By Friedrich Nietzsche
ISBN-10: 2081352052
ISBN-13: 9782081352056
Dans Aurore (1881), Nietzsche poursuit l’entreprise de critique radicale de l. a. morale commencée dans Humain, trop humain, et pose ainsi les jalons d’un projet philosophique dont ses dernières œuvres, de Par-delà bien et mal à Ecce homo, seront le couronnement.
Le philosophe s’impose ici comme un travailleur des ténèbres, forant le fond de l. a. civilisation pour mettre au jour les origines plus ou moins nobles des idéaux, des croyances et des mœurs, saper les fondements de los angeles morale et faire vaciller nos certitudes. Prônant l. a. libération de los angeles pensée, il en appelle à l’affirmation de nouvelles valeurs. Et il nous montre, à travers cette série de fragments placés sous le signe de l. a. belle humeur, que l’étonnement et le scepticisme sont au principe de toute philosophie : « Un livre comme celui-ci n’est pas fait pour être lu d’un seul tenant ou à voix haute, mais pour être consulté, notamment en prom ou en voyage. On doit pouvoir sans cesse y mettre le nez, puis le relever, et ne plus rien trouver d’habituel autour de soi. »
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Additional resources for Aurore: Pensées sur les préjugés moraux
Example text
To see this, we need suppose only that, on the basis of a certain stream of experiences, a particular kind of process justifies a belief and that, given more extensive experiences, although that kind of process remains available, it no longer justifies the subject in the belief. Any number of passages in Kant’s writings, especially those in which he connects a priori knowledge with “apodictic certainty,” make it plain that he aims to exclude revisable a priori knowledge. Not only must the processes that serve as justifications be available given alternative (sufficiently rich) experiences, but they must retain their justifying power, and the belief states they support must maintain their status as items of knowledge.
According to the former, we would say that a piece of knowledge is independent of experience if experience plays no role in generating it; according to the latter, a state of knowledge would be independent of experience if experience is not involved in the justification. ), before their sensory experience begins. A more refined version would suppose that subjects are born with some developmental program whose typical unfolding will deliver, at some later stage of their lives, particular kinds of knowledge; for that program to run properly, experiential stimulation may prove necessary, but the exact character of this experience is completely irrelevant (just as, to obtain certain configurations inside a computer, the computer may have to Cambridge Collections Online © Cambridge University Press, 2007 23:42 P1: JZZ 052182303Xc01 CB994B/Guyer 0 521 82303 X “A Priori” October 7, 2005 31 be plugged in to a power source, although the location of the plug does not matter).
To see this, we need suppose only that, on the basis of a certain stream of experiences, a particular kind of process justifies a belief and that, given more extensive experiences, although that kind of process remains available, it no longer justifies the subject in the belief. Any number of passages in Kant’s writings, especially those in which he connects a priori knowledge with “apodictic certainty,” make it plain that he aims to exclude revisable a priori knowledge. Not only must the processes that serve as justifications be available given alternative (sufficiently rich) experiences, but they must retain their justifying power, and the belief states they support must maintain their status as items of knowledge.
Aurore: Pensées sur les préjugés moraux by Friedrich Nietzsche
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