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1. Analyze the tension in the existential account of curiosity by organizing a comparative evaluation of what Nietzsche and Heidegger say about curiosity. How does the very question of existence lead to such different perspectives on curiosity?

2. Analyze the cohesion in the pragmatist account of curiosity by organizing a comparative evaluation of what James and Dewey say about curiosity. How does the focus on "what works" lead to such complementary perspectives on curiosity?

3. Compare and contrast the existentialist and pragmatist accounts of curiosity.

Your essay should be 3-4 pages double-spaced, Times New Roman font size 11 or 12. It is due online and in person on November 9th.

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CAMBRIDGE TEXTS IN THE HISTORY OF PHILOSOPHY FRIEDRICH NIETZSCHE Series editors KARL AMERIKS Professor of Philosophy at the University of Notre Dame DESMOND M. Human, All Too Human CLARKE Professor of Philosophy at University College Cork TRANSLATED BY The main objective of Cambridge Texts in the History of Philosophy is to expand the range, variety and quality of texts in the history of philosophy which are available in English. The series includes texts by familiar names (such as Descartes and Kant) and also by less well-known authors. Wherever possible, texts are published in complete and unabridged form, and translations are specially commissioned for the series. Each volume contains a critical introduction together with a guide to further reading and any necessary glossaries and textual apparatus. The volumes are designed for student use at undergraduate and postgraduate level and will be of interest not only to students of philosophy, but also to a wider audience of readers in the history of science, the history of theology and the history of ideas. R. J. HOLLINGDALE WITH AN INTRODUCTION BY RICHARD SCHACHT University of fllinois at Urbana-Champaign For a list of titles published in the series, please see end of book. IJICAMBRIDGE ·~ i' ~ UNIVERSITY PRESS ----------------------------------~- ---· ,-"-- -----"- PREFACE 1 I have been told often enough, and always with an expression of great surprise, that all my writings, from the Birth of Tragedy* to the most recently published Prelude to a Philosophy of the Future, t have something that distinguishes them and unites them together: they all of them, I have been given to understand, contain snares and nets for unwary birds and in effect a persistent invitation to the overturning of habitual evaluations and valued habits. What? Everything only - human, all too human? It is with this sigh that one emerges from my writings, not without a kind of reserve and mistrust even in regard to morality, not a little tempted and emboldened, indeed, for once to play the advocate of the worst things: as though they have perhaps been only the worst slandered? My writings have been called a schooling in suspicion, even more in contempt, but fortunately also in courage, indeed in audacity. And in fact I myself do not believe that anyone has ever before looked into the world with an equally profound degree of suspicion, and not merely as an occasional devil's advocate, but, to speak theologically, just as much as an enemy and indicter of God; and anyone who could divine something of the consequences that lie in that profound suspiciousness, something of the fears and frosts of the isolation to which that unconditional disparity of view condemns him who is infected with it, will also understand how , often, in an effort to recover from myself, as it were to induce a temporary self-forgetting, I have sought shelter in this or that - in some piece of admiration or enmity or scientificality or frivolity or stupidity; and why, where I could not find what I needed, I had artificially to enforce, falsify and invent a suitable fiction for myself ( - and what else have poets ever done? and to what end does art exist in the world at all?). What I again and again needed most for my cure and self-restoration, however, was the belief that !was not thus isolated, not alone in seeing as I did - an enchanted surmising of relatedness and identity in eye and desires, a reposing in a trust of friendship, a blindness in concert with another without· suspicion or question-marks, a pleasure in foregrounds, surfaces, things close and closest, in everything possessing colour, skin and apparitionality. Perhaps in this regard! might be reproached with having employed a certain amount of 'art', a certain amount of false-coinage: for • Birth of Tragedy: Nietzsche's first published book (1872) t Prelude to a Philosophy of the Future: the subtitle of Beyond Good and Evil, published in 1886 5 . • . • . -co •.•. - . . • ----·-- ~ ~ ~ ~ ~ ~ ~ - - - - - - - ~ - - - - - - - - - - - - - - - - - - - - PREFACE HUMAN, ALL TOO HUMAN example, that I knowingly-wilfully closed my eyes before Schopenhauer' s* blind will to morality at a time when I was already sufficiently clearsighted about morality; likewise that I deceived myself over Richard Wagner'st incurable romanticism, as though it were a beginning and not an end; likewise over the Greeks, likewise over the Germans and their future - and perhaps a whole long list could be made of such likewises? - . Supposing, however, that all this were true and that I was reproached with it with good reason, what do you know, what could you know, of how much cunning in self-preservation, how much reason and higher safeguarding, is contained in such self-deception - or of how much falsity I shall require if I am to continue to permit myself the luxury of my truthfulness? ... Enough, I am still living; and life is, after all, not a product of morality: it wants deception, it lives on deception ... but there you are, I am already off again, am I not, and doing what I have always done, old immoralist and bird-catcher that I am - speaking unmorally, extramorally, 'beyond good and evil'? 2 -Thus when I needed to I once also invented for myself the 'free spirits' to whom this melancholy-valiant book with the title Human, All Too Human is dedicated: 'free spirits' of this kind do not exist, did not exist- but, as I have said, I had need of them at that time if I was to keep in good spirits while surrounded by ills (sickness, solitude, unfamiliar places, acedia, inactivity): as brave companions and familiars with whom one can laugh and chatter when one feels like laughing and chattering, and whom one can send to the Devil when they become tedious - as compensation for the friends I lacked. That free spirits of this kind could one day exist, that our Europe will have such active and audacious fellows among its sons of tomorrow and the next day, physically present and palpable and not, as in my case, merely phantoms and hermit's phantasmagoria: I should wish to be the last to doubt it. I see them already coming, slowly, slowly; and perhaps I shall do something to speed their coming if I describe in advance under what vicissitudes, upon what paths, I see them coming? - - / 3 One may conjecture that a spirit in whom the type 'free spirit' will·one day become ripe and sweet to the point of perfection has had its decisive experience in a great liberation and that previously it was all the more a fettered spirit and seemed to be chained for ever to its pillar and corner. What fetters the fastest? What bends are all but unbreakable? In the case of men of a high and select kind they will be their duties: that reverence proper to youth, that reserve and delicacy before all that is honoured and • Schopenhauer: Arthur Schopenhauer (1788-1860), the philosopher, of whom Nietzsche was in his youth a disciple (see the essay, 'Schopenhauer as Educator' in the Untimely Meditations) t Richard Wagner (1813-S3), the composer and dramatist who was, like Schopenhauer, an object of the youthful Nietzsche's veneration (see the essay 'Richard Wagner in Bayreuth' in the Untimely Meditations) .J revered from of Old, that gratitude for the soil out of which they have grown, for the hand which led them, for the holy place where they learned to worship - their supreme moments themselves will fetter them the fastest, lay upon them the most enduring obligation. The great liberation comes for those who are thus fettered suddenly, like the shock of an earthquake: the youthful soul is all at once convulsed, torn loose, torn away - it itself does not know what is happening. A drive and impulse rules and masters it like a command; a will and desire awakens to go off, • anywhere, at any cost; a vehement dangerous curiosity for an undis- YI m . ~· Geniality of the sage. - The sage will involuntarily mingle with other people as genially as a prince and, all differences of talent, rankand morality riot~ ·· withstanding, easily be inclined to treat them as equals: which, as sopn:a~ ·• it is noticed, causes great offence. · 340 Gold. - All that is gold does not glisten. A gentle radiance pertains to thE! selves from an illusion: they imagine they excite envy among the mediocre and are felt to be exceptions. In fact they are felt to be something quite superfluous which if it did not exist no one would miss. 346 Demand of cleanliness. - Changing one's opinions is to one nature just as much a demand of cleanliness as changing one's clothes: for another, however, it is only a demand of vanity. ' 347 This, too, is worthy of a hero. - Here is a hero who has done nothing but shake the tree as soon as the fruit was ripe. Do you think this too little? Then take a look at the tree he shook. 348 Measure of wisdom. - Growth in wisdom can be measured precisely by decline in bile. 349 Calling error unpleasant. - It is not to everyone's taste that truth should be called pleasant. But at least let no one believe that error becomes truth when it is called unpleasant. noblest metal. 35° The golden watchword. - Many chains have been laid upon man so that he 341 Wheel and brake. - The wheel and the brake have differing duties, bu~also should no longer behave like an animal: and he has in truth become gentler, .more spiritual, more joyful, more reflective than any animal is. Now, however, he suffers from having worn his chains for so long, from being deprived for so long of clear air and free movement: - these chains, however, I shall never cease from repeating, are those heavy and pregnant errors contained in the conceptions of morality, religion and metaphysics. Only when this sickness from one's chains has also been overcome will the first great goal have truly been attained: the separation of man from the animals. - We stand now in the midst of our work of removing these chains, and we need to proceed.with the greatest caution. Only the ennobled man may be given freedom of spirit; to him alone does alleviation of life draw near and salve his wounds; only he may say that he lives for the sake of joy and for the sake of no further goal; and in any other mouth his motto would be perilous: Peace all around me and goodwill to all things closest to me. - With this motto for individuals he recalls an ancient great and moving saying intended for all which has remained hanging over all mankind as a sign and motto by which anyone shall perish who inscnbes it on his banner too soon - by which Christianity perished. The time has, it seems, still not yet come when all men are to share the experience of those shepherds who saw the heavens brighten above them and heard the one in common: to hurt one another. · · · 342 : Disturbances while, thinking. - The thinker must regard everything that interrupts his thoughts (disturbs them, as we say) with equanimity, as though it were a new model coming in to offer herself to the artist .. Inter~ ruptions are the ravens which bring food to the solitary. ·· 343 Possessing much spirit. - To possess much spirit keeps one young: bufin exchange one must endure being thought older than one is. For men read ·, the characters inscribed by the spirit as signs of experience of life, that is to say of having experienced many, and many bad things, of sufferiI),g'. error and remorse. Thus,. one is thought not only older but worse than one is when one possesses much spirit and shows it. 344 The proper way to win. - One ought not to want to win if one has the pros~ pect of overtaking one's opponent by only a hair's breadth. The good 393 -----------------------------~-~---·· •... ,.,--··-~·- · HUMAN, ALL TOO HUMAN THEW A'NDERER AND HIS SHADOW words: 'On earth peace; good will toward men'. - It is still the age of the the sunlight, 11am feeling too cold. The Wanderer: What shall I do? The Shadow: -Step under these trees and look out ~t the mountains; the sun is sjnking. The Wanderer.- Where are you? Where are you? indi:uidual. The Shadow: Of all you have said nothing has pleased me more than. a prpmise you have made: you want again to become a good neighbour to the things closest to you. This will benefit us poor shadows, too. For admit it- you have hitherto been only too happy to slander us. The Wanderer: Slander? But why have you never defended yourselves? You were close enough to- our ear, after all. The Shad.ow: It seemed to us we were much too close to venture to speak of ourselves. The Wanderer: How very tactful! You sl¥tdows are 'better men' than we are, that I can see. The Shadow: And yet you called us 'importunate':-- us, who understand at any rate one thing well: to stay silent and wait- no Englishman understands it better. It is true we are to be found very, very often following behind man, yet we are not his slaves. When man shuns the light, we shun man: our freedom extends that far. The Wanderer: Alas, the light shuns man much more often, and then you too desert him. · · The Shadow: It is often with sorrow that I have deserted you: it seems to me, who am·greedy for knowledge, that much that is dark still adheres to man because I cannot always be with him. ff the reward were a perfect knowledge of man I might even agree to be your slave. The Wanderer: But do you know, do I know, whether you would not then change unawares from slave to master? Or, though still a slave,_. co:me to despise your master and live a life of abasement and disgust? Let us both be content with such freedom as you have -you and me! For l:he sight of one unfree .would embitter for me all my joy; I would -find even the best things repulsive if.someone had to share them with me - I-want no slaves around me. That is why I will not have even a dog, that lazy, tail-wagging parasite who has become 'doglike' only through being the slave of man and who is even commended for loyalty to his master and willingness to follow him like his The Shadow: Like his shadow, that is how they put it. Perhaps today too I have already been following you too long?· It has been the longest day, but we have reached its end, be patient a little while longer! The grass is damp, I am getting cold. The Wanderer: Oh, is it already time for us to part? And I had to end by hurting you; I saw it, you grew darker as I did it. The Shadow: I blushed, in the colour in which I am able to blush. It occurred to me that I have often lain at your feet like a dog, and that you then· The Wanderer: And could I not, in all haste, do something to please you? Is there nothing you want? The Shadow: Nothing, except perhaps that which the philosophical ~dog' desired of the gre;:i.t Alexander: that you should move a little out of 394 --~ 395
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