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Death, community, myth: Novalis’ and Nietzsche’s figures of immanent affirmation Anna Ezekiel, Department of Philosophy, McGill University, Montreal A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of PhD, Philosophy © Anna Ezekiel 2012 Contents English abstract 1 French abstract 2 Acknowledgements 3 Abbreviations of works by Friedrich Nietzsche 5 Chapter 1 Introduction: Alienation and immanent affirmation 7 Part 1 Novalis’ philosophy of affirmation: Faith and community 17 Chapter 2 Death I: Self-consciousness, love, and death 19 Chapter 3 Community I: Creativity, the poetic self, and the other 47 Chapter 4 Myth I: Religion and myth 65 Chapter 5 Affirmation and immanence I 85 Part 2 Nietzsche’s philosophy of affirmation: Scepticism and the individual 95 Chapter 6 Death II: Suffering and joy 97 Chapter 7 Community II: Consciousness, society, and the individual 113 Chapter 8 Myth II: Scepticism and myth 155 Chapter 9 Affirmation and immanence II 163 Part 3 Critical comparison: Creating an immanent affirmation 177 Chapter 10 Self and other in Novalis’ and Nietzsche’s work on affirmation 179 Chapter 11 Conclusion: Guidelines for an immanent affirmation 223 Bibliography 235 1 Abstract Although their work is separated by three-quarters of a century, Novalis and Nietzsche both operated within the intellectual context engendered by an Enlightenment-era discussion of the human vocation. Both respond to the need for a new human identity that addresses questions about the ability of the human being to know its nature and the nature of the universe, act freely, know right from wrong, and find meaning and value in existence. At the two ends of the nineteenth century, they present different responses to the problem of alienation within this new context, as Novalis attempts to salvage a broadly Christian framework for the human vocation, while Nietzsche reacts against Christian values and ways of providing meaning, as well as those of its secular successors. Despite this important difference, Novalis and Nietzsche share a goal of providing an affirming model of life that escapes the conventional dichotomy of immanent and transcendent. I compare their models of creative affirmation to highlight their insights and weaknesses and to identify characteristics of their work useful for a new response to alienation. The first and second parts of the thesis examine their respective attempts to enable affirmation, analysing their accounts of death and suffering, community, and myth, and questioning the extent to which these avoid relying on the transcendent. The third part identifies aspects of their work that can contribute to a life-affirming response to alienation. I argue that, while neither provides a fully satisfying response to the modern situation of alienation that motivated them, both have insights that should be used in attempts to cope with the disorientation and isolation associated with the loss of an authoritative statement of the vocation of humankind. Nietzsche’s thoroughgoing rejection of the transcendent and highlighting of tensions characterising human life must form part of a response to alienation, while Novalis’ models of freedom, communication, and community better promote fulfilling ways of making sense of life in the face of its darker aspects. My concluding chapter outlines a form of immanent affirmation based on these strengths, arguing that this can take place in a dialogical community of creative individuals. 2 Résumé Bien que trois quarts de siècle séparent leurs travaux, Novalis et Nietzsche opéraient dans le contexte intellectuel favorisé par la question de la vocation humaine, comme il a été discuté au cours du siècle des lumières. Tous deux répondent au besoin d’une nouvelle identité humaine qui s’interroge sur la capacité de l’être humain de connaître sa nature et la nature de l’univers, de se comporter librement, de différencier le bien du mal et de trouver un sens et une valeur à l’existence. Les deux écrivains présentent des réponses différents au problème de l’aliénation de soi dans ce nouveau contexte. Novalis tente de garder un cadre chrétien pour la vocation humaine, tandis que Nietzsche s’oppose aux valeurs et références chrétiennes. Bien que leur projet, sous cet angle important, diffère autant, Novalis et Nietzsche ont en commun l’objectif de fournir une explication affirmante de la vie qui échappe à la dichotomie conventionelle de l’immanence et de la transcendance. Je compare leurs explications de l’affirmation créative pour mettre en lumière leur perspicacité et leurs limites et pour identifier les caractéristiques de leurs travaux qui sont utiles pour une nouvelle réponse à l’aliénation. La première et la deuxième parties de la thèse analysent leurs explications respectives de la mort et de la souffrance, de la communauté et de la mythologie et évaluent dans quelle mesure ces explications évitent de s’en remettre à la transcendance. La troisième partie identifie les aspects de leurs travaux qui peuvent contribuer à un message affirmant de vie contre l’aliénation. Le rejet complet de Nietzsche de la transcendance et son invocation des tensions qui caractérisent la vie humaine doivent constituer une réponse a l’alienation. Cependant les visions de Novalis de la liberté, de la communication et de la communauté favorisent des façons enrichissantes de donner un sens à la vie face à ses aspects sombres. Dans mon dernier chapitre, j’expose les contours d’une affirmation immanente sur la base de ces qualités et je suggère que cette affirmation peut être effectuée dans une communauté dialogique entre individus créatifs. 3 Acknowledgements A thousand thanks to my Doktoreltern, Professors George di Giovanni, Philip Buckley, and Susan-Judith Hoffmann, not only for their detailed and astute comments on all my drafts, proposals, chapters, and ideas, but also for their support, kindness, and encouragement, which has been my major source of motivation throughout my PhD. I would also like to thank Professor Günther Zöller for allowing me to take part in his 2009 Oberseminar at Ludwig Maximilians Universität in Munich and for his sharp questions on my thesis proposal. I am also thankful to Dr. Simon Bunk and Katerina Mihaylova of the Emmy-Noether Gruppe at the University of Paderborn for the opportunity to work on Novalis on truth, openness, and community as part of their 2012 project Aufrichtigkeit in der Goethezeit. Some of their feedback and my work from this project have been incorporated in this thesis. I am grateful to my colleagues Melanie Coughlin and Zoli Filotas respectively for comments on the second draft and for interrogating an early version of part of this thesis. I would also like to thank the administrative staff in the McGill Philosophy Department, Mylissa Falkner, Claudine Lefort, Angela Fotopoulos, Salima Nawaz, and Susan Kirichu, who may not know how big a difference they make with their competence, organisation, comprehensive knowledge of university processes, friendliness, and willingness to go out of their way to help. Finally, thanks to my partner Zachariah Ezekiel for seemingly infinite patience and support throughout my eleven years in tertiary education. 4 5 Abbreviations of works by Friedrich Nietzsche KSA Sämtliche Werke. Kritische Studienausgabe in 15 Bänden A The antichrist BGE Beyond good and evil BT The birth of tragedy CW The case of Wagner EH Ecce homo GM On the genealogy of morals GS The gay science NCW Nietzsche contra Wagner TI Twilight of the idols TL On the truth and lies in a nonmoral sense Z Thus spoke Zarathustra 6 7 Chapter 1 Introduction: Alienation and immanent affirmation The whole spiritual universe is split and shattered by the hand of Atheism into countless quicksilver points of individual existences, which twinkle, melt into one another, and wander about, meet and part, without unity and consistency. No one is so much alone in the universe as a denier of God. With an orphaned heart, which has lost the greatest of fathers, he stands mourning by the immeasurable corpse of nature, no longer moved or sustained by the immeasurable Spirit of the universe, but growing in its grave; and he mourns, until he himself crumbles away from the dead body.1 The above quote by Jean Paul expresses a feeling of terror, misery, and abandonment at the loss of faith in God. Without the divine to unify and make sense of the universe, he believes human beings would be fragmented, alone, and isolated from others, situated in a hopeless, dead world full of pain, which is meaningless and transient. In short, he maintains that without a transcendent ground to give life meaning, human beings are alienated from their existence. This thesis accepts that atheism has the potential to plunge human beings into a frighteningly alienated existence, and asks if we have the tools to redeem this situation, to affirm ourselves and life in general without reference to the transcendent. I base my investigation on the work of Nietzsche and the early German romantic Novalis, who both describe kinds of interpretive activity or myth-creation as potentially accomplishing this affirmation. The thesis has two goals: to compare the models of creative affirmation provided by Novalis and Nietzsche in order to locate the insights, as well as weaknesses, of their attempts to provide new grounds for loving life; and to identify characteristics of their respective work that could be adopted by a new attempt to respond to alienation. 1.1 Alienation 1.1.1 The vocation of humankind This thesis compares the responses of Novalis and Nietzsche to the problem of alienation in the form in which it emerged in Europe in the late eighteenth century 1 Jean Paul Friedrich Richter, “First flower piece,” in Flower, fruit and thorn pieces: Or the married life, death, and wedding of the advocate of the poor, Firmian Stanislaus Siebenkäs, trans.
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