Subject: Re: WtP and justice
Date: Mon, 03 Mar 2003 17:05:35 +0000


Rene de Bakker wrote:

> >Many of Nietzsche's major criticisms of Bismark's Germany are not only
> >present, but magnified in Nazi Germany, so the idea that France's 
>reaction
> >even remotely reflected Nietzsche's spirit is clearly ... well, let's 
>just
> >say you need to read some more literature on European history. ;) The 
>France
> >that Nietzsche admired was Napoleon's France. Can you picture Napoleon
> >laying down his arms before Hitler?
>
>Anthony,
>
>A world wherein a Napoleon is possible excludes a world containing Hitler,
>and the
>other way around.

If you deny the very possibility of my contrast between Napoleon and France 
in WWII, then you also retract your comparison between Nietzsche's 
suggestion that Bismarck lay down his arms and France's parallel reaction to 
Hitler. So the point, Rene, still remains: the object of Nietzsche's 
admiration would never do anything remotely like what France did in WWII. 
That is why this "Old Europe" to which Rumsfeld was referring was hardly 
Nietzsche's Europe.

>When there is something to what H says, that history is the freeing 
>dimension,
>then indifference is the bonding dimension. Comparable to the co-existence
>of Aristoteles and moon rockets.
>There is not one controllable reality. Nietzsche made that clear with his
>notion
>of 'life', Heidegger with his notion of Geschichte: reality is timely. One
>can check this
>easily in oneself, esp. when one is somewhat older. What I consider now as
>real or
>illusory, is not only different from what I did when I was 20 or 35 - as
>such this could
>still suggest some form of identity, my life, wherein there is
>differentiation -
>somewhere there is a point where I fail to see any identity, linearity,
>causality.
>It's easy to say: why should everything have a ground? It's something else
>to actually
>meet the ungrounded, to accept the facticity. Why is EVERYTHING different?
>When
>only Stimmung can make everything different, what fundamental role plays
>Stimmung?
>(boredom or love or hate affect the 'as a whole') One goes along with
>Nietzsche's or
>Foucault's criticism of the subject, but when one imagines that one's
>expectation to
>rise in the morning as the same person that went to bed, is ungrounded at
>last, such
>ideas are either met with estrangement in the philosophical departments, or
>made
>innocent in a postmodern way.
>But when Dasein has to do with transformation, and not with continuity, one
>might learn
>more from Gregor Samsa or Castaneda.
>
>Hegel, when seeing Napoleon entering Jena: the worldsoul on a horse. Also
>Heidegger
>somewhere suggests, as did Goethe, Hoelderlin and many others, that he was
>not so
>simply human.
>
>But nowadays we all have the same DNA, and retrospectively all that was
>different, can
>be made equal. The last strange thing, than still can be noticed, is the
>strange thing, that
>this leveling works, and has no rivals. Therefore it is useless to oppose,
>in political and
>all matters, but probably extremely important to 'build' outside of the
>official channels,
>if only in order to be prepared for what otherwise might pass by unnoticed,
>like a last god.
>
>Even and primarily Heidegger's existantials risk to get contaminated with
>THIS kind of
>neutrality. They aim at transformation, although not specific ones  (here
>you are 'right',
>but in view of what Heidegger himself said: Der Frevel an der Erde, the
>plunder of the
>earth, I find what John says truer)
>But they most certainly are not eternal categories the way metaphysical
>categories are
>thought of. Not ontological fundamentals for all possible ontical
>structures.

Then maybe this is better: There is no ontical structure which is UN-caring 
(even plunder must be a kind of care). There is no ontical encounter with 
anOther which is not mitsein. There is no ontical encounter with beings 
which is not already being-alongside.

Anthony Crifasi


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