By Sam Slote
This is often the 1st book-length remedy of James Joyce's multiplicity of types throughout the paintings of Friedrich Nietzsche, the pre-eminent thinker of fashion and perspectivism.
Sam Slote argues that the diversity of types Joyce deploys all through his works has a moral measurement. instead of a power examine, this booklet issues Joyce's engagement with concerns and difficulties which are significant all through Nietzsche's works.
Ultimately, the intersection among Joyce and Nietzsche increases questions of epistemology, aesthetics, ethics and the development of the 'Modern' and hence might be of curiosity to quite a lot of readers and students.
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Extra info for Joyce’s Nietzschean Ethics
The important part of this passage is not necessarily Nietzsche’s insistence upon his pragmatism, but rather the comment that his pragmatism is not infinite. His pragmatism is limited and biased and partial. The experiment is always provisional and thus can never overcome bias. The experiment gives meaning without recourse to faith in some hypostasis precisely because it demands continual reinterpretation and reevaluation. In this way, the experiment fulfills Nietzsche’s claim in The Birth of Tragedy : “for it is only as an aesthetic phenomenon that existence and the world are eternally justified ” (BT, §5).
The problem Nietzsche signals here is how does one become what one is, that is, how does one evolve into that which one presumably already is. This tautology suggests that for Nietzsche the act or art of becoming is a perpetual process. An important corollary to this is that Nietzsche does not brook any interiority, the self is a function of its actions and not of any internal, covert qualities: “there is no ‘being’ behind doing, effecting, becoming; ‘the doer’ is merely a fiction added to the deed—the deed is everything” (GM, I§13).
Another way of putting it would be: make your life challenging. ” but I no longer wish to hear anything of all those things and questions that do not permit any experiment. This is the limit of my “truthfulness”; for there courage has lost its right (GS, §51). The important part of this passage is not necessarily Nietzsche’s insistence upon his pragmatism, but rather the comment that his pragmatism is not infinite. His pragmatism is limited and biased and partial. The experiment is always provisional and thus can never overcome bias.