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Nietzsche's Transfiguration of Philosophy

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Nietzsche's Transfiguration of Philosophy Fordham University Masthead Logo DigitalResearch@Fordham Articles and Chapters in Academic Book Philosophy Collections Winter 12-2000 Between Hölderlin and Heidegger: Nietzsche’s Transfiguration of Philosophy Babette Babich Fordham University, [email protected] Follow this and additional works at: https://fordham.bepress.com/phil_babich Part of the Continental Philosophy Commons, German Language and Literature Commons, and the History of Philosophy Commons Recommended Citation Babich, Babette, "Between Hölderlin and Heidegger: Nietzsche’s Transfiguration of Philosophy" (2000). Articles and Chapters in Academic Book Collections. 33. https://fordham.bepress.com/phil_babich/33 This Article is brought to you for free and open access by the Philosophy at DigitalResearch@Fordham. It has been accepted for inclusion in Articles and Chapters in Academic Book Collections by an authorized administrator of DigitalResearch@Fordham. For more information, please contact [email protected]. 2()(i Da\'id ()wcn i\lommsen (1974), \X.: The i\ge of Burcaucracv. Perspectil'es on the Political SOciolo of l\laX \X'eber. Oxford 1974. gy ()wen (l<lSlI), D.: i\utonomr and "Inner Distance". A Trace of "\ietzschc in Weber. I . Histof\ of the Human Sciences, 4 (I) (I<J'JI). n. Owen (1 (94), D: i\faturit\ and i\lodernin·. London 1994. Owen (19~)'i), D.: Nietzsche, Politics and Modernity. London 1995. BABETTE L. BAine] I Scaff (19K9), L: Fleeing the Iron Cage. Berkeley 19t19. Schroeder (I'lK7), R.: ~ietzsche and Weber. Two Prophets of the l\lodern Age. In: Lash BETWEEl\; H<'')LD8RLlN AND HEIDEGGER: !\;lETZSCHE'S S. / \X'himster, S, (cds.): i\hx \'\'cber, Rationalitl and ,\fodcrnity. London 1987. ' TRA~SFIGUH.ATl()~ OF PHILOSOPHY Strong (1 ')8tl) , '1'.: Pricdrich Nietzsche and the Politics of Transfiguration. 2nd edition. Berkeb I'lK:':. Strong (1992), T: \X'hat lla\'e We'l() Do With Morals? ,\Jietzsche and Weber on History and Ethics. In: Histotl of the Human Sciences 5 Cl) (1992), pp, 9-18. ,\mong Nietzsche's many offerings for philosophy, he proposes the follu\'v'ing \X'arrcn (1 'l94) , '\1.: ,\Jietzsche and \'('eher: When Docs Reason Become Power? In: Horo­ pl1\'siological impcrative for thought: "Unser Denken soli kraftig duften wie ein witz, 1\. / !'vLlicy, T, (eds.): The Barbarism of Reason. ;\Iax Weber and the Twilight of Enlightenment. 'l()f(lTIto 1'l')4, kornfeld an Sommer-Abenden." (NachlaG 1878, KSA 8, 30[1261) I That our \Xeber (1'l49 a), :\I.: The ,\leaning of "Lthical i\'eutralitl'" in Sociologr and Economics. thll1king docs not hm'e this fragrance of abundant expression or growth is not In: The .\Icthodology of the Social SCIences. t-.,ew York 1<)49, pp. 1 - 49. the only reason l\;ictzsche's sentimental proclamation seems more poctic than Weber (1949 h), .\1.: "Objecti\ity" in Social Science and Social Policv. In: The Methodol­ philosophical. Heidegger suggests Nietzsche's deeper melancholy when he asks ogv of the Social Sciences. i'\ew York 194'), pp. 50-1J2. in Nietzsche's name and almost in Nietzsche's voice, "\Vie viele haben heute Weber (1 <)4'l c), 1\f.: Critical Studies in the Logic of the Cultural Sciences. In: The Me­ lloch die Sinne fUr diesen Duft~"2 On the standards of contemporary philoso­ thodology of the Social Sciences. New York 1949, pp, 113 - 88. \,vcbcr (l <)7'i), i'lL: Ro,cher and l"nics. The L()gical Problems of Historical Economics, pll\ - even recalling Niet7sche's trademark attention tu the other hodily senses New York 197,). of the five reduced bv philosophY since Plato to nothing but sightless (or ideal) \X'eher (1 98()), lVI.: Science as a \'ocation. In: J ,assman, P. / Vel()dy, l. (eds.): Max Weber's lision - talk of dll' ideal "fragrance" of thought offers a metaphoricity beyond .Iiimct cl.r cl Lott/tirJll. London 1989, pp. 3-31. the pale of philosophic reason. Nietzsche speaks as he does for the sake of just \XdJer (19<),), 1\1: Dcr N'ltionalstaat und die Volkswirtschaftspolitik. Akademische An­ that subtlet\', calling for a transfiguration of philosophY, a finesse beyond eyen trittsrcde. In: C;esamtausgabe. Vol. 4/2. Ed. by W J :V[omm;en. Tiibingen 1993, pp, ,)43-574, his o\\n dreams for a thinker or a friend, for a philosopher with exceeding fine fingers, possessing "jene Piligran-Kunst des Greifens und Begreifcns tiber­ haupt".' 1\ietzscbe's "feast" of abstract thought, ~ like Heidegger's celebration of thinking, like Hiilderlin's consummate Friert{(I!" or marriage of gods and mortal beings - as on that a-orgic day of abundant song - promises a transfigured philosophy which would not only strive for a wisdom beyond prejudice (beyond the "Vorurtheile" of r..:iet7sche's reading of the history of philosoph:-, JG13 1), hut would attend to the complexity of style: 'what is written between the lines, I Citcd hI' JIcidegger, :\!artin: Das \,'escn der Sprache. Untccwcgs zur SpDche. lil. c\url. Pt'ul­ lingen 1~,)3, pro 1-3-174. lleideggcr: Das \\'CSCIl del' Sprachc, op. cit., p. 1-:'4. Cf 7.<1 IV. Das 1\;achtwandlcr-l.icd 0, KSA 4, p. 4(IIJ. "Sdbst jen" l'iligran-I--:ullst des Greif"", uml Bcgrclfens ubcrhaupt, jcnc l;ingcr flir nuances, jenc PSlcho]ugic des 'l'm-dic-Fcke-schns' und was s()nst mir clgner." (EI I, \Xiarum ieh '<) wci,c bin 1) , "Das ab,trakte Dcnkcn ist fur Viele cine Muhsal, - fur mich, all gutcn Tagen, ein Fe,t und cill l\alJ'ch" (l\;achlaG 1R1l5, KS,\ 11, .'41131l1l. I leidcggcr cites this phrase from "'iefzsche\ /\udJ/a/( (in' i\ict~oche L Pfulllllgcn 1961, p. 1-+), to pro\·c. almost colltra Nictz.sche\ challenge in J(~B 16, that Nietzsche was not only a philosopher hut one who kncw what thinking is. 268 Babettc E. Babich Between lliilderlin and Heidegger: Nietzscbe's Transfiguration of Philosophy 269 spoken, as Heidegger has expressed it, in what is unsaid, and which does nOt Beyond such furrows arc the paths Hiilderlin traced along the river's sharp usc the rule or judgment of madness to anticipate the spirit or the end of a edges, after greeting the Garonne river and the gardens of Bordeaux, in Anden~ philosophv or a poetry in advance. ktll. These paths are marked upon the southern, alm()st Mediterranean, veritably Such a transfiguration would require that the ordinal form of philosophic (~reek ground Holderlin describes from his encounter with "die tragische, ein­ discourse - logical demonstration and analytic clarification - be broadened to qme Erde" as he writes to his friend Biihlendorff, the land of "die Hirtcn des include the elements of stvle, not onh fm the sake of the clear and distinct 'ltdlichen Frankreichs unci eill/clne Schiinheiten, Manner und Frauen" and the represcntation of ideas, but, much more importantly, to sav what cannot be poem recounts the slower paths traced hy "Eingeschranktheit und Zufrieden­ said in ordinary philosophv books in ordinary philosophical language but which hC'it": 0Jietzsche docs say aphoristicalh. This style corresp()nds to his philosophic stan­ Itl Feierta/!,en J!.ehll dard for precision and pr(wocation: "1)t'l' Aphorismus, die Sentenz, in denen j )ie hrautlm Frauen rlaJPlb.rf ich als der Erste unter Deutschen Meister bin, sind die Formen der "Ewigkeit"; 111/ JeidlleJI Borlell, mein Ehrgeiz ist, in zehn Sateen 7:U sagen, was jeder Andre in einem Buche XiiI' J[,irZfl1zei/, sagt, - \vas jeder Andre in einem Buche nicht sagt ..." (GD, KSA 6, p. 153). Ih'lIll ,~leid) i.r/ ,Vlld.lt IIlIrI j{~~, In the polemic, as in the aphorism, beyond the limitations of logical argument, {'lId jiber /(//\~.l't!lI/eJl S/(~en, r (ill ,I!,o/dmen Ti'dumm .re/)IFe!; Nietzsche leaves the greater part of philosophy (as the task of philosophic read­ / ;iJlJl-iI:~(')/de jjtjtc ing and thinking) to the reader, exceeding the mechanisms for preserving the truth we already possess (i. C., the tools of rational argument), to ask both if we \t the year's first equinox, the silken ground of balanced time is replete \\'ith have the truth to begin with and whether we want it in any case, in the end: g()lden dreams. The task is to think these dreams as paths for philosophy and "\\'er ist das eigentlich, der uns hier rragen stellt~ Was in uns will eigentlich such thinking is a music. ,,7:ur \\'ahrheit"?" aGB 1, KSA :), p. 1 Such a st\le of philosophic provoca­ tion, as the very question of "style," harelh' com'Crts philosophy to poetry but The music of philosoph\' is not a static achievement but a possihility of it docs draw on the resources of the puetic word. .11ls\\'Cring song or reflccti\'C resonance: thinking. To do this wc need less the Nietzsche's transfiguration of philosophy speculates on the draft of reason, promise of singing a new song (as the achievement of thinking) than to learn testing the motivating directions of its truth, as the adversary of "Die "Vernunft" to listen - for the possibility of harmony is the possibilitv of reticent or open in der Philosophie." (GD, KSA 6, p. 74) But if philosophy is invited to think attunement. This recollects the musical ideal of Greek antiquity where no one beyond reason, thinking's own self-nominated advocate at the end of philosophy speaks who docs not also at the same time listen and where the key to ethical declares that beyond the traditional project of philosophic understanding, "Das virtue is not the imperative of law but measure or fitted ness - attuned to the Denken ist kein l\littcl fur das Erkennen. Das Denken zieht Furchen in den music of the heart, the music of life, but above all attuned to the singular Acker des Seins."5 These arc "unscheinbare Furchen" traced in language, as possibility of attunement itself: the backstretched connexion rdl'r .C:1:c:rl1':(ieiJendtn, sp()ken by the thinker with Hiilderlin's word in his mout h (, and thus invoking .~i"'ill.ftreb~!!,en G'efijge, rraAivwvoC; UPpOVilll.
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