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Truth, Art, and Faith: Nietzsche's R...

Smith, Jason Alden.

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Truth, Art, and Faith: Nietzsche's Recovery of the Sacred.

Record Type:	Electronic resources : Monograph/item
Title/Author:	Truth, Art, and Faith: Nietzsche's Recovery of the Sacred./
Author:	Smith, Jason Alden.
Description:	269 p.
Notes:	Source: Dissertation Abstracts International, Volume: 76-07(E), Section: A.
Contained By:	Dissertation Abstracts International76-07A(E).
Subject:	Philosophy. -
Online resource:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3582212
ISBN:	9781321602982

Truth, Art, and Faith: Nietzsche's Recovery of the Sacred.
Smith, Jason Alden.

Truth, Art, and Faith: Nietzsche's Recovery of the Sacred. - 269 p.

Source: Dissertation Abstracts International, Volume: 76-07(E), Section: A.

Thesis (Ph.D.)--Yale University, 2014.

This dissertation seeks to develop a new reading of Nietzsche as first and foremost a religious thinker, one that places his pursuit of a "this-worldly" faith as the means for overcoming the "spirit of revenge" at the center of his philosophy. More specifically, it seeks to articulate a new conception of that faith as a mode of assent standing 'between' assent as compelled by truth as science pursues it, i.e., truth in the strongly objective sense associated with the correspondence theory, and assent as compelled by aesthetic phenomena that present themselves to us as not possibly other than they are, i.e., what we might call 'aesthetic truth.' To help guide our discussion, I focus on the question of how best to interpret one of the chief objects of Nietzsche's secular faith, the doctrine of eternal recurrence. On my reading, eternal recurrence is a 'doctrine' whose truth-value is in the same way best understood as standing between scientific truth and aesthetic truth. Eternal recurrence resists a purely scientific understanding of its truth-value, because the pursuit of truth as it governs science is linked by Nietzsche to a life-denying nihilism: "Everything which is good and beautiful depends upon illusion: truth kills;" (On Truth and Lies in a Non-Moral Sense, 176). But the truth of eternal recurrence also cannot be purely aesthetic, because aesthetic phenomena---which Nietzsche often nominally refers to as 'art'---are "honest" about their merely aesthetic status, i.e., "art treats illusion as illusion;" (Ibid, 184). Eternal recurrence could hardly have its purported transformative effects if it presents itself merely as a kind of poem. If it is to perform its redemptive function, the doctrine of eternal recurrence thus needs to somehow participate, not merely in aesthetics, but also in truth as it presides over science.

ISBN: 9781321602982Subjects--Topical Terms:

516511
Philosophy.

Truth, Art, and Faith: Nietzsche's Recovery of the Sacred.
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245 1 0 $a Truth, Art, and Faith: Nietzsche's Recovery of the Sacred.
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500 $a Source: Dissertation Abstracts International, Volume: 76-07(E), Section: A.
500 $a Adviser: Karsten Harries.
502 $a Thesis (Ph.D.)--Yale University, 2014.
520 $a This dissertation seeks to develop a new reading of Nietzsche as first and foremost a religious thinker, one that places his pursuit of a "this-worldly" faith as the means for overcoming the "spirit of revenge" at the center of his philosophy. More specifically, it seeks to articulate a new conception of that faith as a mode of assent standing 'between' assent as compelled by truth as science pursues it, i.e., truth in the strongly objective sense associated with the correspondence theory, and assent as compelled by aesthetic phenomena that present themselves to us as not possibly other than they are, i.e., what we might call 'aesthetic truth.' To help guide our discussion, I focus on the question of how best to interpret one of the chief objects of Nietzsche's secular faith, the doctrine of eternal recurrence. On my reading, eternal recurrence is a 'doctrine' whose truth-value is in the same way best understood as standing between scientific truth and aesthetic truth. Eternal recurrence resists a purely scientific understanding of its truth-value, because the pursuit of truth as it governs science is linked by Nietzsche to a life-denying nihilism: "Everything which is good and beautiful depends upon illusion: truth kills;" (On Truth and Lies in a Non-Moral Sense, 176). But the truth of eternal recurrence also cannot be purely aesthetic, because aesthetic phenomena---which Nietzsche often nominally refers to as 'art'---are "honest" about their merely aesthetic status, i.e., "art treats illusion as illusion;" (Ibid, 184). Eternal recurrence could hardly have its purported transformative effects if it presents itself merely as a kind of poem. If it is to perform its redemptive function, the doctrine of eternal recurrence thus needs to somehow participate, not merely in aesthetics, but also in truth as it presides over science.
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