Nietzsche On The Decadence And Flourishing Of Culture

In Nietzsche on the Decadence and Flourishing of Culture, Andrew Huddleston offers a new interpretation of the views of the influential German philosopher Friedrich Nietzsche (1844-1900) on cultural decadence and flourishing. Whereas Nietzsche is often thought to be the champion of the isolated great individual, Huddleston argues that there is a deeply collectivist (though radically inegalitarian) strand to his thinking. He challenges the prevalentreading of Nietzsche as an individualist, identifying him instead as a more social thinker who appreciated collective cultural achievements. Using Nietzsche's ideal of a flourishing culture, and his diagnostics ofcultural malaise, as a point of departure for reconsidering many of the central themes in his ethics and social philosophy, Huddleston strikes a balance between situating Nietzsche in his nineteenth century context while also considering the ongoing relevance of his ideas.

In Nietzsche's first book The Birth of Tragedy (1872), cultural renewal is paramount among his concerns. In the person of Richard Wagner, Nietzsche saw someone who might bring together a fragmented and directionless modern society through the creation of tragic festival that, through its mythic content, would allegedly give renewed meaning and purpose to human life. The standard story about Nietzsche's philosophical development is that he becomes disillusioned with this project and his mature philosophy undergoes a radical shift. Instead of reposing his hopes in a broader culture, he comes to occupy himself instead with the fate of a few great individuals, or, at the extreme, perhaps mainly with his own quasi-artistic self-cultivation. On these readings, to the extent that he remains concerned with culture at all, it is only as something whose noxious influence threatens this cadre of elite individuals. Nietzsche on the Decadence and Flourishing of Culture questions this individualist reading that has become prevalent, and develops an alternative interpretation of Nietzsche as a more social thinker who sees collective cultural achievements as no less important. Great individuals are not all that matter. Andrew Huddleston uses Nietzsche's perfectionistic ideal of a flourishing culture and his diagnostics of cultural malaise as a point of departure for reconsidering many of the central themes in Nietzsche's ethics and social philosophy, as well as for understanding the interconnections with the form of cultural criticism that was part and parcel of his distinctive philosophical enterprise.

Renowned scholars explore and discuss Nietzsche's desire to challenge the very conception of philosophy, and his methods of doing so.

Spengler's work describes how we have entered into a centuries-long "world-historical" phase comparable to late antiquity, and his controversial ideas spark debate over the meaning of historiography.

In his first book, The Birth of Tragedy, Nietzsche observes that Greek tragedy gathered people together as a community in the sight of their gods, and argues that modernity can be rescued from 'nihilism' only through the revival of such a festival. This is commonly thought to be a view which did not survive the termination of Nietzsche's early Wagnerianism, but Julian Young argues, on the basis of an examination of all of Nietzsche's published works, that his religious communitarianism in fact persists through all his writings. What follows, it is argued, is that the mature Nietzsche is neither an 'atheist', an 'individualist', nor an 'immoralist': he is a German philosopher belonging to a German tradition of conservative communitarianism - though to claim him as a proto-Nazi is radically mistaken. This important reassessment will be of interest to all Nietzsche scholars and to a wide range of readers in German philosophy.

This book demonstrates that Nietzsche's autobiographical and much-maligned Ecce Homo is a sophisticated satire by which the thinker unifies his disparate corpus.

Sakaguchi Ango (1906-1955) was a writer who thrived on iconoclasm and agitation. He remains one of the most creative and stimulating thinkers of twentieth-century Japan. Ango was catapulted into the public consciousness in the months immediately following Japan's surrender to the Allied Forces in 1945. The energy and iconoclasm of his writings were matched by the outrageous and outsized antics of his life. Behind that life, and in the midst of those tumultuous times, Ango spoke with a cutting clarity. The essays and translations included in Literary Mischief probe some of the most volatile issues of culture, ideology, and philosophy of postwar Japan. Represented among the essayists are some of Japan's most important contemporary critics (e.g., Karatani K?jin and Ogino Anna). Many of Ango's works were produced during Japan's wars in China and the Pacific, a context in which words and ideas carried dire consequences for both writers and readers. All of the contributions to this volume consider this dimension of Ango's legacy, and it forms one of the thematic threads tying the volume together. The essays use Ango's writings to situate his accomplishment and contribute to our understanding of the potentials and limitations of radical thought in times of cultural nationalism, war, violence, and repression. This collection of essays and translations takes advantage of current interest in Sakaguchi Ango's work and makes available to the English-reading audience translations and critical work heretofore unavailable. As a result, the reader will come away with a coherent sense of Ango the individual and the writer, a critical apparatus for evaluating Ango, and access to new translations of key texts.