Du même au pareil: Descartes, Nietzsche, and the egology of substances
Bocchetti, Andrea
Du même au pareil: Descartes, Nietzsche, and the egology of substances - 2018.
27
The purpose of this paper is to rethink the relationship between Descartes and Nietzsche through an analysis of the Cartesian statute of the Ego. From this perspective, Heidegger’s interpretation of the link between Descartes and Nietzsche is fundamental. Furthermore, Heidegger defines a fundamental philosophical area explored by both Descartes and Nietzsche. This common area, based on the Ego’s emergence, tends to exceed the constitutive bounds of metaphysics wherein the Cartesian beginning opens the Ego toward a form of life within the will to power. Nietzsche’s argumentative path leads to a morphological concept of Ego: the Ego is taken as an effect of the organization of a multiplicity of forces, which take shape by becoming a center. The Nietzschean deconstruction is achieved through some specific steps: 1) to lead the Ego’s statute back to an egology of substance; 2) to displace the fundamental certainty of cogito toward an ego-feeling ( Ichgefühl), which replaces itself as an appearing-Being; 3) to reveal the notion of selfness as an abyss, against any interpretations that consider the body as a foundation. Concerning this—the onto-theo-logical constitution of Cartesian thought as elaborated by Jean Luc Marion—aptly allows us to follow the Nietzschean approach: by bringing back the Ego to the way of being of every substance, it is possible to fix the genealogical starting point from which to exceed the Ego and at the same time to show its need to become a being, which only allows living beings to say “I,” in other words to be.
Du même au pareil: Descartes, Nietzsche, and the egology of substances - 2018.
27
The purpose of this paper is to rethink the relationship between Descartes and Nietzsche through an analysis of the Cartesian statute of the Ego. From this perspective, Heidegger’s interpretation of the link between Descartes and Nietzsche is fundamental. Furthermore, Heidegger defines a fundamental philosophical area explored by both Descartes and Nietzsche. This common area, based on the Ego’s emergence, tends to exceed the constitutive bounds of metaphysics wherein the Cartesian beginning opens the Ego toward a form of life within the will to power. Nietzsche’s argumentative path leads to a morphological concept of Ego: the Ego is taken as an effect of the organization of a multiplicity of forces, which take shape by becoming a center. The Nietzschean deconstruction is achieved through some specific steps: 1) to lead the Ego’s statute back to an egology of substance; 2) to displace the fundamental certainty of cogito toward an ego-feeling ( Ichgefühl), which replaces itself as an appearing-Being; 3) to reveal the notion of selfness as an abyss, against any interpretations that consider the body as a foundation. Concerning this—the onto-theo-logical constitution of Cartesian thought as elaborated by Jean Luc Marion—aptly allows us to follow the Nietzschean approach: by bringing back the Ego to the way of being of every substance, it is possible to fix the genealogical starting point from which to exceed the Ego and at the same time to show its need to become a being, which only allows living beings to say “I,” in other words to be.
Réseaux sociaux