By Joao Constancio, Maria Joao Mayer Branco, Celine Denat, Luís Sousa, Luis Enrique de Santiago Guervos, Andrea Bertino, Tom Bailey, Chiara Piazzesi, Jaanus Soovali, Luca Lupo, Bartholomew Ryan, Maria Cristina Fornari
Nietzsche's metaphor of the spider that spins its cobweb expresses his critique of the metaphysical use of language - however it additionally means that ‟we, spiders‟, may be able to spin assorted, life-affirming, more fit, non-metaphysical cobwebs. This e-book is a suite of 12 essays that attention not just on Nietzsche's critique of the metaphysical assumptions of language, but in addition on his attempt to take advantage of language otherwise, i.e., to create a ‟new language‟. it truly is from this perspective that the ebook considers such topics as recognition, the self, metaphor, intuition, affectivity, type, morality, fact, and information. The authors invited to give a contribution to this quantity are Nietzsche students who belong to a few of crucial study facilities of the ecu Nietzsche-Research: Centro Colli-Montinari (Italy), GIRN (Europhilosphie), SEDEN (Spain), Greifswald study workforce (Germany), NIL (Portugal).
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Additional resources for As the Spider Spins: Essays on Nietzsche’s Critique and Use of Language
419). 15 BGE 2/JGB 2: “The fundamental belief of metaphysicians is the belief in opposition of values”. 16 “Description of Ancient Rhetoric”, I, p. 9 (KGW II/4, p. 419). See Aristotle, Rhetoric, I, 2, 1355b18–20. 17 “Description of Ancient Rhetoric”, III, p. 21 (KGW II/4, p. 425): “Die Kraft, welche Aristoteles Rhetorik nennt”. 18 Céline Denat critical argumentation quite similar to and clearly preparatory to the one developed at the beginning of On Truth and Lying in a Non-Moral Sense. In effect, in both texts, Nietzsche questions the usual distinction between a “proper” or “natural” language and a rhetorical, “artificial” or “pictorial” language.
427), translation modified. 49 “Description of Ancient Rhetoric”, III, pp. 23 and 25 (KGW II/4, p. ), translation modified. 50 “Description of Ancient Rhetoric”, III, p. 23 (KGW II/4, p. 427), translation modified. 51 Cf. Charbonnel (1999), pp. 32–61: “[la métaphore] à l’œuvre partout, […] enrôlant même sous sa bannière n’importe quel tour, n’importe quelle tournure, le fait même de qualifier, plus : le fait même de nommer. Est paré alors du prestige de la métaphorisation, de ses pompes et de ses œuvres, tout déplacement, du moment qu’il se dit en langue, et même le déplacement premier, celui des choses aux mots.
It is a question of “possessing better” than others the language in use, of using in a “light and delicate way […] the everyday and seemingly long since exhausted in words and phrases” (WS 127). It is precisely in this context that we need to understand the nature of Nietzsche’s new language and also the nature of the difficulties hereby involved: if Nietzsche still uses old terms, he does so in order to modify the use, the sense and the relations between them. To describe, for instance, the “spirit” as being analogous to a “stomach” is a way of overcoming the dualism between spirit and body, but without neglecting it from the beginning; it is a way of indicating that thought and knowledge, far from being intellectual phenomena, are part of the vital activity of assimilation which characterises the human beings’ way of being alive.