Abstract
This essay argues that much can be gained from a close examination of Nietzsche’s work with respect to education. In order to contextualise my argument, I provide a brief critique of Nietzsche’s thinking on aesthetics, educators and education. I then turn my attention to the work of Thus Spoke Zarathustra, the figures Zarathustra and the Übermensch, and other Nietzschean works with a view to outline what I mean by a Nietzschean education. My central thesis being that a Nietzschean education is primarily concerned with the cultivation of the self. This is certainly not an easy undertaking as it requires both an educator and education that can reveal to students “what one is” now (being), and who they could become (becoming). In order to bring this about, Nietzsche employs the use of an aesthetic model (ideal type) in the form of an exemplar for students to aspire to become. Here, the exemplar plays an important educative function in Nietzsche’s thinking because the role of the ideal type is to unsettle the student so that they are inspired to attain their unattained self that they recognise in the other. Consequently, what makes my account of a Nietzschean education significant is due to its concern with fostering timeless educational aims, such as learning to see, think, speak, write, and feel, by unsettling students with an ideal educator and true education so that students can get a sense of who they are now and who they could become.
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Notes
The essay in question is titled, Schopenhauer as Educator.
From here on in, I will follow the academic convention of citing Nietzsche’s work whenever possible with the initials of the English titles in the translations referred to in the reference section of this essay, and by using Arabic numerals to identify Nietzche’s numbered sections. In addition, I will also list the page numbers in all subsequent works because some sections of Nietzsche’s work are quite long. In the case of Ecce Homo, the Arabic numerals identify the main parts of the work, and the internal initials identify the writings he is discussing. For instance, EH (Ecce Homo), US (Untimely Essays), §3; pp. 57–58.
Here on in the translation by R. J. Hollingdale of Schopenhauer as Educator will be cited as SE.
In the new preface to the 2nd edition of The Birth of Tragedy titled “Attempt at a Self-criticism” in 1886, this is made evident when Nietzsche argues that we should “… see science under the lens of artist, but art under the lens of life” (§2; p. 5). In this case, Nietzsche is arguing that just as science serves life, so too does art serve life, and hence why it should be given equal importance and value in our culture due to both meeting the basic needs of humans.
See EH, “Why I am so Clever” (§9; pp. 34–36; §10; pp. 36–38).
This is not an argument to say that I have resolved well-known contradictions found within Nietzsche’s sizeable corpus. Nor am I claiming that this essay has discovered Nietzsche’s philosophy of education. For the sake of clarity, I want to stress that the “process of reinterpretation and revaluation” has been predominantly based on Nietzsche’s primary sources that have been translated into English, and when required I have referred to the original German translation. Likewise, my reading of, and subsequent reinterpretation of Nietzsche’s corpus in relation to education have been nuanced for the point and purpose of this essay. It should be noted that my thinking on Nietzsche does not deviate significantly from well-known Nietzschean scholars.
I am cognisant that within the discipline area of educational philosophy and theory, engagement with Nietzsche’s corpus and educational discourse is vibrant, particularly in the literature. In saying this, my intention in this essay is not meant to serve as a critical discussion of work considered to be a misreading, misinterpretation or even misrepresentation, as can be found in Jonas (2009) and Yacek’s (2014a) work. As already stated, this essay aims to extend on and make a contribution to the literature.
Here on in, The Birth of Tragedy will be cited as BT.
It is important to remember that Nietzsche’s account is predicated on a non-metaphysical reality. This being that metaphysical variants we normally apply to our existence and our world, to Nietzsche are illusionary and consist in phenomena that are our doing. It is also important to note, in a later piece of work, titled “Attempt at a Self-Criticism” written some fourteen years later after the publication of the BT, Nietzsche acknowledges that his book may be perceived to be “romantic”; however, the book still poses a number of important questions that are important, such as the problem of science, the significance of morality, the value of existence and so on, which he picks-up on in later works. As for the concept of “high humanity”, this idea shares similarities with Plato’s aesthetics.
The source of the cited passage from SE (Schopenhauer as Educator), originates in an alternative translation of Untimely Meditations by Arrowsmith. This work is titled Unmodern Observations (1874/1990), and as a result I will cite this work as SE-UO from here on in.
The term “Catilinist” refers to the Roman politician Lucius Catiline (circa 108–162 BC) who attempted a coupé when he failed to gain the consulship. I am indebted to Arrowsmith’s footnote in SE-UO, particularly the insight provided by the note on “Catilinarian existence” which is apt for making sense of the strong emotions surrounding something that is coveted and does not eventuate.
Nietzsche’s use of “Rousseau”, Goethe”, “Schopenhauer”, “philosophers”, “artists” and “saints” refer to basic “types” of ontologies he assigns persons according to drives. In later works, Nietzsche uses such terms as “the master”, “the slave”, and “the overman”.
These being: “… manliness of character, early knowledge of mankind, no scholarly education, no narrow patriotism, no necessity of bread winning, no ties with the state …” (see SE, §8; pp. 182–194). It is not too hard to see from this list why the establishment of the time felt threatened, particularly his polemical style. It is interesting to note that earlier in SE, he lists three qualities of Schopenhauer—“honesty”, “cheerfulness”, and “constancy”—that are required to advance this endeavour.
Nietzsche argues we should live by the motto “vitam impendere vero” (devote one’s life to the truth).
Here on in, The Gay Science will be cited as GS and Thus Spoke Zarathustra referred to as Zarathustra in my essay and cited as Z where it appropriate to do so. When citing from Zarathustra, I will use Roman numerals to refer to the four main parts of the book, and the Arabic numerals that follow either refer to the numbered sections. Ensuing Arabic numerals refer to sub-sections within these sections.
Here on in, Human, All Too Human will be cited as HH followed by the abbreviation “Aph” for Aphorism and its associated number. The subtitle (“A Book for Free Spirits”) of this work is worth noting.
See HH (Aph. 224 & 225; pp. 138–140). It is interesting to note that Aph. 224 is aptly titled, “Ennoblement through degeneration”.
Although already quoted, it is worth repeating in another form. So when the madman speaks of the killing of God, he says: “… shall we not ourselves have to become Gods, merely to seem worthy of it?”.
§108–125 are famous sections in the GS because this is where Nietzsche pronounces that “God is dead”. This phrase is part of a long train of thought and so needs to be considered within this context and not in isolation.
For Nietzsche’s thought on nihilism, see The Will to Power (here on in cited WP followed by section).
The section of EH that I am referring to is “Why I am a destiny”. Here on in cited as EH, followed by the initials “WD” to denote “Why I am a destiny” with subsequent Arabic numerals referring to relevant section.
These ideas share similarities with Christian theology, particularly the Lutheran doctrine of justification. Taking into consideration Nietzsche’s family background and Lutheran upbringing it is not too hard to see this connexion.
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Stolz, S.A. Nietzsche on Aesthetics, Educators and Education. Stud Philos Educ 36, 683–695 (2017). https://doi.org/10.1007/s11217-016-9529-0
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DOI: https://doi.org/10.1007/s11217-016-9529-0