By Frank Chouraqui
Friedrich Nietzsche and Maurice Merleau-Ponty, Chouraqui argues, are associated through how they conceive the query of fact. even if either thinkers criticize the conventional co ncept of fact as objectivity, they either locate that rejecting it doesn't remedy the matter. what's it in our typical life that gave upward thrust to the proposal of truth?
The resolution to that query is threefold. First, Nietzsche and Merleau-Ponty either suggest a family tree of "truth" during which to exist capability to make implicit fact claims. moment, either search to get well the preobjective flooring from which fact as an inaccurate proposal arose. eventually, this try at restoration leads either thinkers to ontological issues relating to how we needs to conceive of a being whose constitution makes it possible for the lifestyles of the idea truthfully. In end, Chouraqui means that either thinkers' investigations of the query of fact cause them to conceive of being because the technique of self-falsification through which indeterminate being provides itself as determinate.
The resolution to that question is threefold. First, Nietzsche and Merleau-Ponty either suggest a family tree of "truth" within which to exist capability to make implicit fact claims. moment, either search to get better the preobjective floor from which fact as an inaccurate thought arose. eventually, this test at restoration leads either thinkers to ontological concerns, relating to how we needs to conceive of a being whose constitution permits the lifestyles of the assumption truthfully. In end, Chouraqui means that either thinkers' investigations of the query of fact cause them to conceive of being because the means of self-falsification in which indeterminate being provides itself as determinate.
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Additional resources for Ambiguity and the Absolute: Nietzsche and Merleau-Ponty on the Question of Truth (Perspectives in Continental Philosophy)
Indb 32 ■ Nietzsche on Self-Diﬀerentiation and Genealogy 10/15/13 8:03:06 AM The Truth of Error Nietzsche spends a considerable amount of eﬀort to uncover this fallacious process and to undercut its oﬀspring. Yet, he spends even more time investigating the disturbing fact that precisely this double faculty exists, that no appeal to a duality of reality and ideality can obliterate the continuity that leads the one into the non-one, transforms the imagined world into the “real world,” “immorality” into “morality” (X ), and the “only world” into the “world of appearance” (WP, ).
It is not determinate, and, paradoxically, this constitutes its main determination. As a consequence, Being has no place for fully determinate entities. Yet, as was demonstrated by the archaeology of truth, such determinate ﬁctions arise from the fabric of the ﬂesh through the process of sedimentation. This movement of sedimentation is in fact the essence of the ﬂesh. In other words, the essence of Being qua ﬂesh is to falsify itself. It is indeterminate and presents itself as fully determinate.
Indb 30 ■ Nietzsche on Self-Diﬀerentiation and Genealogy 10/15/13 8:03:06 AM Normative Objectivism In the ﬁfth book of GS as well as in the ﬁrst essay of GM, Nietzsche describes values as a certain type of abstractions. Values are an idealization of interest sublimated into an in-itself (GS, ). In his recent book, The Afﬁrmation of Life, Bernard Reginster remarks that for Nietzsche, values are dependent on their reference to reality: “The legitimacy of our values depends on their objective standing, their independence from our subjective perspectives” (Reginster , ).
Ambiguity and the Absolute: Nietzsche and Merleau-Ponty on the Question of Truth (Perspectives in Continental Philosophy) by Frank Chouraqui