<, Nietzsche on Language and Our Pursuit of Truth. image”.4 For Nietzsche, concepts including logic and mathematics can find their origin in the history of language as metaphorical.5 The philosophical position that language constrains thinking is something Nietzsche presented consistently throughout his life, even in his early published works. 1997. p. 52.

This volume consists of the revised and expanded versions of the papers presented at the International Conference “Nietzsche On Instinct and Language”, held at the Universidade Nova de Lisboa (Portugal) in December 2009. For Nietzsche, the ethical and truth are relegated to mere tributaries of the aesthetic emergence of language, where all individuals are ostensibly in the centre of a scene. Consciousness is really only a net of communication between human beings; it is only as such that it had to develop; a solitary human being who lived like a beast of prey would not have needed it.[16]. 12 0 obj Translated by Douglas Smith. endobj endobj Please try again. Until now unavailable or existing only in fragmentary form, the lectures represent a major portion of Nietzsche's achievement. <>stream <> Nietzsche and the philosopy of language have been a well trafficked crossroads for a generation, but almost always as a checkpoint for post-modernism and its critics. 1974. pp. He claims that a certain type of “clever animal” once inhabiting the earth had invented “knowledge.” Indeed, “after nature had drawn a few breaths,” the clever animals had to die. Behind all logic too and its apparent autonomy there stands evaluations, in plainer terms physiological demands for the preservation of a certain species of life. 2017-05-08T12:44:56-07:00 Based on Nietzsche’s assertion that words are symbols for things, which become concepts, and that the concepts arise “from the equation of unequal things,” he implies that like a metaphor, all language-based concepts are nothing more than mere associations between objects and symbolic or metaphorical representations for the human experience of physical things—fictional confections. Yet, Nietzsche’s suspicion of language as having no “truth-value” is the beginning of his suspicion of what he calls the “social utility” of consciousness. Gans writes: “Nietzsche replaces the Marxian triumph of historical reason with the triumph of the individual will over the imprisoning force of falsely universal truth. <> Nietzsche and the philosopy of language have been a well trafficked crossroads for a generation, but almost always as a checkpoint for post-modernism and its critics. Such a paradoxical and divergent historical reception of Nietzsche is indicative of his wide-ranging thought. On Truth and Lie is a work grounded on the notion that established “truths” designated by the conventions of language are merely a socially imposed consensus whose function is to both create and maintain order within a community. One designates only the relations of things to man, and to express them one calls on the boldest metaphors. Where Gans claims there is a series of singularities of scenes of representation, each echoing or representing the original scene, through communal recognition from the periphery to the centre, Nietzsche proposes a flux of drives and affects prompted by external … Nietzsche is conscious of this when he later attempts to ‘naturalise man.’ Nevertheless, Nietzsche’s theory of language assumes what he detests the most: a rigid dichotomy of commanding and obeying between both the drives and individual humans. Nietzsche’s deconstructive approach to language is important in the construction of many of his arguments. <> Friedrich Nietzsche on the Origin of Language and Consciousness. If language, for Nietzsche, is an instinct or drive towards the formation of metaphors, he is seeking for the deeper Dionysian instincts, which are bereft of an imagistic Apollonian structure, concepts, but are rather a superfluous creativity where only the individual is on the scene of representation. Nietzsche believes that language is rhetoric because it conveys only an opinion, not knowledge (Bizzell and Herzberg 886).

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