Ecce Homo Sexual: Eros and Ontology in the Age of incompleteness and entanglement (original) (raw)
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Ecce Homo Sexual: Ontology and Eros in the Age of Incompleteness and Entanglement
parallax, 2014
Condition 1: used; somewhat dirty. Nietzsche's iconic Ecce Homo makes for a rather different read than the one associated with its original author, Pontius Pilate. As is well known, Pilate, in distancing himself from the question as to whether Jesus of Nazareth was 'just a man' or instead, 'the son of God' and therewith God Himself, was said to have pointed to the battered Jesus and, washing his hands of the consequences, adjudicated: "Behold the man!" 2 The rest, as they say, is history: Jesus was summarily and brutally, nailed to a cross on charges of blasphemy and treason, and an entire religious practice was, for better or worse, carved into life. It would also be fair to say that Nietzsche, deeply uninterested in that particular twist on the God v man debate, not to mention, Religion itself, nevertheless inhabited that expression, took it as the title of his major last work, an autobiographical work no less, every bit aware of the raw emotion and excess baggage its peel-back to the Jesus/Pilate incident brought to the table.
Beholding Nietzsche: Ecce Homo, Fate, and Freedom
2013
It has often been noted that Nietzsche's autobiography focuses primarily on his literary and phi~osophical productions. EH has been read as a book about Nietzsche's books, about his assessment of his own writings, despite the title that announces the presentation of a life-homo, not biblio-and his profession that his life and his books should not be confused (EH: "Why I Write Such Good Books" 1). And there has been much attention given to the literary qualities of the text itself and what they indicate about Nietzsche's views about literature as a model for "giving style to one's character" (Nehamas 1985; cf. Sarah Kofman 1992). 2 Walter Kaufmann's editorial introduction and notes claim Nietzsche collapsed before completing his revisions to the text. More extensive philological research has shown, in fact, Nietzsche continued to make alterations to the text, including its concluding poems, as late as January 2, 1889 (Montinari 2003: 111), though the scholarly opinion is still divided on the question of whether Nietzsche himself thought EH was finished and whether the text as it was published was that text or some near approximation. Compare, for example, Erich Podach's claim "What is certain is that Nietzsche did not leave behind a finished Ecce Homo, but we have one'' with Mazzino Montinari's: "What is certain is that Nietzsche left behind a finished Ecce Homo, but we do not have it" (Montinari 2003: 120; Podach cited by Montinari 2003: 125 n. 35).
Ecce Homosexual unpublished final version
Nietzsche’s iconic Ecce Homo: (How one becomes what one is) maps out the answer by taking the reader on a kind of magical mystery tour ruminating between the paradox. With chapter headings such as ‘Why I am so Wise’ or ‘Why I Write such Good Books’ or ‘Why I am Destiny’, one begins to breathe in the method, the madness, the sheer intelligence of it all. Whatever else may be being said in that text and his others, one thing is certain: a sustained, crucial, well-directed attack on metaphysics – as idealism, dialectical logic, universalism, identity politics, morality and a whole host of other paradigmatic strictures – is necessarily, urgently, launched. Scroll forward more than 100 years since, and, coupled with the profound advances in socio-cultural norms from civil rights to feminism to gender equality, and beyond, as well as the profound advances in physics, from quantum to Higgs Boson; in mathematics from recursive algorithm to fractal imaginaries; in technology and new media (in fact, all media) from the photography to the digital, from the computer to robotics, from the gun to the stealth bomber – it almost beggars belief that at least in the aesthetic-politico-philosophic arena, one finds a steady crawl, and most recently, more of a electrified sprint, back to metaphysics ‘as a whole’, and more worrying still, to the speculative idealism of Hegel and co. For reasons not entirely clear, there has been a massive group hug toward metaphysics: whether at the level of retrieving it via a return to Hegel or retrieving metaphysics via Heidegger (onto-theo-logic metaphysics) or retrieving it via Hegel (speculative idealism) or retrieving metaphysics via the newest old version: speculative realism. This chapter sets out to examine critically those approaches and to see how they fare once the erotic, the sensual, and indeed, the networked algorithmic age, is brought to bear. May have to dust off copies of Marx’s Poverty of Philosophy along the way.
Israeli Journal for Humor Research, 2017
In this article, I aim at explaining a central aspect of Nietzsche's notion of gay science. Fundamentally, Gaya Scienza embodies the logic of one's will to power, the passage from a week state of forces into a stronger one, and is thus a symbol for getting stronger. If will to power is shown to be an increasing force overcoming resistances, gay science is, in turn, a way of rectifying the errors and mistakes that constitute knowledge and science. Nietzsche declares war against, and intends to surpass, all concepts that make life weak, such as identity, the "thing in itself," the unity of things, systems and God, among others. Against the errors that structure modern thought, Nietzsche recommends a method of subverting concepts and categories of knowledge that should be joyful, that is, that intensifies the feeling of power. I suggest that this is precisely what Nietzsche refers to as gay science: a performative knowledge that rewards itself in its progress and results, therefore improving its intellectual strength through joy. 1
Foucault Studies, 2021
Michael Ure's Nietzsche's The Gay Science: an Introduction is the second instalment devoted to Nietzsche, after Lawrence Hatab's Nietzsche's On the Genealogy of Morality: an Introduction (2008) in the series "Cambridge Introductions to Key Philosophical Texts." Ure's name will be familiar to readers interested in the influence ancient philosophies have exerted on Nietzsche's intellectual development and his very conception of philosophy and life. 1 In his new book, Ure proposes a thorough commentary of the prose material from The Gay Science (abbreviated afterwards GS), that is: Books I to IV from the 1882 edition, and Book V and the "Saturnalia" preface, added to the 1887 edition. Ure approaches GS not simply as a philosophy book-albeit an important one-but also as a "deeply personal" and "philosophical autobiography" (i): quoting Nietzsche's own preface, GS is described as a "strange book of experiences" written by a decidedly "untimely and unconventional philosopher" (7). In the introductory chapter, Ure stresses two complementary aspects of GS: as a critique, it is "one of the most compelling and influential accounts of the modern crisis of values that [Nietzsche] later called nihilism," and as a project, it calls for a "new art of living" addressed to "the so-called free spirits among his readers" (4). Ure approaches GS as part of the free-spirit trilogy (with Daybreak and Human All Too Human) and as a corner stone of Nietzsche's "philosophical therapy"a therapy through which Nietzsche "does not simply recycle the ancient model of philosophy but rather (…) develops a rival, post-classical philosophical therapy" (12). The key distinction between ancient philosophical therapies and Nietzsche's own, Ure argues, lies in "affirming rather than simply enduring life" (14). Each chapter, following GS's original order, is organized so as to reinforce this overarching interpretation. Each key moment in GS, "the death of God, the exercise of eternal recurrence, and the ideal of self-fashioning" (i) is reread through the lens of philosophical therapy-the book itself becoming a 'spiritual exercise' for free spirits. Ure's deliberate focus is well-advised, providing a fairly REVIEW
Nietzsche’s Ecce homo, Notebooks and Letters: 1888-1889
2023
Translations from Nietzsche’s German to English include. 1). Ecce homo: How One Becomes What One Is (Ecce homo: Wie man wird, was man ist. [pages 25-113]. 2). This poem was included in the first publications of Ecce homo (1908). Glory and Eternity (Ruhm und Ewigkeit). [pages 114-124]. 3). These are all of Nietzsche’s last notebooks (complete) they are numbered 21, 22, 23, and 24. There are a total of 82 notes. Final notes by Nietzsche from the Nachlass (Nachlaß). Sometime in German called the Notizheft. Nietzsche’s notebooks that include some drafts for Ecce homo and other topics he was thinking during his last writings. Dating from October 1888 until early January 1889. [pages 125-191]. 4). Nietzsche’s Letters Regarding Ecce homo. Nietzsche’s letters starting at the end of October 1888 discussing Ecce homo. These are not always the complete letters but include all of the passages of Nietzsche discussing Ecce homo. Complete translation of the last letter Nietzsche wrote. Dated until BVN-1889. #1256. Letter to Jacob Burckhardt in Basel. Turin, about 6 January 1889. [pages 192-223]. Bibliographies [pages 224-254]. Nietzsche’s Philosophy Final Thoughts [pages 255-259].
Nietzsche branded Rousseau as a "moral tarantula," and rejected his social contract theory. i He writes: "whether power is in the many or the few, the feeling, decided either way, takes an oligarchic or autocratic form." ii The feeling of power figures in Nietzsche's social and political philosophy as well as in his philosophy of evolution. iii In his social and political philosophy he holds that the will is not bound by the moral law when it acts to master lifeweakening thoughts and feelings arising from "the affects of ressentiment." For Nietzsche, the feeling of power over a resistance is happiness, iv and utilitarianism's self-preserving happiness for the greatest number is an assault on the happiness of being in command in an attempt to weaken and cripple life. And in Nietzsche's philosophy of evolution, the feeling of power is the principle of our development as a species in his "great politics" of overcoming the Spirit of Revenge. How does Rousseau's making all wills morally equal accomplish an act of revenge? And what development of ourselves as a species results from the rule of the feeling of power? Nietzsche tells us that in 1879 he arose from a minimum of life and that life became more in him: v "out of my will to life I created life in myself, "ein Mehr" of life; I added life to myself, created a true complement to the life in myself. vi The will to power in life strengthened life in him, mastering his life-weakening resentment. The feeling of power is the feeling of this commanding exercise of strengthened life over the resentment that weakens it. This is what requires privileged rights: "increasingly, I feel myself in opposition to the morality of equality, he writes." vii What could it mean that Nietzsche created life in himself, added life to himself? This is the key idea. He wrote Ecce Homo to answer this question.
Nietzsche Homo Gubernator.docx
I argue that the intractability between transhumanists and their opponents often reduces to competing idolatries, that is, they uphold frozen viewpoints of the human being that can not be supported by careful phenomenological investigation. I suggest, instead, the vision of "Homo gubernator," humanity as pilots. This vision suggests humans are evolved and evolving, socially contingent, technologically interdependent and teleological. Aside from these facts, many other ideas can be said, but little else concrete can be asserted about humanity.