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Arno Böhler / Susanne Valerie Granzer - Corpus Delicti #2 // Untimely Precursors (last edited: 2016)

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Arno Böhler / Susanne Valerie Granzer | University of Vienna, AT / University of Music and Performing Arts, Vienna, AT Day 1, De Bijloke Mezzanine, 12:00-13:00 On 30 July 1881 Nietzsche sent a postcard to his friend Franz Overbeck, enthusiastically expressing his surprise at having discovered he had a famous precursor in the history of philosophy: I am utterly amazed, utterly enchanted! I have a precursor, and what a precursor! I hardly knew Spinoza: that I should have turned to him just now, was inspired by “instinct.” Not only is his overtendency like mine—namely to make all knowledge the most powerful affect—but in five main points of his doctrine I recognise myself; this most unusual and loneliest thinker is closest to me precisely in these matters: he denies the freedom of the will, teleology, the moral world-order, the unegoistic, and evil. (Postcard to Franz Overbeck, Sils-Maria, 30 July 1881) In our fictional lecture-performance, Franz Overbeck (Arno Böhler) responds to Nietzsche’s postcard by recommending that he read two young French philosophers: Gilles Deleuze and Michel Foucault. Overbeck is particularly enthusiastic about Deleuze’s book Nietzsche and Philosophy and Foucault’s Discipline and Punish: The Birth of the Prison. He claims that both authors have finally understood that his friend Nietzsche’s work, due to its untimeliness, is a foreign body to what has been called philosophy so far. Having started the “Prelude of a Philosophy of the Future,” Nietzsche’s thought is now at last recognised as being a precursor of thought events, still waiting to be discovered and called into being posthumously. Such a futuristic mode of thinking and doing philosophy, says Deleuze, “has an essential relation to time.” It is fundamentally untimely, that is to say: … essentially against its time, a critique of the present world. The philosopher creates concepts that are neither eternal nor historical but untimely and not of the present. The opposition in terms of which philosophy is realized is that of present and non-present, of our time and the untimely (UM II Use and Abuse of History, Preface). And in the untimely there are truths that are more durable than all historical and eternal truths put together: truths of times to come. Gilles Deleuze, Nietzsche and Philosophy. London and New York: Continuum 2006, 100.
typeresearch exposition
date09/11/2015
last modified01/03/2016
statusin progress
share statuspublic
licenseAll rights reserved
urlhttps://www.researchcatalogue.net/view/236838/236839


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