By Jill Marsden
This e-book explores the ingenious probabilities for philosophy created via Nietzsche's sustained mirrored image at the phenomenon of ecstasy. From The beginning of Tragedy to his experimental "physiology of art," Nietzsche examines the classy, erotic, and sacred dimensions of rapture, hinting at how an ecstatic philosophy is discovered in his elusive doctrine of everlasting go back. Jill Marsden pursues the results of this legacy for modern Continental concept through analyses of such voyages in ecstasy as Kant, Schopenhauer, Schreber, and Bataille.
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Extra resources for After Nietzsche: Notes Towards a Philosophy of Ecstasy
The importance of this ‘art’ ought not to be underestimated. Nietzsche suggests that it is only through the transformation of ‘nature’ that a transformation of thought is possible. There is a sense in which philosophy must become ecstatic if it is to succeed in In the Horizon of the Inﬁnite 13 thinking beyond the values which perpetuate the logic of the same. A philosophy which practises this art fails to commensurate with work or even with discourse, both of which forestall the tendency towards collapse.
Every style is good which actually communicates an inner state, which makes no mistake as to the tempo of signs, as to the gestures – all rules of phrasing are art of gesture. (EH ‘Why I Write Such Excellent Books’, 4) The tempo of ‘inner states’ is not something that can be quantiﬁed but it can be lived and felt. Perhaps tempo is less a question of speed than of speeding – a feeling of vital tension or differentiation, rather than conceptual determination of extension or velocity. For Nietzsche, it is the suppression of this feeling (the ‘cooling of affect’) that is the precondition of knowledge as recognition.
In a note from 1881 Nietzsche deﬁnes his task as ‘the dehumanization of nature and then the naturalization of man, after he has reclaimed the pure concept of “nature”’ – a thought which suggests the immanence of the human to nature with the latter as a primary term (KSA 9/525/11). When Nietzsche comes to embellish this remark in The Gay Science he refers to the task of ‘de-deifying’ nature (GS 109). His basic thought is that the values which have been ‘incorporated’ over the course of several centuries of Western history will not be extinguished by the mere ‘event’ of God’s murder.