By Jill Marsden
This publication explores the imaginitive probabilities for philosophy created through Nietzsche's sustained mirrored image at the phenomenon of ecstasy. From The delivery of Tragedy to his experimental "physiology of art," Nietzsche examines the classy, erotic, and sacred dimensions of rapture, hinting at how an ecstatic philosophy is discovered in his elusive doctrine of everlasting go back. Jill Marsden pursues the results of this legacy for modern Continental notion through analyses of such voyages in ecstasy as Kant, Schopenhauer, Schreber, and Bataille.
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Additional info for After Nietzsche: Notes Towards a Philosophy of Ecstasy
Within this isle, that which constitutes the necessary and a priori relations of things as phenomena are the transcendental principles of experience in general, but for Nietzsche the conditions of experience are themselves actual not possible (that is, particular and contingent rather than universal and necessary). Nietzsche does not assume that the normative physiology of the human animal is the exemplary self-identity that is momentarily exceeded in rapture. The body ‘as such’ is not given. To this extent, he is inﬂuenced by Schopenhauer’s tendency to view the Kantian a priori as evidence of the ‘subjective’ nature of the forms of intuition and understanding rather than as the condition of objectivity and indeed, in the opening section of The Birth of Tragedy he obliquely alludes to the Schopenhauerian view that the world must be recognized, ‘from one aspect at least, as related to a dream, indeed as capable of being placed in the same class with a dream’ (WWR, II, 4).
As in Kant’s account of the beautiful, this pleasure concerns delight in form rather than faith in its existence. It revels in that which is bounded – abbreviated, simpliﬁed. In contending that the dreamer delights in Schein, Nietzsche could be construed as merely privileging fantasy over reality, especially since he goes so far as to contrast the ‘higher truth’ and the ‘perfection’ of these states with the ‘incompletely intelligible everyday world’ (BT 1). He even considers the possibility that the waking world is but an imitation of the realm of the dream and not vice versa (KSA 7, 323/9).
Values of self-preservation tend to be constituted by physiologies which are ‘life-denying’ inasmuch as they seek merely to maintain themselves and their objects (hence ‘truth’ is a kind of error without which a certain kind of living being would perish). To the extent that the man of science requires shelter from ‘frightful powers which constantly break in upon him’ his world of logical identity is regarded by Nietzsche as the product of reactivity, a disavowal of the colourful and irregular conﬁgurations of myth, art and dream (TL 2).