By Abed Azzam
Abed Azzam deals a clean interpretation of Nietzsche's engagement with the paintings of Paul the Apostle, reorienting the connection among the 2 thinkers whereas embedding sleek philosophy inside of early Christian theology. Paying cautious consciousness to Nietzsche's dialectics, Azzam situates the philosopher's notion in the background of Christianity, particularly the Pauline dialectics of legislation and religion, and divulges how atheism is developed relating to Christianity.
Countering Heidegger's characterization of Nietzsche as an anti-Platonist, Azzam brings the thinker towards Paul via a thorough rereading of his complete corpus opposed to Christianity. This strategy builds a compelling new background of the West resting on a good judgment of sublimation, from historical Greece and early Judaism to the dying of God. Azzam discovers in Nietzsche's philosophy a fantastic, tangible Pauline constitution and digital, fragile Greek content material, positioning the philosopher as a forerunner of the hot "return to Paul" led by way of Badiou, Agamben, Žižek, and Breton. through altering the focal point of recent philosophical inquiry from "Nietzsche and philosophy" to "Nietzsche and Christianity," Azzam initiates an enormous problem to the primacy of Plato within the heritage of Western philosophy and slim certainties relating to Nietzsche's dating to Christian thought.
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Extra resources for Nietzsche Versus Paul (Insurrections: Critical Studies in Religion, Politics, and Culture)
From this it follows that the nice God isn't really old, or isn't really lively anymore. but, this related God turns into energetic as he punishes guy for being sinful. hence, God is introduced again to background via his teleological task as reactive (to evil). consequently, the identification of the metaphysical God and the historic God is the id of the God of construction and the God of salvation. For one may well deduce that punishment is an act of salvation insofar as punishment returns the sinner, and thereby additionally God, to the primordial country of construction.
AC, forty eight. 50. additional, see bankruptcy five. fifty one. AC, forty nine. fifty two. Jacob Taubes, The Political Theology of Paul (Stanford: Stanford collage Press, 2004), seventy seven. fifty three. AC, forty eight. fifty four. Ibid. fifty five. Ibid. , forty nine. fifty six. Ibid. fifty seven. Ibid. , 48–49. fifty eight. Ibid. , forty eight. fifty nine. I deal with this element extra commonly in bankruptcy 6. 60. TI, “Morality as Anti-Nature,” three. sixty one. BT, “Attempt at a Self-Criticism,” five. sixty two. Adrian Del Caro, “Nietzschean Self-Transformation and the Transformation of the Dionysian,” in Nietzsche, Philosophy and the humanities, ed. Salim Kemal, Ivan Gaskell, and Daniel W.
See additionally Alain Badiou, Saint Paul: the root of Universalism (Stanford: Stanford college Press, 2003); for Badiou, Paul was once an antidialectician (ibid. , chap. 6), just like Deleuze’s Nietzsche was once an antidialectician (Deleuze, Nietzsche and Philosophy, 195), and hence “Nietzsche is Paul’s rival way over his opponent” (Badiou, Saint Paul, 72). additional during this sequence, see Georgio Agamben, The Time that continues to be: A statement at the Letter to the Romans (Stanford: Stanford collage Press, 2005); Slavoj Žižek, The Puppet and the Dwarf: The Perverse middle of Christianity (Cambridge, Mass.
TI, “Morality as Anti-Nature,” 1. Ibid. HH, WS, eighty three. TI, “Morality as Anti-Nature,” 1. Za, IV, “Retired. ” Ibid. ; see additionally BGE, fifty three. See Johann Figl, “ ‘Tod Gottes’ und die Möglichkeit ‘neuer Götter,’ ” Nietzsche Studien 29 (2000): 82–101; Karl Löwith, “Der Atheismus Als Philosophisches Problem—1960,” in Sämtliche Schriften, ed. Klaus Stichweh and Marc B. de Launay (Stuttgart: J. B. Metzlersche Verlagsbuchhandlung, 1981–1986), 3:303–304. 174 five. technology AND paintings AFTER THE demise OF GOD 24. 25. 26. 27. 28. 29. 30. 31.
A god by myself is familiar with the right way to kill after this way. Socrates and Moliére in basic terms touched the surface. He carried ﬁre and rage to the very marrow. however it was once additionally simply that this nice grasp of irony may still pay for his triumph along with his lifestyles. . . . He bumped into hazard of his personal loose will. ” Renan, lifetime of Jesus, 172–173; see additionally ibid. , sixty two, 156. compared, Strauss writes (against Schleiermacher): “Thus to surpass the historic visual appeal of Christ, is to upward push closer, to not his nature, yet to the belief of humanity regularly; and if we're to consider that it truly is nonetheless Christ whose nature is extra really expressed, whilst with the rejection of the temporal and nationwide, the basic parts of his doctrine and existence are extra constructed: it will now not be difﬁcult, by way of the same abstraction, to symbolize Socrates, because the one that three.