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Philosophy in the Tragic Age of the Greeks
Get Free Ebook Philosophy in the Tragic Age of the Greeks
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- Published on: 1800
- Binding: Paperback
Most helpful customer reviews
0 of 0 people found the following review helpful.
Great History.
By CindyG
Poor Greeks.....I guess that's where we're going with our current wonderful crooks and misfits in DC.
0 of 0 people found the following review helpful.
Five Stars
By Alexa Decker
it makes everything one interesting.
9 of 9 people found the following review helpful.
to what end does a healthy culture use philosophy?
By S. Lee
The book's key concept would be "a unity of style." By this, Nietzsche seems to mean a power to have "life in lavish perfection before our eyes," a power wherein our desire for "freedom, beauty, and greatness" and our "drive toward truth" are one (p. 33). A culture is healthy when it has such unity of style. In such a culture, philosophy exists in its fullest right, being engaged fully by its members. When it is sick, philosphy is deemed dangerous and philosophers exiles. Or, as Nietzsche says: "During such times philosophy remains the learned monologue of the lonely stroller, the accidental loot of the individual, the secret skeleton in the closet, or the harmless chatter between senile academics and children" (p. 37).
How such unity can be achieved in a philosopher is illustrated by Niezsche in philosophers of 'young' Greece, that is, before Plato. So in Thales ("water is the origin of all things"), we see 1) urges of the religious in his wanting to settle the primal origin of everything, 2) a natural scientist at work, putting his proposition in a language free from image or fable, and 3) a philosopher, in his "metaphysical conviction," or presenting his fundamental concept ("unity" of all things) clothed in a hypothesis ("water" as the source of that unity). In the case of Thales, we may say the unity is two-fold: 1) as to the relation between man and nature. Before Thales, Greeks thought nothing of nature, seeing it as mere semblance, and putting all their faith in men and Gods. It is with Thales that they started to believe in nature as a fundamental part of life, 2) as to varying ways of knowing. Nietzsche notes: "When Thales says, "all is water," man is stung up out of the wormlike probings and creepings-about of his separate sciences. He intuits the ultimate resolution of all things and overcomes, by means of such intuition, the vulgar restrictions of the lower leves of knowledge" (p. 44).
The book is from Nietzsche's early period, written at about the same time as The Birth of Tragedy. Although a very small book, with just over 100 pages, it contains many seeds for such essential Nietzschean concerns and themes as the relation between art, philosophy and life, the role of education in culture, virtues of slow reading, or "how one becomes what one is." Widely neglected, but what Walter Kaufmann said of Beyond Good and Evil would be equally applied to this book. You will encounter "hundreds of doors it opens for the mind, revealing new vistas, problems, and relationships."
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