pue (spum oma 30 1p) popeoy-om Ausessaseu ase Koy rey *(9q ostmsoqio 34a) 22a990) satydesBowso9 ye Jo ans) sf rey 18138 AudesBours0o vawtoeds uso 104 sdojancp 94g mesoue8 anok se Suc Asta moy suoys aug “sydestous 40 om wed Ur soypne Bunk aay 10) "5 Pue Apoou ous yom ut sem st woISKs (0) pres 09 Pino sseppon aun sau, 128 UL, aay, “urgod sty Jo sy2ed urew oma aut ou “wuowdojaAap syy Jo saseyd omy Hom ,SepluauIEY OF sioadsE OM aE 8204) IN == "OW JeaIsiyd ‘S04 orydoson 'yd-o1ydosojiyd (so1aynseByoanp) ‘dn owes sapiu 983N5 OYOSZIOIN SHUN) ay asneeq ing psOBaIIe ayi JO}Je “M9Ed ay Jo ISqNS OY} JO O10W OM SOHE) ayoszi9AN ‘Surog Jo r09dse ue sp ‘spiom soo uf “Burmooeg "Y ayp 10 Bulog EM Suo;eq HOU tou aie Kay ing ‘seziseydura ssappoo ou se iw 0q Abus soouereadde oy “soounreadde 83 ‘snyy “Bupou sepnjoxa 1 :BunspAsoA9 sopnjout asneoaq TY amp YaEK sBuojaq. asmnos 14 405 (wonsmUT 4N0) ,2I9¢ 8yL "Wa0d ,sopruawieg auf AIwo sesinoastp Jo 4aps0 oui IHONOHL YIaYO ANY SHOSZLAIN os2 NIETZSCHE AND GREEK THOUGHT zes is the error of iscourse can be made “you can also say say that Nietzsche on the Early Presocraties 3 ‘change then it might perish. Ther for Being to be movable; so, Being "ungenerated." follows, or the Goddess, from the fac that it "al (pan e: in homoion), and not different from itself. It (empleon self ( rated by not-be ig, cosmographical ‘cannot be attenuated or penetrated by not- Note ‘This is the opposite of what Parmenides has avoided doing the All, He has rathersAsojoIpesiu0s, soyrivydinum pur ,sorrenu syasuvydody Se way Jo 8 an ywonstydos joued sv pardooae s9p10-puooss Jo 1unoW Ue seafoAUT Wood o4) ‘quo poau om ‘sry oyeyooudde 01 Asta azoyy sf o2oy) yeqn suo (0) mou ynoge sn 1m Solson0asIp Sureys st ey ‘assnoosEp ynoge Buryje1 Kuo Jou st sopruouieg ing ‘oBuoyo Jo doouoo aif 10 ,AMIEQUIENTe, WIPE 10U S9op HE ,"ss0U-s, 3¥ “Burog se ,'s1, Jo Iolqns oy se [LY ey Jo Inq "wood ,sopjuawseg JO voreInonse siyy UY SuyusIZUOD puE SupuNsse 92g ss somesoosezg Atsey oy wo 24OSzI0IN nBy Bm YEU INE SF “wD]NDWI9 asIN0D Jo Apap = arnyrisu0d 8 yor ‘saree gd Jo sainguane oy) sey) ing, mrs SujourAuoD & wpa dn soo es aM O$ SUIpI0D98) seis Bs1Oz0x9 Tey UL ‘ABojowsoo oweyory ur yuawisye}s & 09 IOUS meus oiesaq Joy ‘ano ses y aouaysn ow 0 stonyun [esIew of) 0} JOU *Buteg snoge idoou saynoue) snjoong Iw a4 0} qUasasd Ayono9s ssopoypouCU ese yussqe YBNOW “YoY sBUIYD ploUdE, #1 98108 ‘p 1uowBesy Aq. pout WSnowy soLseiodws}u09 IN SB “SOWSOD 9]qISIA at MOE Sf ,YIML. JO ACA, $9 vow pue ity om use TY “asuas pastnbor oy ® pue Surpuoun yiog 9q 29 + Jojaaus roioduiay ¥ kyuQ “a1qeyoeas Penzouco Atjuneds Y “ssappue e8U povsosse you sey sopluauiieg AHONOHL NaTYD ANY AHOSZLaIN ¥656 NIETZSCHE AND GREEK THOUGHT Chapter IV Positivism and Ecstasy succinctly rejecting this misshapen figure, Poet that he is, generative antithesis between the sere! Apollonian dream-experience and the ecstasies of the ‘world of Dionysan peak-experiences. because they are both aesthetic the order of discourse: s. In dream, we might say, begins the Goddess has the form of the dreams must be how to think and In release begins freedom; but the form of the elaborating: expression of the ‘may catch the Dionysan" which accompanies the perception of a seeming exception nature, Nietzsche takes it for granted, as he opens chapter ieht achtet) of the f Dionysan maker's real[1m se savadde oysnut ‘ayoszi9IN 403 “yporsnu 30009 ‘sosem) yeqsaA ey) JO uo! 8 Jo yinsa3 oup st Aaj20d o12K} sey YOR aM UE SU ap sargnonie dpa8ous fo yng 24 30 9 49) iNet BYDRTIIAN’ "yO0q ye aeideyo us paresaipor sf rwod “pasamyoe are ue dy oy Jo owoR “240 s.oyosz}2IN Jo SurpURIss9PUR nO 303 aAfs}o0p 94 01 sno usm) FIEH STH, “UB JO BurtoNssUoD MY UE cuLoDIEKO 10m ays Aq. passassod aBpaymouy oWp rou St sBpaymouy ano yey ywounUIOddestp wax ou, yey BULA;auT, Pur cousisixo rey uouaMOUaYd 2 INO JO PUD oy) spremor sus oy Sy 83s oy) Surwayyyeas Coste “omy JOWLIG Sf EY 18 198 0 YIog ze ey BurKes 81 SYOSTIOIN “gJoUm E Sz JOATSSEU SEY OYOSZIOEN padeny 3904) jIL9 an SMeMESP ey WI0q sem “IsIUOTEONd a4 YELM SNIOYD HP JO DESMO UAL TENSTA eur Jo ‘oUK] amp WTA afdo oy JO 8 0} OID Sem SyOSTIOIN “STEOUAUAS SIM JO IO 6 Asesog pue wor MO}SSE aU) *SouDoEHorY. gp fo ain 40 sedusxs weojoay ayy “moar ae LL 94) 30 mowhono ot 40 yt aber ee ua Jona Jo saowou Soy song nye usistsur st “aanaitoy “Aineaq oy sayndlul bee “ue Azoweuwepuos-wou ‘235 ® St 4F eq) sf sorIneag si Jo auO UY, souRIeadde Jo Aanvaq seoys oy) us uoisiomu, q *soxersi wt yeas8 woxy suyys deop ue Sussogjns Joy BE ongeu, Twat oty pue SoD yons Jo aurysuns “youn 24) Jo asn apeus 30 (dumpuay 04 {jo uted 0 40330) oy} oF ‘Kes St soMuos ay ‘WBIsur uesKuora Jo weyuorssardya equonuou *y 0 aya uw UEIAuNAIO 30 uoIstA ‘wayi Jo suQ 103 [eh P-IOUNSUY ase wat Apaesy 2815 Jo wo} AHONOHL 34aYO ANY aHOSZIaIN a5Cy NIETZSCHE AND GREEK THOUGHT expression requires being the raw mate: Nietasche’s explanation, is poetry imitating the dynamism ‘of music. groaning, rejoic terms of which he Now these are the very things But no paradox arises as Nietzsche dramatized in one way the sheer comp nature of raw visual images. music, For the way of ‘outcome in musical form, Apollonian. In other words, the two art-impulses out of whose mixing Tragedy was born, are each They are interweavable but ever dist modalities. Notice the ‘our de force which tragedy Positivism and Ecstasy a merely endures them as is ic expresse poetry, says Nietzsche, cannot bring the deepest nificance of the latter one step nearer to us. The ‘component of Tragedy will be dominant over the istic because primordial contradiction the heart of the primal and primordial pai ‘and therefore symbolizes a sphere which is beyond and prior to all phenomena. . . . compared phenomena are merely symbols: hence Tanguage, as the organ and symbol of phenomena, can never... disclose the innermost heart of zsche has now also said that the power of ‘of tonie Dionysan component stems from ity. So we can say, in terms of the metaphysics of he ly crafted exhi psychological effectiveness resides. 11 remind the reader of Buchler’s distinctions, An action the new |. As human ents and things made are, respectively, assertive and exhibitive judgments. Something made or s judgment by virtue of the sheer ‘shape or arrangement which constitutes itaun ur se ‘uewny ¥ 0} voddey uEo Tey sBurMA o1q1s0y “ogy Ur Terpsowtad st regan ya Aun uEsAuoECT © Jo ywowaxarype jeorsnus o1p Aq os Soop 31 “soouesvadde jotioads werdusxiq Jo wnoqpou ido oy wor) *puEy 040 ayI ueskuorg 34], “kumuso sogngoy aaneitoas put 50 orBeay oy) saysinsunsy “fom stuapida we vy *Spodeng ay) uf swowentonuy YsnoNNA “AneNpHNpUL stew Parepuasns douorpne sip Jo ssoquiow seouatpne sit jo amo siood seu 38) uy “ansioagjo os st study 21BeN ou IsuTEBE THe 30 rorBoyoyDKsd ~andop) on twsyubysow en © 99.01 SOYE) SUDSEIAIN YORU “EM/01 oo 9} 4816s OL soHOd sanesOU8 “enxoe beuny pue simeu mes yi0q sozifoquids oy caoroUseyo orosd 30 - Jo ‘ausoduos jeuonIpen oy, “souIN} AUD SONEIOOS s,o4OSzI0EN Sujssnastp ax0jeq atpsoduioo yevoriuoauod aun Jo Aoaans ano ‘aia[doo 01 past om ‘80181005 sHy Jo eanyMIEisuOD se WoH) St pUE ‘worMadrorMT-oreId 1d 10 SurzoseyrAd amp Aq wnop pepucy .se1e00g, Jo yoe1], Buydooy, A sorde “Onur wry usm pjnom epuvsedosd joyoxesH10 suoydouax, 3243 ‘aiqemoapasun syosziay, sayous ,s0r81005, ue st sin ing “Apofesy 9 JO KwauE WE JOF Uaye) oq pooput uEo siinset FEU) sovesd0g ays Voy “usIusiZEds puL wsHOseMAG yI0q, Jo s8urwosyoys oy? oR! and 0} spaou oq yey) sono ‘Ao paeingey Aypeoquopres AHONOHL WITAO GNV THOSZLAIN oLn NIETZSCHE AND GREEK THOUGHT terest in defe the oligarchal way of life. This way ife was under permanent challenge by democrats, as well as subject to question by some of the Sophi in Western Greece, the Pythagoreans had been a& dynasts and oligarchs, when not themselves rulers like “Archytas, the stratégos of Tarentum. question as Jong’as they thought the power lay. Xenophon presents rather inconsistent swash of a bland pedagogue who is both one of the is Socrat (0) and holds the opinions of a ‘This Socrates has doctrines. associates seem to be notables, and he is said oth always to make his hearers better someone who "leads them towards gentlemanliness" though he fails in the case of bad men like identify bay (cudaimonia) technén) administration the art of king 7, He knows all about good ‘and is religious in the most conventional ® See TY.viiisl1 where Xenophon equates human aretd with kalokag’athian upperclass goodness or n Keeping Track of "Socrates" B worse, and is good at , Xenophon has no trouble ascribing what he thinks is knowledge to Socrates. ‘The one trait he might have had in common with qualified knowledge, just what Plato's Socrates cl "t have. We can gather how wikistorical Xenophon is being, by noting that eclectic and a grew up would have read and written only ‘The pedagogue and country-ge1 tutor of the Memorabilia and 0 Xenophon--counts agr important occupations of man, is not only banalized but (contradictority) denied good sense in Xenophon's Defense Here he is said to have been "most yy. To Plato's Socrates this would, in pr ferent from the banishment he refuses even to ince Socrates did, in fact, show up at is refusal may be considered Just 4s Xenophon’s other Socratic writings seem to ize Socrates, so, to a reader without oligarchal jophon’s Defense does not succeed at all ‘SHIVERSIDAD NACIONAL DE ‘coLOBE* BIBLIOTECAwsodwoo ayy Jo a8eury yeu‘ ey ae am ing “soyes00§ ‘94 0} painguyuos seq snns9ey seuss 2xRy OM UO AN 2sOy MaLADE TIM OAK poyoo] s9ai8 uoydousx. ‘yoryas soingizye om) Jo swos anzy{ 0} s2IEs905 sy PomOTTE Asn nou! SPY SYDSZIOIN Uy 99s APEOITE aA “saye190g po9L0/S1y atp s,uoydousy os0m ‘pey t90y uF sey salusoog 1EdwY oy) pEy oATY pinos voydousx £q paki EMP paaartag 2q 04 20u st Foaogan 1OUUED 2m OTT 430 Surpuiszepun josau08 a 0 (1005 oun 5,0381d BoSepad as00;paun oui uur ouryopas ‘40 sonore at ypoesd ,sayesD0g apesTuMoP qy poumep sey woydousx asnvoeq Is0}s1y spno)9 saueqdosnsy ing ue Arcam Jo o81eyo & To Podjoy ay spremsaiye uo ‘[sarex90$ ysureBe] spustsy sty ee set81003, Jo PRAY, Budo, reid Ea ue apis pey worurdo W905 pinom i] ooueape ue ye ox4] ou Avid 01 pauses S14 UE Sévs voydoueX. se ‘asjoz3x0 oY 405 + PoouEp X]uo ou oH *(y2"T1) sexD0Map B. Wwapusdopuy san yyoq sem ou ‘ores KuB WW “ING —“(IZTN) Jo asneoaq Aqyeotssyd uodn uayeaq uayjo pue “IuounNdte uy Wowoyan ses aH“ i9pu9|~AeuoU pus saxeut-KowoUl ¥ wa0q anvy Acut SenEi90g $,7q “Alqeadtiog $e isn 2a 92h Punose ws0q usBq day O} paratjag 51 WoYdoUDX PUT “O'a €/vtp UE aoEd Hoon sone} yr ang Jo onieg oi 18 9git s,uoydouay. panes anny oryoeuE sie ‘pasoddns sy saresoog stui ze: e8pap 4800 HED Om A 2 9504 5 10083} 51d wous souls “kvm oui Eoy IUOpMS sy u01ey yoear 08 SR “Oe TY {S01864jd Kpnis 0} fress000u OU sem IF paproap ,oy, asoyeq so daisy. yt sopuas sry se own owes oy) IV. AHONOHL NITY ANY SHOSZLaIN au80 NIETZSCHE AND GREEK THOUGHT Keeping Track of "Socrates" aL tradition is something of a pythagorizer--which Xenophon However, as part of a culture ‘was not--it becomes clear that this trait has to be ascribed | communicating had become visual~gray to Plato's Socrates literalistically understood. Where Plato's dialogical understanding of ‘true Socratic, but in the graphic mode, in ws dialogues do in writing what Socrates did on fi they deduce consequ arguments the asser fed and \ose modes of Plato, on the Pythagoreans, as at “Republic” iciency in respe al pompousness, a8 at y taken to be himself Pythagorean beliefs, what he says is himself, as Soc words in the Phaedo were | ascribed by Olympiodorus to Pythagoras, centuries later.” literary closures suited to the communi Within the dialogues refutes or rat in argument or paral lusively satirizes, or suspends judgment, and appears as ing for de i We must now address what Nietzsche says about | About Socratism in a sense other than that of the Plato the author, since discussion of Nietzsche's Socrates practice of interrogation and induction, Nietasche himself fed without an understanding of says, in section 190 of Beyond Good and Evil,” that the de to his work 2s a whole. AS morality of hauser says, “according to most of the literature on | in spite of Plato, does not admit S ‘the problem of Socrates’--and according to Nietasche as means to him, here ‘ne that well-vits core is the proper understanding of Plato, which, involuntarily and out of ignorance; they don't know that to in turn, involves an understanding of the distinction, do wrong is to hurt themselves. And removal of this error Socrates and Plato." "Plato was not a pure would make the bad good. Nietzsche thinks that Plato Dannhauser says, only because Plato was not a "was really too noble" fan hat is, not a communicator in an oral-aural something good out of only succeeded in myst variations on the theme. most clearly broached by Plato's Socrates in the Gorgias. T Olympiodorus, in The Gre Phaedo ed. and tr. L. G. W ‘ink (Amsterdam: North °-Tr, by W. Kaufmann (N. ¥.: Vintage, 1966). Jenseits Gut und Bose 1886, in Werke V1.2 ed. Colli & (Berlin: De Gruyter, 1968). Dannhauser, 7 jetzsche’s View of Socrates (Cornel UP, 1974), p95.cerdonn-=saytmn09 fatoeieyo Sty Jo ouo AIu0 auoyadue 10d soy Jlesuny Orv[4 PUY “s89UaANOI30 says 0} $80) 30238 jnoyaia poseiydesed oq youus> Sau) ey) us “afgey uEidossy ayy 0 uRG Kax20d 1 196099 yo ‘ub sandopp Sorel “eButyoxe [euoNEsrOAUOD ox Jo PUD ayy 2B sowane si A 1n0 Goren sowakus ou) 108 2g) 30 TBIOW ULL, jo Aapun ayp Jo axe] pjo ro1Ns ayp woro1q ue *Aayo0d pur asod usemreq ‘eureap pue O14) ‘oaneszeu woomieq Avmprut sx0A0y endows squotg ayo eee 2110909 UE U fa oye tur alas oh“ Jo sed sons yyy poquosge Apaben "= -paroid av 20p10 fun Bue sejoyd0g Gary Wosj TU}od oy) A880 te owoy 18 vang sitnye pry 9 eoum sn0%ep Aa poatis “royungn ou) “ommig snug, “Aaron opaowd eit soqsapun oti sop ott Tatoid 0) pur seas pussroun of Butzoneopua rm puly om ‘sonumuos aH, {1 0} parwjod Sea teML WIOJ-14E UE s1E—I9 OV Ai 48 Jays Aq pouresysuod ssajoursoAgU SBM, yey) Aes 0} Survey ‘oues ayy ye “OUSSZIAIN PUTS 2A o Se1es008, Jo 38s Surdeoy, puv spueisiopun saveioog si, -worses dro Butyznd 30 *i0} Ytas vy ss 208 ojoim o4a INze-UoU ayn coed poztiodeuatG 4 Jo Sie10g a4) sf “anoau 39 parundbod aw ape Wu! osu) PODtIapUN KiEDBowp sereang a Apwai8 pue ou aK9 weskuorq-uou inq o1do1oKD ,sor8100§ rey) sIs983 syoszi9IN p2smus Jo ying 24 30 ¥1 WoHDeS uy oye Joy 2toysros9 Supyeeds 99 01 extnipesez oye) semen, nous 9 “ueussayods so1g 9 0 fal8s00§ soleNre4 Sida 00 pep 94 nd 30 0} aM) f waog-ie SRUDIOZ Pods nyt UMD sy SO nBo|sp Jo sucaus Aq SurysAsona op isn 03 jaunUE pesodwoo s1 w0j-1sE 5, 5} Aejd-o8eIs © II OOUDIOAEID sm wio3-on8o,eip s,01kjd Jo es OP BYOsZIIIN Jo4 “suoneuedrs pue fm uORBuE|dxe pue sop0Is Jo iopavs & &q) yoog saije “dn opew azuryoxa 8 lous paroesixo axe pojeodde sey ay Yorym ob KzeSewr pur ABojoue ow rey) Avs 1OU ssop ay rey) dou Ing “ApesEsy JO uanynswod siya Jo 190330 BUrAy HyayIsee pue yuad "xajdwoo oy) Suyurejdxe uy spaaoons ABojeue ay1 ey puE ,tereo ay) Jo As0BoqTe, snowe] 21 Jo ABojeue ayn Jo sutioy ur ApaBEN y901H Jo euodwoD condor ayy Jo oinyeu op sareuruinyy ouosmaIN “Apasoay J0 yidg 94. $0 6 vores wy IKI BusorayU! $1 AJHDNOHL ¥AaUD GNV THOSZLIIN 384 NIETZSCHE AND GREEK THOUGHT jetasche has approached Plato's was invented for inal purpose of Equally important, new art-form on the assump ing the texts he has ng, as he completes the exper for a humorless expos part of a system of Though he fails to put them into operation, Nietzsche has broader conceptions of the dialogue-form and the dialectic than Laertius. For the latter, "a dialogue is a discourse consisting of question and answer on some sophical or p . with due regard t0 the characters of the persons introduced and the choice of 10 As D. Allison was quick to remind me in a personal ‘communication, Keeping Track of "Socrates" 85 respondents or au Aristophanes, Parmer We also note the slipp: ‘own voice and nowhere gives rather than another should be taken as his spokesman. ‘But is the case that Laertius’s confusion has ever since been fully perpetuated by traditionalist interpreters of the ialogues. In answering the question of this phi turn) characi what, Greek agor of the Greeks. Now, i that the dialectic as practised ‘echoed the sounding triumph of "the new ,, supposedly “Socrrtic’ to consist of “speech and * Daybreak Morgenrothe Gruyter, 1971).“(gT6r ‘Tand way {6s61 ‘vUEUIPIO LEG) aBEyMY “g ‘uOIm}Y “oY uealoseylAd se songojeip s,o1e1 BurSuriuosip l Jo wonreresdzon ‘ayy wiody songoy gf ‘suewSuo7] :uopto7) “H ‘J9qI9Z "3 Auapvay 49p]O 243 PUD O1D]q SEIUO gy ‘uaye) us0q seAoU SEY O1BIq IMP 1989 ey, “UO Os puE wry £9 ox 10M sonore ‘oun Ur sIosuy ore] sf oseyy BuOWE ISNj PUY“ ue amonns osoud Jo sjepou joimyou sb ‘ososd Jo sjopour Se woe) 2q Pro9 om syeeID JeoKSsuIO esoup IySAEL JADU ‘anny stoypesl asneveq pue Benue} eIOYATE Ue sem 39015 2iy tod} Ue JaMTEq suooy ay) wodf oy13m 0} MOY SUIED| 2u0 wy WHEID BunssraqUT ay) soyeu ayDszI9 sy SE81 JO varpms ayssquor}g wHo s,9q]9Z UL pue sy “Y 'yyDd0q “W JO “8 _s2res00g, Jo 3041, Surdaoy BEL OWOET 2027 gy ‘uy UL punoy oq 0} SupuUrB9q oreIg Jo Surpurrszopun 9q ay) wos Buseesies KPEoupe ‘s,9LB1 oy) Aq ‘o1aM 491187, “A $8 yons sxE]oyDS ‘segpms orwig U] “sosua, WEMOY, yBnoays 990015 [topsse]9 ye Suro IPT. 9y1 Jo wopeys ey ‘soipmis jeatssujo joYDs 49935 rey ‘SUEWOY 9M UEYL WHY Lodn worssasdutt ue Jo ssa] opeur aavy syaa15, 8H Ob BmO THA, UE “PE our q pat au 01 Aide s20p wonduosep Ax uissed 40] polyite]o 10u sty ‘298 9m “Oy: Se onforerp ay} Jo sso ut Posepisuos ayosziay aay 4q, porearxoruy ‘yoveds-soiuno> 28 o1am om sy9915 ay) 105 ‘Puy AHONOHL NITAO ANY AHOSZLaIN 9888 way, and that to become the sut shows only how ofm-as a literary master. It is from defective tradition that ‘or Heaven's sake, don't throw Plato at been able to join in the ad is customary among scholar has never been more than included an operational understandi form as such, as I have shown at Dialogues One by One, This Subtest ju course, this is refere pythagori the standard blocks about preference he expresses for "says Nietzsche, “throws all stylistic forms together and is’ thus a firsterate decadent in 18 H, Thesleff's Studies in she Styles of Plato, for instance, gets no further than Nietzsche himself in seei prose as only a mixture of any number (up to ten) includes confrontations between such characters, for example, as Socrates and Francis Bacon, Keeping Track of "Socrates" 89 style." What follows from the first clause of this sentence ig not the second, but that Nietzsche has not perceived the mimetic, or idiolectic, propriety of the different ways of talking which Plato has invented forthe characters who hold in his dialogues. Plato will certainly be only for the of de “platonism." ‘The of any author whose humor or whose ironies are suppressed by th to's works the quality of the imagery, non~dialogically and non-satirically understood, is precisely enough to make them i to those Who Ihave reason to find pythagorizing pi . Nietzsche would have been completely right had he |, "how much ‘Platonism’ there st the construction, system, and ‘The sentence following this does is Platonism that he and we are suffering from. So, if the reader, who takes ive and creative brillian thought and practice of as an ideal "the decadence of the Greek instinct. 18 Twilight, *What I Owe . "2.‘soayes 1809 sToKp 99 stomnoopIoVU sty rey) AqUo Inq Sordrosip Jum JOU PIP “RAIS ue ysnbuos weIuopsoe 241 Jo eouoNbosuos & se ayesUN ‘yey eavy 0} pounsse og ue Awoproy ayy “sueruopaouyy $noge possond 9q uLo ey OATS OP 24 0} PY *Jooyos SurZLOSEYIAd wuBoprue 1f SI so goxjun pus snojeat e 6q ‘aun ‘oTum ‘sa1ou-aunioq} sty Jo orSsjussuEN PpopzenBun ay jo saumuao oxy i ‘Sua FOND} OM JOKE SEAS Pouaddey rey IBY PUE OV8}g OF pIEOI yILAH se Sotuoreyd ow jurpuayep speou Aipiey wrejo sip ‘pausao0> OH ou) se 20g St sjooys * * Op aAny SUED ‘way sd20xe-- ruoreld ‘noadsex ojquisizads ur wuepesep se Aydosontyd 2usTua]]aH $0 WoUssassE s,oyDSz19IN YIM ‘4ecenoy mmpoud pur yeonzed UY pue s07/30jowsze i ‘datsund ‘soyoui-ypur “Iojonb-3904 ‘ayjay-Azo1s w spe sf 16 \Sares003, Jo apes], SuIdeoy, aus pu sdssg 0 UL. 'ydosoniud y2249 ays0z ORIDOHEI 2H) JO. ISL 10 Aq 24g Sanboyorq 1a UepIOT) 4aH27 iw IPI “7 “3D oy “yuno00e papuarxs ue 404 “iySnoys oorog weet ppUnog a7OIS-KiD MHL Ku JO I 998 44 a (E861 ‘asquoyy) wy8noyy pun sniioos sod 1. sion Busou sy w was iow pur aatepusdels ice tou (cap weoudonut unyino 4201 Jo suepessp ay, sv ,sraydosoniyd, oys sayy oyDeRIOIN IHL if} PUE Yovads Jo spo opstydog 3y Jo seousnbosude a¥ue1-800] ‘arse. otp uv “Jo aimed oy Wi09 998 sn step KuoIsty S14, “sonbuuyoar soup fe possessod ay ya 05 99 01 10u pjnoys m0 1 HAL. JO Sntsnite one Jo sayons-ysnsg Aieuoneljop pe we wey) Yayses ‘jo 1woM9D4 © 9g 01 (wst}v0p1) Jo asm 5.24082 :24-NUE O} alophauE ue se ‘481 eo saprpAony], JO £12A07] AHONOHL 2aaYO ANY AHOSZLaIN 069 NIETZSCHE AND GREEK THOUGHT the for publication ra or the dismembering of them for doxographical purposes? den ile v0 346 bis 338 BC R. Siever Geschichte Gr Peloponnesischen Krieges bis cur Sehlact bel Mantnea jniversitit, 1840). Chapter VI What Nietzsche Loved About Socrates Because Nietasche's Plato is the doctrinal system- builder of the idealist tradition of transmission, Nietzsche ‘has missed the important point that Plato’s knowledge is Just the kind of knowledge which only the creator of a The Birth of of knowledge endure. On the other hand, Nietzsche does seem to have read the Apology and the Symposium for themselves; for, it is from these works that he abstracts the traits of the Socrates whom he admires. jetzsche read the Phaedo, or passages therefrom, as a schonlbay in Prot, a part of he reek, under a teacher named Ké fs ho became after graduating from Schulpferta, would he mn of a dialogue zur Pforte," in Nietzsche Studien Band 5 (1976). Greek courses there went from Jacob's Griech. Lesebuch, Xenoph. Anabasis, Arrian Anab., and Homer (Odyss. XVII-XVIII) and Herodotus (VI-VEi) to Sophocles (4Jax), ‘Demosthenes and Plato's Phaedo. Compositions, as was the ‘custom, were in Latin; Nietzsche's credits in Latin came to a total of 63, in Greek to 36, ‘RIVERSIDAD HACIONAL DE COLOMBI? BIBLIOTECA!°XL TOA “pe worresnyy ‘soyoypyssuaume yyy “seyotjyosuayy "3 -uounyy 004 IY wouinyy or yondas jouLy omp, se UUEUIZMESY Aq palsy ose suistroyde osouy SUUEWIJREY “Po 2YOSZIAIN 2IOD110d PUL UI g sanb o} yesnjos ‘SsoUOUME STY JO PloysoNy oy m0j2q 5 248 say) PUE “S us “op 1ouURD JON 430 oHstznoy ot 30 [98H 2: ue 1wO4S v SF OYDSZIOIN SNsLOYAE oy) “TOAdser st Oleig TBOISOFeIp oy o%'T ,"S8TEILOS, OF BPRINE s,o4>szI01N Jo dsex8 sno Supajdwsos ur djoy isoree18 oy Jo oq |T1K wonooveyp st ay yor uy sesuas o¥p Jo uonFUBooaZ esnED9q jueodut sf sIqZ “seonded yeonodTeIP aBUINEBal aze YA soBeBue sasuiry oysszieqn EY Ja\s|Hox 0} sey LOpLaE “Suipumisiapun Jo Joo E sv ofi29jeNp om Jo uoNLFOsep uy s8urya Aueur sdes oyoszi91N yBn0ys “MON, pun sosapun.y 24,2 ‘98 wstI0ydD) ,jnos s9q oy dn o3eur 01 so08 dw) wopsra 498 JO 9]AIS IMJKOF WHE Jo 494, f snsof 0) s0Hedns sem sayeioog reM) skes po worsesn, soy) OL “ways pear 3s duO 2eyI Yons exe * * SIAX) B0]0dy ayy sBuoy ©} 1g2 94 01 Zopu0 uF AMbHUE 56 s21B120g ogy POAOT YOSZIORN, eA “V6259°4 “A 104 "po woqesayy vazemysou aepuMesnezuA "3D “ape'd Cosel “an ‘wore 5 MYDHUY “sSdfoyakea “sayeosoLNae 'd tusisrsyos eyosrSojorTua un “aqeBenevoLesnyy) ayuoq oy auusts , ‘WOH Oy JO APMIS ay, UO sooU-a1n4: Pann ne “6OL'T S.2H9SzIAIN YoMpatiy J20u09 soyoszianN, yBnows syyr sy coreg Aq ongorerp O1101S!Y Ot} JO asuasop yerOIpAL om sores005 woaaag sues 183 dures ayy WOU JO YoU emp Uo Ape e se “uRToISAyd JPOP Sb ss01¥1D0g Jo KBojode ays t107} uoM sear eatyaq oF 14TH saydosopyd v woy O3 se AWBMOW sAtsTOep oY Peafooas anel| oF stH=9s Old aeyp Kes 0512 npesB sty 30 ow AHONOHL WaFAD GNV THOSZLAIN %696 NIETZSCHE AND GREEK THOUGHT Idols (aph, 26), "the wi and "oui to a system is a lack of integrity; 2 philosopher, moray more stupid than he is igated ‘enough for a system--not even for my system.® 1g externalist criticisms of other people's in observing an alien system from 6 Werke Musation ed. Vol XVI, 68. T Werke Musarion ed. Vol XIV, 313; of. also XIV, 366 and jers of Nietzsche find particul inguistic philosopher.” What Nietzsche Loved About Socrates ” are dialogues, and his Ho has run afoul of of Plato's projes extrome formulations in order to explore for the truth that may be found between them. also dialectical of Nietzsche, when deal “that isolating out the dynamic components most opposed to ‘other in such complexes, And this is what he has so done in the case of Greok tragedy. primary, I would suggest the later meanings of " Nietzsche's contrast of pose solutions to problems on what they have presupposed iat they do not know what they thought they knew.‘2m se Buoy se ang faanudreyur ysnf 3,uoz j2q WMO s,249szI91N Ose ou Kou ‘2oUaIos *** Jo oartejass09 Azess900u © {POX sf ueIDITO] oy1 Yorym wos} wopsrm Jo Wiest Bsr auomn sdewog pun AyRSsAg—U JOU Sf MY OF Ispioa Awour 08 RY, seoysed 80] * 30 sis om sf ‘sonunuos ay9sz191 orem puy £2900 ry pampofaa sasnyy ov Yorum uF reesp wwenbesy & pakego Anny pew oy oxns yeu OF nq “AjpeaNeod yeox9 01 20U $2839 249 posOdwIED 3 sa18190§ “(C09) PauosLdw sem sora teMp sieadde 0 09 0} sey (04% uy “An90d pi Ur opaoyg omy ur aBessed 2 ‘yor aley 0u930301 Wooq savy asnuT Yoryas se (osuas mouse BPaIMOUY JO anot ,s912i90$ pornuept pey syosrieIN Apesyiy fo yng oy UT void teorSoqesp aun studs paspury sry pue 24OszIOIN woamieq Verl0$ sey YoY wsUoIE|d SuyzH08e 22 WOsJ SoAIsOP ‘MOLY om Se re peuruepun Mog sey oy 19q Aq ‘104 “o4Dsz19IN JO yuydmaywos eA) JoJ waxEISTW oe eBpejmouy oF reMp siso¥Ins oste OE ,sIsIxo TENT ayy yey ‘spua peut Supoud 9504 UO $f ‘We 40} 240] pue sonsns 4o obejgusay’ oy anon anno out “wonanpop“sopoo]p 6 0183005 1nogYy PeAOT SYOSZIOEN eH “06-58 'L WO UO Ag aug sonsoqoig sord 228 4 ‘peaaiyoe oq ueo 2 Yoru Jopun suopspuos op pu ansind sit ‘eBpsymouy, inoge snor2suos-s195 alow! otwoo9q siso8ns OyDsIBIN “uateG Jo Ey wsILOYde owes SI) 8] sity Ie ipuooun uB thc ‘Bt Sonne tj fevorupuosun us “agasoyy “Buryooos Jo apts 8y) tay) BurIa3j0 Kq st é ‘ a8 a PUY. “Uonauinss iMoheurowiew Une ‘op oun yet suvasoseuina 40 Burn ege-sonop car AQ. idwwnsse oy uoRsaND Isnt ruIEIUOD UoHD—s ay 0S Wat *ZES PUR TIS ue suonsasse 243 Jo uo! “(961 aa) AHONOHL NITAO GNY SHOSZLAIN 96