Philosophy, literature, and the dissolution of the subject : by Atay, Oğuz; Musil, Robert; Nietzsche, Friedrich Wilhelm;

By Atay, Oğuz; Musil, Robert; Nietzsche, Friedrich Wilhelm; Talay-Turner, Zeynep

If philosophy has limits, what lies past them? One resolution is literature. during this learn, instead of seeing literature as a resource of illustrations of philosophical issues, the writer considers either philosophy and literature as occasionally competing yet usually complementary methods of constructing experience of and conveying the nature of moral event. She does so via an research of principles approximately language, event and ethics within the philosophy of Nietzsche, and of ways within which those subject matters are labored out and elaborated within the writings of Robert Musil and the Turkish novelist Oğuz Atay

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Philosophy, literature, and the dissolution of the subject : Nietzsche, Musil, Atay

If philosophy has limits, what lies past them? One resolution is literature. during this examine, instead of seeing literature as a resource of illustrations of philosophical issues, the writer considers either philosophy and literature as occasionally competing yet usually complementary methods of constructing feel of and conveying the nature of moral event.

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116 According to this will itself is just a part of a causal chain which is dependent on an infinite chain of circumstances. To desire this or that is not a choice but the outcome of a whole range of conditions. We encounter a similar approach in Nietzsche. For Nietzsche fate is nothing but a chain of events. To set man and fate over against one another is an error, for whenever we act we create our own events, determine our own fate. In ‘The Wanderer and his Shadow’117 will and fate are inseparable; every action is a fulfilment of fate.

Such knowledge also increases 130 Nietzsche, Zarathustra, I:4, ‘On the Despisers of the Body’ 131 Ansell-Pearson, Nietzsche, p. 46 132 Spinoza, Ethics, IVp4 133 Spinoza, Ethics, IVp62d 51 the individual’s sense of responsibility since the more I understand the reasons for my actions, the greater is my ability to choose what I will do in the future. This is an important moment in Spinoza’s ethics, and he seems to share this view of the future with Nietzsche, who also sees the future as something that can be ‘created’.

122 78 MacIntyre, After Virtue, p. c. 79 Alien causes include our desires and inclinations, and a non-rational being which does not have a free will is determined solely by these causes. Since freedom is a property of the will and only a rational being that has the capacity to act in accordance with reason has a free will, it follows that it is only a rational being that can have freedom. What is the ground of free will? Free will must be self-determining, and since it is a causality it must act according to some law.

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