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By W. T. Jones, Robert J. Fogelin

Learning the philosophy of the 20th century is an issue of being surrounded through bushes to such an quantity that it's tough to make out the form of the woods as an entire. however, regardless of the entire range of activities and faculties into which they're divided, we will nonetheless make out that philosophy in our instances has a land of team spirit. within the first position, on the grounds that philosophy by no means develops in a vacuum yet is a part of the continued tradition, all of the a variety of faculties of twentieth-century philosophy have, because it have been, a twentieth-century glance. This exact glance effects from the truth that all twentieth-century philosophers, although a lot they fluctuate philosophically, are resonating with and responding to the deep matters of the society of which they seem to be a part—its ambivalence towards technological know-how, its preoccupation with language, its fear over attention, and its lack of confidence...

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Extra resources for A History of Western Philosophy: The Twentieth Century to Quine and Derrida, Volume V

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66 In the middle period, by contrast, he repeatedly appeals to the instinct to self-preservation to explain collective life, morality, and the subordination of the individual. He asserts that history shows that "the branch of a nation that preserves itself best \sich am besten erhalt\ is the one in which most men have . . 70 These two illustrations from the middle period—its rival approaches to state formation and its appeal to self-preservation to explain collective life—show how valuable the examination of Nietzsche's apprenticeship as a genealogist of morals is for understanding how he becomes who he is.

36 Yet in the works of the middle period, he does not abandon this quest as an ideal. "37 implies that these inquiries enhance self-knowledge. Nietzsche does, to be sure, reject the idea that the self can be readily known and his rejection of the belief in fixed character threatens the possibility of that knowledge ever being complete. 38 However, a conception of selfknowledge as a continuous quest to understand a protean, multiple, mysterious self is not repudiated; on the contrary, it is essential for the sort of aesthetic self-refashioning he advocates.

14 In "The innocent element in wickedness" Nietzsche declares that "pleasure in oneself is neither good nor bad,"15 and this idea is developed in the passage "Unaccountability and innocence": "It is the individual's sole desire for self-enjoyment (together with the fear of losing it) which gratifies itself in every instance, let a man act as he can, that is to say as he must: whether his deeds be those of vanity, revenge, pleasure, utility, malice, cunning or those of sacrifice, sympathy, knowledge.

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