By Frank Chouraqui

Friedrich Nietzsche and Maurice Merleau-Ponty, Chouraqui argues, are associated via how they conceive the query of fact. even supposing either thinkers criticize the conventional co ncept of fact as objectivity, they either locate that rejecting it doesn't resolve the matter. what's it in our ordinary lifestyles that gave upward thrust to the concept of truth?

The resolution to that query is threefold. First, Nietzsche and Merleau-Ponty either suggest a family tree of "truth" within which to exist potential to make implicit fact claims. moment, either search to recuperate the preobjective flooring from which fact as an misguided notion arose. ultimately, this test at restoration leads either thinkers to ontological concerns relating to how we needs to conceive of a being whose constitution permits the life of the idea honestly. 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 wherein indeterminate being offers itself as determinate.

The resolution to that query is threefold. First, Nietzsche and Merleau-Ponty either suggest a family tree of "truth" during which to exist skill to make implicit fact claims. moment, either search to get well the preobjective flooring from which fact as an misguided notion arose. eventually, this try at restoration leads either thinkers to ontological concerns, concerning how we needs to conceive of a being whose constitution makes it possible for the lifestyles of the assumption honestly. 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 through which indeterminate being offers 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)

Sample text

In the first case I am the subject of the interest, in the latter I am its object. For Nietzsche, this reversibility of interest is prior even to any subject or object of interest. By contrast, subjects and objects are fictions induced by the structure of interest. Nietzsche not only places self-differentiation within the self, he places it as anterior to the self too. With regard to the question of truth, this suggests two points: first, truth, conceived as structured by objectivity, is impossible (by “objectivity” I shall mean the view that sees subject and object as two opposed, real, and self-identical entities).

With regard to the question of truth, this suggests two points: first, truth, conceived as structured by objectivity, is impossible (by “objectivity” I shall mean the view that sees subject and object as two opposed, real, and self-identical entities). This is because not the subject, the object, or their separation is primary. Second, it demonstrates how even this error is informed by the real ground of experience: the belief in truth is the inauthentic expression of the authentic ground of interest.

Being is not self-falsified; it is self-falsification. Thesis This is the conclusion Merleau-Ponty reaches at the end of his investigation into the question of truth. indb 18 ■ Introduction 10/15/13 8:03:05 AM also Nietzsche’s conclusion. Demonstrating this provides a satisfactory and systematic link between the two thinkers’ philosophies. The core question of this project is the question of truth, and the thesis I defend is that Merleau-Ponty and Nietzsche respond to this question in the same way.

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