Michael Forster

Nietzsche claims that “genuine philosophers” (unlike “philosophical laborers” like Kant and Hegel, who simply “press into formulas” existing moralities) are creators of value, or, as he puts it, “commanders and legislators:  they say, ‘Thus it should be,’ they determine first the ‘where to?’ and ‘what for’ of a people” (Beyond Good and Evil, section 211).  If Kant and Hegel are not “genuine philosophers” in this sense, then who is?  Homer?  The Presocratics? Plato? Nietzsche?  And what values then does Nietzsche create?

The first half of the seminar will examine Nietzsche’s reasons for treating moralities as historical artifacts, that can be explained in terms of the psychological needs of particular peoples at particular times, rather than timeless or objective standards governing human conduct.  We then consider the possibility that Nietzsche is a “genuine philosopher,” a “creator of values,” and try to understand what that means.  In the second half of the seminar, we consider whether several major Greek figures--Homer, whom Nietzsche lauds; the Presocratics, whom he, likewise, admires; and Plato, about whom Nietzsche is decidedly more ambivalent--created new values.

Nietzsche readings will be from Daybreak, The Gay Science, Thus Spoke Zarathustra, Beyond Good and Evil, On the Genealogy of Morality, and Twilight of the Idols, as well as his early lectures on Philosophy in the Tragic Age of the Greeks and “Homer’s Contest.”  From the Greeks, we will consider portions of Homer’s Iliad, Plato’s Apology and Crito, as well as selections from Heraclitus and Parmenides.

The first half of the seminar will introduce some major themes of Marx’s philosophy—especially historical materialism, his economics and analysis of capitalism, his theory of ideology (especially as applied to morality and law), and the early Marx’s views on human nature and human flourishing—while the second half will consider the reception and development of Marx’s ideas about history, the state, ideology, and economics in 20th-century Continental European thought, with readings from, among others, Lukács, Adorno, Kojève, Hilferding, Luxemburg, Gramsci, and others.
 

The seminar will explore aspects of Nietzsche’s theory of value, especially regarding morality and aesthetics, in the context of two major intellectual 19th-century influences on his thought:  naturalism (especially through Schopenhauer and German Materialism) and Romanticism.  The first half of the seminar (led by Leiter) will emphasize naturalistic themes in his understanding of morality in On the Genealogy of Morality and excerpts from Beyond Good and Evil.  The second half (led by Forster) will examine the influence of Romanticism, including in The Birth of Tragedy and selections from later works.  

The first half of the seminar will introduce major themes of Marx's philosophy-historical materialism, aspects of his economics relevant to his critique of capitalism, Marx's early theory of human nature and flourishing, and the theory of ideology (especially as applied to morality and law)-while the second half will consider the reception and development of Marx's ideas in 20th-century Continental European thought, with a particular focus on the theory of ideology (e.g., Lukacs, Gramsci, Sartre, Althusser) and the application of that theory to art and aesthetics (e.g., Adorno, Benjamin, Lifshits). (IV)

Hermeneutics, or the theory of interpretation, was developed in its modern form in Germany in the 18th- and early 19th-centuries by authors like Herder, F. Schlegel and Schleiermacher.  Later in the 19th-century, there emerged what Ricouer subsequently dubbed a “hermeneutics of suspicion”—an attempt to reveal the hidden meanings beneath the surface meanings people express—in figures like Marx, Nietzsche and Freud.  In the first half of the seminar, we will give a close reading of Nietzsche’s On the Genealogy of Morality as an exercise in the hermeneutics of suspicion, as well as consider in some detail Nietzsche’s remarks on perspectivism and interpretation.  In the second half of the seminar, we will then consider the historical background to this hermeneutics of suspicion in Romantic hermeneutics.  We will also give particular attention to the development of legal hermeneutics in Savigny and then, much later, through the work of Gadamer.   We will conclude by returning to the hermeneutics of suspicion, especially as illustrated by Marx. (I)