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RODDY-DISSERTATION.Pdf Copyright by Conor Roddy 2011 The Dissertation Committee for Conor Roddy Certifies that this is the approved version of the following dissertation: Nietzsche’s Buddhist Leidmotive: A Comparative Study of Nietzsche’s Response to the Problem of Suffering Committee: Kathleen Marie Higgins, Supervisor Katherine Arens Lars Gustafsson A. P. Martinich Stephen H. Phillips Nietzsche’s Buddhist Leidmotive: A Comparative Study of Nietzsche’s Response to the Problem of Suffering by Conor Roddy, B.A., M.A. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin December 2011 Dedication In loving memory of my parents Larry and Patricia Roddy Acknowledgements ―For Confucius,‖ as Herbert Fingarette once remarked, ―unless there are at least two human beings, there can be no human beings‖ (217). One cannot become a person on one‘s own in other words, and although it sometimes seems like a lonely process, one cannot write a dissertation by oneself either. There are so many people who made so many things possible for me to whom I wish to express my gratitude, and since I‘m not planning on writing another dissertation in the near future, I‘m going to do so now. I want to thank all my professors in Dublin, Honolulu, and Austin. When I was an undergraduate in Ireland, it was a passing remark by William Lyons that first got me interested in Nietzsche. During my time in Hawaii, Arindam Chakrabarti, Graham Parkes, and Roger Ames were particularly helpful. In Texas, my committee members Katherine Arens, Lars Gustafsson, A.P. Martinich and Stephen Phillips provided guidance and inspiration. My supervisor, Kathleen Higgins, was generous enough to take on that role during what must have been an extremely difficult time for her personally. I am grateful for her advice, encouragement, and patience. Robert Solomon, who was involved in this project at an early stage, passed away in 2007; his example as a philosopher and a human being lives on. I also want to acknowledge the UT philosophy department graduate program coordinators Jill and Sally Jackman for getting everything together for me all those times that I couldn‘t get it together myself. Thanks to my fellow graduate students in UH and UT, especially Blinn Combs and Ellen Stansell, and above v all to Alex and Connie Catlin; to all the folks in Maine who were so friendly during my year there, especially Jill Gordon and the Full Mooners; and thanks as well to my colleagues in Michigan, and in particular to Blair Morrissey and Andy Wible. His extreme individualism notwithstanding, Nietzsche acknowledged in an aphorism called ―collective spirit‖ that ―a good writer possesses not only his own spirit but also the spirit of his friends‖ (HAH 180). Many friends in Ireland, North America, and elsewhere have helped me out in all kinds of ways over the years. Thanks to the Celtic Cowboys in Austin and the cast and crew of Fadó, especially Hanna Ankarstrand, Phil Brasenell, Stephen Burns, Brian Costello, Pat Doab, Cynthia Holcomb, Andy Jones, Colum Kelly, Breslin McCartan, Brian O‘Callahan, Edwin O‘Hea, Noel O‘Mahony, and Mark Son. Thanks to Justin Kelly for putting me up on visits, and to Niall Tallon and Dee-Dee Lovering for driving halfway across Berlin to sort out some paperwork at the last minute. Thanks so much to all the gang in Hollywood and Dun Laoghaire for all the good times, especially Barbara, Julie, and Tom Connelly; Jason Furlong; Stephen and Liz Greene; Fionn Gunning; Robert Heffernan; Stephen Keegan; Juany Keville; Owen O‘Gorman, and all the O‘Gorman family; Michael O‘Hara; Sean O‘Hara; Jason Thomas; Niall Vaughan; and Michael Walsh. My apologies to those others whom I‘ve forgotten to include, and whom I ought, no doubt, to have remembered. Joe and Bairbre MacAnthony have treated me like one of the family in Toronto for decades now. I am also grateful to Brian and Dermot for their friendship, and to Declan, who died earlier this year and who is sadly missed. And of course, I want to say vi a special word of thanks to Grainne, who—like Nietzsche—has driven me intermittently crazy, but who has always made me feel more alive. I‘d like to remember my grandparents Michael and Bridgit Roddy, and Harry and Eileen Murphy, and I‘d also like to acknowledge my aunts and uncles, Dan, Moya, Ita, and Michael. My grandmother Eileen Murphy took care of me during my first years at university, and my aunt Eileen Murphy continues to look out for me—I will never forget their kindness. Dave and Geraldine Adam took me into their home years ago when I was an undergraduate, and haven‘t managed properly to get rid of me since. I am so grateful for their enduring generosity. Thanks also to Fionn and Justine, Jane and Alan, and especially to Cathal and to Nikki for everything. I want to thank my sister Addy, who—despite my best efforts to dissuade her— very thoughtfully flew all the way down from Alaska for the defense, and I‘d also like to thank my brothers and sisters Eoin, Kate, Nell, Alan, and Lar, and their partners Nate, Honor, Ben, and Conor for their love and support during good and not so good times. Finally, I want to acknowledge my immeasurable debt to my mother and father, both of whom died during the writing of this dissertation. Each of them, in their contrasting but complementary ways, lived what seemed to me to be a truly exemplary life. May any merit that arises from this work benefit all sentient beings… vii Nietzsche’s Buddhist Leidmotive: A Comparative Study of Nietzsche’s Response to the Problem of Suffering Publication No._____________ Conor Roddy, Ph.D. The University of Texas at Austin, 2011 Supervisor: Kathleen Marie Higgins I argue in this dissertation that Nietzsche‘s struggle to free himself from Schopenhauer and Wagner‘s influence interferes with his understanding of Buddhism, which he tends to tar with the same brush that he used on his mentors. I claim that Nietzsche has more in common with Mahayana Buddhism than he realizes, and suggest that he would have had more sympathy for Buddhist strategies for confronting suffering if his conception of such strategies had been more adequate. I offer a reading of the eternal recurrence according to which it promotes an existential reorientation towards the present moment that is very much in the spirit of Zen. I contend that the apparently irresoluble differences between the Nietzschean and Buddhist positions on questions relating to a karmic ―moral world order‖ can be overcome on a careful interpretation, and that there are more than superficial parallels between the way that both Nietzsche and Zen thinkers ascribe spiritual significance to a certain kind of spontaneous action. viii Key to Abbreviations With the exception of the Selected Letters, parenthetic references to works by Nietzsche in the text are to section numbers, not page numbers. Basic Writings of Nietzsche and The Portable Nietzsche each contain several complete works. For posthumous fragments not included in The Will to Power, I have relied on the Digital Critical Edition of the Complete Works and Letters published online by Nietzsche Source, and have cited according to the standard system used therein. Full details of all the texts listed below can be found in the bibliography at the back. AOM Assorted Opinions and Maxims (Volume II, part one of Human, All Too Human) AC The Antichrist BGE Beyond Good and Evil BT The Birth of Tragedy BW Basic Writings of Nietzsche CW The Case of Wagner D Daybreak DS David Strauss the Confessor and the Writer (First Unfashionable Observation) EH Ecce Homo GM On the Genealogy of Morals GS The Gay Science HAH Human, All Too Human HL On the Utility and Liability of History for Life (Second Unfashionable Observation) NCW Nietzsche Contra Wagner NF Nachgelassene Fragmente (Posthumous fragments in the online Digital Critical Edition) NR The Nietzsche Reader PN The Portable Nietzsche RWB Richard Wagner in Bayreuth (Fourth Unfashionable Observation) SE Schopenhauer as Educator (Third Unfashionable Observation) SL Selected Letters TI Twilight of the Idols UW Unpublished Writings from the Period of Unfashionable Observations WLN Writings from the Late Notebooks WP The Will to Power WS The Wanderer and His Shadow (Volume II, part two of Human, All Too Human) Z Thus Spoke Zarathustra ix Table of Contents Acknowledgements ..................................................................................................v Abstract ................................................................................................................ viii Key to Abbreviations ............................................................................................. ix Introduction 1 Opening Remarks...................................................................................1 2 Dissertation Plan ..................................................................................10 PART 1 THE INFLUENCE OF SCHOPENHAUER AND WAGNER .....................13 Chapter 1 Schopenhauer 1.1 Introduction ..........................................................................................14 1.2 Schopenhauer‘s Debt to Indian Philosophy .........................................16 1.3 Nietzsche‘s Reception of Schopenhauer ..............................................23 1.4 Differences between Schopenhauer and Buddhism .............................33 1.5 Nihilism and Buddhism .......................................................................39
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