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By Nietzsche, Friedrich Wilhelm; Roberts, Tyler T.; Nietzsche, Friedrich Wilhelm

Challenging the dominant scholarly consensus that Nietzsche is just an enemy of faith, Tyler Roberts examines where of faith in Nietzsche's concept and Nietzsche's suggestion as a domain of faith. Roberts argues that Nietzsche's conceptualization and cultivation of an affirmative self require that we interrogate the ambiguities that mark his criticisms of asceticism and mysticism. What emerges is a imaginative and prescient of Nietzsche's philosophy because the enactment of a non secular quest trained by way of transfigured models of non secular tropes and practices.

Nietzsche criticizes the ascetic hatred of the physique and this-worldly existence, but engages in rigorous practices of self-denial--he sees philosophy as any such practice--and affirms the necessity of enforcing pain on oneself on the way to increase the spirit. He dismisses the "intoxication" of mysticism, but hyperlinks mysticism, energy, and creativity, and describes his personal self-transcending stories. The tensions in his relation to faith are heavily with regards to that among negation and confirmation in his pondering often. In Roberts's view, Nietzsche's transfigurations of faith supply assets for a postmodern non secular mind's eye. even though as a "master of suspicion," Nietzsche, with Freud and Marx, is a vital part of recent antireligion, he has the facility to take us past the flat, sleek contrast among the secular and the religious--a contrast that, on the finish of modernity, begs to be reexamined.

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Extra info for Contesting spirit : Nietzsche, affirmation, religion

Sample text

The new preface recalls how he had tried to pose the problem of the value of existence by contrasting the “pessimism” of Greek tragedy and the “optimism” of Socratic philosophy. Nietzsche had claimed that with the demise of tragic sensibility Western culture had lost a fundamental connection with the primal forces of life. This was not, however, simply a historical or scholarly problem, for Nietzsche was looking forward to a recovery of a tragic sensibility as the key to the renewal of European culture.

In addition, I use these terms to read Nietzsche against himself, ironically, to show not only the kinetic sources of Nietzsche’s positive vision, but to exhibit the polemical limitations of the essentializing rancor of his criticisms of religion. This ironic hermeneutics is intended sincerely, however, for it seems to me that illuminating Nietzsche’s thought in this way raises questions about some of the fundamental distinctions and dichotomies we use to map our modern world. My objective, then, is twofold: to undertake a critical study of Nietzsche and to explore the categories by which we endeavor to understand human religiosity.

Honest thinkers cannot but see through humanity’s most cherished ideals and values—but it is not clear how they can establish new ones, for it seems that science and philosophy resist all affirmations of the value of existence. “Will our philosophy not thus become a tragedy? ” (HH: 29). Faced with this prospect, Nietzsche offers some tentative answers in fragments scattered throughout Human, All too Human. Two are of interest here. At one point, he wonders whether there is an alternative to philosophical despair, at least for persons with a particular kind of “temperament,” in a kind of liberating, contemplative detachment.

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