By Gregory Moore
This research explores the German philosopher's reaction to the highbrow debates sparked via the e-book of Charles Darwin's beginning of Species. through reading the abundance of organic metaphors in Nietzsche's writings, Gregory Moore questions his fresh recognition as an eminently subversive and submit sleek philosopher. The e-book analyzes key subject matters of Nietzsche's thought--his critique of morality, his philosophy of artwork and the Übermensch--in the sunshine of the speculation of evolution, the nineteenth-century feel of decadence and the increase of anti-Semitism.
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Extra resources for Nietzsche, Biology and Metaphor
119. The physiology of power 37 The human being is for him a ‘plurality of living beings which, partly struggling with one another, partly adjusted and subordinated to one another, unintentionally affirm the totality by affirming their individual existence’ (VII 2, 27). 22 Like Lange and N¨ageli, Roux was convinced that Darwin’s theory of natural selection was not sufficient to explain the manifest functional harmony of an organism or the myriad correlative changes that must occur in each phylogenetic step, and located the primary process of evolution in the internal activity of organisms.
P. 166. , p. 122. , p. 160. 42 Evolution suggest that Nietzsche was familiar with any of these theories, nor need he have been; for, as the biologist E. S. 31 To be sure, Nietzsche, like Goethe before him, is at times wary of committing himself entirely to a ‘vitalistic’ explanation of natural processes; such an account has for him only heuristic or symbolic value: Neither of the two explanations of organic life has been hitherto successful, neither the one from the perspective of mechanics, nor the one from the perspective of the mind.
On the other hand, Nietzsche envisages slow, regular progress towards morphological stability in the herd, that is, in the greater mass of weaker, yet more fecund and durable organisms. The aristocracy of the body To declare that Nietzschean evolution is centred on the individual begs the question as to what he understands by ‘individuality’, for that very The physiology of power 35 concept is one of those which he subjects to a radical critique. Indeed, for Nietzsche the human organism is not an homogeneous whole, but rather a plurality, a ‘tremendous synthesis of living beings and intellects’ (VII 3, 37).