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Rhythmus beim frühen Nietzsche (review)

Rhythmus beim frühen Nietzsche (review) BOOK REVIEWS 125 their own defeat ( D 30). Nietzsche recognizes that, insofar as the pleasure of victory hinges on inciting others’ envy, agonism is incompatible with democratic order. Envy, he claims, is a world- destroying rage ( D 304). If the goal of agon is to incite envy, it cannot engender mutual respect, only the malicious desire to spoil. Nietzsche therefore maintains that the “good victory must put the conquered into a joyful mood, it must possess something divine about it so that it does not put to shame.” There is no shame in losing to the gods. On the other hand, he holds that we “ought not to want to win” if we can only overtake our opponent by a hair’s breadth since defeating an equal engenders toxic shame and envy ( WS 344). Civic amity, he implies, is only possible where there is no agonistic shaming. One might argue, then, that Hatab’s Introduction imports a tragic and democratic sensibility into GM rather than actually finding it there. Ultimately, however, this criticism does not diminish his book’s importance. Hatab’s own tragic philosophy has a philosophical sophistication and serious- ness of purpose that merit careful consideration, whether or http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png The Journal of Nietzsche Studies Penn State University Press

Rhythmus beim frühen Nietzsche (review)

Emden, Christian.
The Journal of Nietzsche Studies , Volume 41 (1) – May 18, 2011
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Publisher
Penn State University Press
Copyright
Copyright © The Pennsylvania State University.
ISSN
1538-4594

Abstract

BOOK REVIEWS 125 their own defeat ( D 30). Nietzsche recognizes that, insofar as the pleasure of victory hinges on inciting others’ envy, agonism is incompatible with democratic order. Envy, he claims, is a world- destroying rage ( D 304). If the goal of agon is to incite envy, it cannot engender mutual respect, only the malicious desire to spoil. Nietzsche therefore maintains that the “good victory must put the conquered into a joyful mood, it must possess something divine about it so that it does not put to shame.” There is no shame in losing to the gods. On the other hand, he holds that we “ought not to want to win” if we can only overtake our opponent by a hair’s breadth since defeating an equal engenders toxic shame and envy ( WS 344). Civic amity, he implies, is only possible where there is no agonistic shaming. One might argue, then, that Hatab’s Introduction imports a tragic and democratic sensibility into GM rather than actually finding it there. Ultimately, however, this criticism does not diminish his book’s importance. Hatab’s own tragic philosophy has a philosophical sophistication and serious- ness of purpose that merit careful consideration, whether or

Journal

The Journal of Nietzsche Studies – Penn State University Press

Published: May 18, 2011

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