i t I MORALITY, CULTURE, AND HISTORY Essays on German philosophy RAYMOND G E U S S � CAMBRIDGE � UNIVERSITY PRESS PUBLISHED BY THE PRESS SYNDICATE OF THE UNIVERSITY OF CAMBRIDGE The Pitt Building, Trumpington Street, Cambridge CB2 IRP, United Kingdom CAMBRIDGE UNIVERSITY PRESS The Edinburgh Building, Cambridge CB2 2RU, UK http://www.cup.cam.ac.uk 40 West 20th Street, New York, NY 10011-4211, USA http://www.cup.org 10 Stamford Road, Oakleigh, Melbourne 3166 Australia © Raymond Geuss l 999 This book is in copyright Subject to statutory exception and to the provisions of relevant collective licensing agreements, no reproduction of any part may take place without the written permission of Cambridge University Press First published 1999 Printed in the United States of America Typeface Meridien 10113 pt System MagnaType"M 3.52 [AG ] A catalog record for this book is available from the British Library Library of Congress Cataloging-in-Publication Data Geuss, Raymond Morality, culture, and history : essays on German philosophy I Raymond Geuss p em Includes bibliographical references ISBN 0-521-63202-l (hb).- ISBN 0-521-63568-3 (pbk.) l Philosophy, German- 20th century Philosophy, German - 19th century I Title B318l.G48 1999 98-8083 193 - dc2l CIP ISBN 521 63202 I 521 63568 hardback paperback vJ1 ( s A- s OS��{ ' C ONTE NTS Preface page vii Nietzsche and genealogy Kultur, Bildung, Geist 29 Equality and equilibrium in the ethics of Ernst Tugendhat 51 Art and theodicy 78 Adorno and B erg 16 Form and 'the new' in Adorno's 'Vers une musique informelle' 40 Nietzsche and morality 67 Index 99 v - ( PREFACE T isn't always appropriate to say, perhaps even to oneself, Iwhat one thinks and it certainly isn't appropriate to write down, much less to publish, everything one might in some contexts say Anything one does write down will belong to some genre, and different genres impose different require­ ments Each of the seven items in this collection was originally a separate essay and, despite the existence of some common themes and concerns, the volume is best read as a series of free­ standing attempts to understand a set of overlapping but dis­ tinct philosophical and historical topics Three of the essays have already been published and are reprinted without change: 'Nietzsche and Genealogy' and 'Nietzsche and Morality ' appeared originally in European Journal of Philosophy ( in volume 2, num­ ber 3, December 994 and volume 5, number , April 997, respectively) , and 'Adorno and Berg ' appeared as a chapter in The Cambridge Companion to Berg ( e dited by A Pople, C ambridge 99 ) 'Kultur, Bildung, Geist ' first appeared in History and Theory (volume 5, number 2, 99 ) ; the preparation of this volume gave me an opportunity to add some material to this essay, mostly in the form of additional footnotes, but I have not changed any of the basic claims or the basic structure 'Equality and Equilibrium in the Ethics of Ernst Tugendhat ' began life as a short contribution I wrote in German for a symposium on Ernst Tugendhat's book Vorlesungen zur Ethik; it was published in Deutsche Zeitschriftfur Philosophie in volume ( 997) under the title 'Gleichheit und Gleichgewicht in der Ethik Ernst Tugendhats ' In the course of translating the essay I found myself expanding vii Preface what I had written in various ways, adding materiaL and shift­ ing the focus increasingly from Tugendhat's views to various more general issues in ethics with the result that the English version printed here is now about twice the length of the origi­ nal and contains a rather fuller discussion of some topics that were treated only in a very cursory way in the original essay 'Art and Theodicy' and 'Form and "the new" in Adorno 's " Vers une musique informelle" ' are previously unpublished I count myself extremely lucky to have been able to move to C ambridge in 99 This move has had a significant positive effect on my intellectual life and I'm indebted to a group of friends and colleagues here, mostly notably John Dunn, Geoff Hawthorn, Anna and Istvan Hont, Susan James, Beverley and David Sedley, Quentin Skinner, and Michael Frede ( Oxford) , for their contribution to this effect I'm also very grateful to a number of people who have helped me in a variety of ways to put this volume together, especially to Drs Hilary Gaskin, Jeremy Mynott, and Onora O'Neill viii l NIETZ S C HE AND GE N EAL OGY N 97 Michel Foucault published an essay on Nietzsche's I conception of 'genealogy' and later began to use the term 'genealogy' to describe some of his own work.2 Foucault's writ­ ings have been remarkably influential and so it wouldn't be at all odd for someone familiar with recent developments in his­ tory and the social sciences to come to think that Nietzsche had invented a new approach to these subjects called 'genealogy', an approach then further elaborated in the work of the late Foucault It turns out, however, to be very difficult to say ex­ actly what this new 'genealogical' form of inquiry is and how it is distinct from other approaches (if it is ) A good way to go about trying to get clarity on this issue is, I think, to look with some care at Nietzsche's original discussion of 'genealogy' Giving a 'genealogy' is for Nietzsche the exact reverse of what we might call 'tracing a pedigree' The practice of tracing ped­ igrees is at least as old as the oldest Western literature Thus Book II of the Iliad gives a pedigree of Agamemnon's sceptre: Powerful Agamemnon stood up holding the sceptre Hephaistos had wrought him carefully Hephaistos gave it to Zeus the king, son of Kronos, and Zeus in turn gave it to the courier Argeiphontes, and lord Hermes gave it to Pelops, driver of horses, and Pelops gave it to Atreus, the shepherd of the people Atreus dying left it to Thyestes of the rich flocks, Morality, culture, and history and Thyestes left it in turn to Agamemnon to carry and to be lord over many islands and over all Argos Leaning upon this sceptre he spoke This early example exhibits the main features of what I will call a 'pedigree' The general context is one of legitimizing or at any rate of positively valorizing some ( usually contemporary) person, institution, or thing That he has inherited such an ancestral sceptre gives Agamemnon's words an extra weight and constitutes a kind of warrant to be lord over 'Argos' and 'many islands' The authority this sceptre gives Agamemnon ­ to speak anachronistically, the Greeks having notoriously had no word for 'authority' - is generally accepted by the other figures who appear in the Iliad In fact that is in some sense the whole problem because, as Diomedes acidly remarks at the beginning of Book I X, although Zeus did give Agamemnon the sceptre 'he did not give you a heart, and of all power this is the greatest' ( I X ) The only two instances we are given of ex­ plicit resistance to this authority are Achilleus and Thersites Odysseus makes a characteristically utilitarian use of Agamem­ non's sceptre to beat Thersites into submission (II.26 5ff ) ,4 but Achilleus is not amenable either to the pedigree or the physical weight of the sceptre s The pedigree o f the sceptre traces Agamemnon's possession of it back through a series of unbroken steps of transmission to a singular origin For the pedigree actually to discharge its func­ tion the origin to which it recurs must be an actual source of positive value, and each of the steps in the succession must be value-preserving So in the case of this particular pedigree it is important that one can trace the ownership of the sceptre back to Hephaistos and Zeus, the former presumably guaranteeing the quality of the workmanship, the latter the associated claim to political authority, and it is equally important that each step in the transmission is a voluntary donation This kind of pedigree, then, has five main characteristics: Nietzsche and genealogy In the interests of a positive valorization of some item the pedigree, starting from a singular origin which is an actual source of that value traces an unbroken line of succession from the origin to that item by a series of steps that preserve whatever value is in question One might think that this way of thinking ( and especially characteristic ) overlooks an important feature of pedigrees, namely that in certain cases the longer the pedigree - the fur­ ther back it can be traced - the better, the greater the resultant valorization A family that could trace its patent of nobility back to the 5th century might think that this pedigree showed it to be more noble than a family whose patent went back only to the 9th century Two distinct thoughts run together in this First, that what is older is better, i.e a more genuine or more intense source of value, so that getting into contact with it is inherently desirable and it is j ust an accident that getting in touch with this source of value requires a large number of steps of succession The second thought is that the increasing num­ ber of steps - the passage of time itself - enhances the prestige or value of the item in question: It isn't that the older is neces­ sarily a better source of value than what is more recent, but the value increases through succession This suggests that one should perhaps revise to read: 5* by a series of steps that preserve or enhance whatever value is in question 'Genealogy' as practiced by Nietzsche differs from the tracing of a pedigree in all five respects 'Genealogy' is certainly not undertaken with the intention of legitimizing any present per­ son, practice, or institution, and won't in general have the effect of enhancing the standing of any contemporary item As Nietzsche and morality and disgust A morality is one way of regimenting the multi­ plicitous florescence of human growth among others ( GD 'Moral als Widernatur' §6; JGB §§ 88, 99, 262) and has no 'ground' beyond historical inertia and the fact that it is ( or can effectively claim to be) necessary ( or overwhelmingly benefi­ cial) for the survival and production of certain admired human types Realizing this with complete clarity won't in itself neces­ sarily undermine the 'Verbindlichkeit ' of the morality in ques­ tion If, of course, one turns away from a historically given admired type with disgust or indifference, or if the morality for whatever reason ceases to be necessary for the production of the admired type, then the morality will lose its ' Verbind­ lichkeit ' Philosophers, Nietzsche thinks, are to be law-givers and commanders ( 'Befehlende und Gesetzgeber ' JGB §2 1 ) Their task will be to 'create new values', new forms and obj ects of admira­ tion, and to help elaborate the kinds of socially anchored feel­ ings, beliefs, and forms of living and evaluating which will form the horizon within which such new values are most likely to be realized This will require coercion because few admirable things arise completely spontaneously (JGB §§ 88, 99 ) The philosopher will realize that the resulting morality is a human invention, a 'Schein ', a dream, if you will, resting ultimately only on the highly variable forms of human admiration; nevertheless the appropriate attitude toward the new morality will be the one described by Nietzsche in GT when speaking of Apollonian art: 'Es ist ein Traum; ich will ihn weiter trdumen ' ( GT § ) NOTES I don't mean 'Sittlichkeit' in Hegel's technical sense, but just in the ordinary everyday sense of the word in German Strictly speaking, Nietzsche says that people have in the past under­ stood themselves as essentially valuating animals ( GM II ) , and he asks whether this isn't the case ( 'Ist Leben nicht Abschiitzen ? JGB 93 Morality, culture, and history §9) so it isn't completely unproblematic to attribute to Nietzsche the view that all human life involves valuation This need not be incom­ patible with anti-essentialism If one really does think that there is no firm and strict distinction between literal and metaphorical speech, one can allow oneself to use forms of speech that might look at first glance very much like those found in traditional, essentialist metaphysics, while treating the claims in question as mere 'Annah­ men his auf weiteres ' (WM §497 ) Valuation or discrimination is also only one component of what Christians and post-Christians in the nineteenth century would call a 'morality' because they will wish to distinguish (purportedly) specifically moral forms of valuation from other kinds There is a seventh thesis which is an exceedingly important constit­ uent of Christianity according to Nietzsche, but which doesn't play much of a direct role in the forms of morality that derive from Christianity in the nineteenth century, namely: (7*) Suffering results from sin (M §78; GM III ) There are, o f course, forms of morality, even nineteenth-century ones that don't fit at all well into this schema, e.g utilitarianism (if one considers that a form of 'morality' ) Most utilitarians would have rej ected at least thesis (4) above Nietzsche rejects both the view that the prescriptions of morality should apply equally to all, and that proper moral evaluations should be such that anyone could in principle agree to them The 'slave revolt' of morality (JGB § 5; GM I 7) was a historically unique event, and did not succeed in creating new 'positive' values, but only 'reactive' ones ( GM I 0) Nietzsche uses the phrase 'create values' both in the sense of invent­ ing new kinds of values or conceptions of value and in the sense of creating new objects of value Unfortunately Nietzsche never discusses in detail the relation be­ tween his doctrine of the 'pathos of distance' (as the origin of value) and the distinction between 'active' and 'reactive' forms of willing (discussed in GM I ) Obviously Nietzsche must think that aristo­ cratic valuations that arise from this 'pathos of distance' are 'active' not 'reactive' (although they in some sense require the existence of the slaves as objects of contempt), but how exactly this is to be understood is not completely clear Deleuze ( 962) sees the problem and suggests that 'active/reactive' and 'yea-saying/nay-saying' are two separate distinctions That seems right, but I fail to see how it solves the difficulty 94 Nietzsche and morality Since this point is often misunderstood, let me repeat it in a slightly different form When Nietzsche denies that the will is free, this is not best understood as like the denial: 'The tomato is not poisonous (because it is edible, i.e non-poisonous ) ', but rather as like the denial I would express if I were to say in a society which divides all days of the week into 'lucky' and 'unlucky' days: 'Friday is not an unlucky day (because the whole contrast 'lucky/unlucky' has no useful application to days of the week) ' Oddly enough Nietzsche thinks that this notion of exchange of equivalents in commercial transactions is older than even the most rudimentary forms of social organization ( GM II ) l Nietzsche distinguishes two stages in the genesis o f 'bad con­ science' First there is a process of 'internalization' ( GM II 6) : Instead of fear that I will suffer at the hands of another because I have failed to repay an external debt, I begin to make myself suffer because of failure to repay some 'internal debt', i.e failure to obey the dictates of the morality traditional in my society Then this need to punish can be 'moralized' ( GM II ; III 20) by being supplied with the categories of 'evil', 'sin', etc When my bad con­ science has been 'moralized' I won't j ust try to punish myself for non-traditional behaviour, but I will feel myself to be 'evil', 'sinful', 'guilty' etc 1 At WM §4 Nietzsche analyses some of the strengths and advan­ tages of Christian morality l Hegel ( 970), p 45ff Nietzsche's view here is like the one I ascribe to him about free will/determinism It isn't so much that he thinks historical events are 'contingent' in some positive sense, but that the distinction 'contingent/necessary' is useless in the study of history Since nineteenth-century philosophers of history stress 'necessity' it is convenient in exposition to emphasize 'contingency' but actually I think Nietzsche would prefer to avoid the distinction altogether Actually 'admiration' seems to have a second opposite, 'contempt' ( Verachtung) I can't here pursue the analysis of admiration, con­ tempt and disgust in Nietzsche, but I think this would in principle be well worth doing Cf Williams ( 98 ) , pp 60ff Although there are some striking similarities between Nietzsche's views and those of Hobbes, there are also two important differ­ ences First, Nietzsche denies that self-preservation should be central to our thinking about human life Biological self-pres- 195 Morality, culture, and history ervation is not an overriding concern for humans Rather, Nietz­ sche holds, significant numbers of humans are willing to put their lives at risk for the sake of leading what they would think to be a worthwhile life (JGB § 3; cf GM III l , ) Nowadays we associate this kind of view with Hegel (d Siep [ 974] ) , but it was common enough in Germany in the nineteenth century Nietzsche had no­ toriously little interest in or knowledge of Hegel, so it is unlikely that there is any direct influence here Second, Nietzsche would have no truck with anything like Hobbes' conception of a 'law of nature' As a 'Precept, or general Rule, found out by Reason' (Hobbes [ 996], chapter XIV) a 'law of nature' would fall afoul of Nietzsche's general criticism of conceptions of 'reason' I have benefitted from comments on a previous draft of this essay by Michael Forster (University of Chicago) , Michael Hardimon (University of California at San Diego) , Susan James ( Girton Col­ lege, Cambridge) , Pierre Keller ( University of California at River­ side) , Susanna Mitchell (Lucy Cavendish College, Cambridge) , Fred Neuhauser (University of California a t San Diego) , Onora O'Neill (Newnham College, Cambridge) , and Quentin Skinner (Christ's College, Cambridge) REFERENCES Works by Nietzsche are cited according to the Colli-Montinari edition (Nietzsche 980) except for WM, which is cited according to the sec­ tions of the old Gast edition (Nietzsche 90 ) The following abbrevia­ tions are used for works by Nietzsche (with volume and page refer­ ences to the Colli-Montinari edition in round brackets) : Ecce Homo (Nietzsche 980, vol 6, pp 257ff.) The Gay Science (Nietzsche 980, vol 3, pp 345ff.) The TWilight of Idols ( Nietzsche 980, vol 6, pp 57ff ) The Genealogy ofMorality (Nietzsche 980, vol 5, pp 247ff ) EH FW GD GM GS GT JGB M NNH UWL = 'The Greek State' (Nietzsche 980, vol l , pp 764ff ) The Birth of Tragedy (Nietzsche 980, vol l , pp 1 ff ) Beyond Good and Evil (Nietzsche 980, vol 5, pp l ff ) Daybreak (Nietzsche 980, vol 3, pp 1 ff.) 'The Use and Abuse of History for Life' (Nietzsche 980, vol l, pp 245ff ) ' O n Truth and Lie i n a n Extra-moral Sense' (Nietzsche 980, vol l, pp 87 5ff ) 96 Nietzsche and morality WM Z The Will to Power (cited according to Nietzsche 90 ) Thus Spake Zarathustra (Nietzsche 980, vol 4, pp l ff ) Deleuze, G ( 962), Nietzsche et la philosophie Paris: Presses Univer­ sitaires de France Hegel, G W F ( 970), Vorlesungen iiber die Philosophie der Geschichte in Werke in zwanzig Bi:inden, Moldenhauer and Michel (eds ) Frank­ furt/M.: Suhrkamp, vol Hobbes, T ( 996), Leviathan, Richard Tuck, Cambridge: Cambridge University Press Nietzsche, F ( ), Der Wille zur Macht: Versuch einer Umwertung aZZer Werte, ausgewahlt und geordnet von Peter Gast unter Mitwirkung von Elisabeth Forster-Nietzsche Stuttgart: Kroner Nietzsche, F ( 980), Si:imtliche Werke: Kritische Studienausgabe in Bi:inden, ed G Colli and M Montinari Berlin: Walter de Gruyter Siep, L ( 974), 'Der Kampf urn Anerkennung: Zu Hegels Auseinander­ setzung mit Hobbes in den Jenaer Schriften ' in Hegel-Studien Williams, B ( 98 ) , Ethics and the Limits of Philosophy Cambridge, Mass : Harvard University Press 97 r IND EX 'Abgrund', Grand Hotel, 04 absolute, (the) , -2, 80-7, 1 2, 72, 78 see also 'grounding, absolute' Adlington, R., 62, admiration see 'disgust' and 'contempt' Adorno, T.W., 64, 70-7, 96- 5, 1 0, 1 3- 4, 1 6-39, 40-66 Adorno Love-in, Asthetische Theorie, 1 3, 1 4, 1 5, 42, 43, 45, 52, 58, 60, , 62, 63, 64 Dialektik der Aufkldrung, 97, 1 4, 22, 7, 65 Minima Moralia, l 00, 03, l 04, 1 5, 3, 5, 66 Negative Dialektik, 76-7, Phi/osophie der neuen Musik, 1 7, 20, , 26, 27, 34, 137 'Vers une musique informel/e ', 40-66 Zur Metakritik der Erkennt­ nistheorie, 77 aesthetic, the, 44, 99, l 02 aesthetic activity, 20 aesthetic education, -2 aesthetic experience, 9-42, 91, 161 aesthetic Geschichtsphilosophie, 52-3 aesthetic ideas, 60 aesthetic judgment, 39, aesthetic phenomenon, l aesthetic predilections, 07-8, 50 aesthetic properties, 3, 42, 52 aesthetic sense, l 07 aesthetic standards, 26, aesthetic theodicy, 5- affirmation, 9-20, 23, 5-6, 99, 00- 0, 3-6, 28-9, -94 agenc� 1 -2, 8, 28, 75, 82 analytic philosophy, Anbruch see 'Musikbldtter des Anbruch ' Andrewes, A., 76 Angst, 58 anti-essentialism, - 7, 29- , 67-70, -2, 94 Antigone, 46-7, appearance/reality, 80,83, 05 9, 83-4 Aristotle, 78, 1 art (work of art), 36, 39-42, 781 5, 1 8, 3-4, 26, , 36, -2, 57 autonomy of, , 00- , 434, 54-5 99 r Index art (work of art), ( cont ) critical, 00- impossibility of, 3, 27 see also 'failure/success' vocation of art, 94-5, 96, 00, 1 4, asceticism (ascetic ideals), , 723 at-home, 80- 00, 50 atonality see 'music, atonal' attraction see 'repulsion' Auschwitz, 96-7, 99 avant-garde, 48-9, 54 Bach, J S., 30, 48 B audelaire, C., 20, 36, Bayreuth, 1 beauty, 78, 90- l , , 1 8, 36, 165 Beckett, S , 59, B eethoven, L van, 29, 49 Bell, C., 42 Benjamin, W., 1 4, 34, 36, 38-9 Berg, A., 1 6-39, Lulu, 26-8, Lyric Suite, 28, 59 Three Fragments from Wozzeck, 16 Violin Concerto, 30 Wozzeck, 24-6 Bildung, 29-50 Bildungsbiirgertum, 42-3 Bildungsroman, 38-9 Bittner, K., 48-9 Bolla, P de, 44 bonheur, prom esse de, see also 'happiness' Brecht, B , 00 Biichse der Pandora, Die see 'Wedekind, F.' Buck- Morss, S., 1 4, Burkhardt, J., 45, 47 Cage, J., 40, 60 capitalist society, 56-7, 70-5, 978, 04, 1 2, , 5-6 categorical imperative, 52-5, t 04, 1 categories, 90, 5, l l t 1 4, 40, 42, 5-6, 64 - Christianity, - , 9- 7, 9-23, 27, 3-4, 80, 82, 86, 93, 99, 05, 1 0, 69-79, 5, , 93 see also 'Jesus of Nazareth' and 'Paul of Tarsus' Cerha, Fr., 27, 38 coercion, 5, 40- l , 98, 50, 523, 79, 5, cognition (cognitivity, knowl­ edge), 6-9, 7, 78, 80, 8693, 98- 04, 09- 0, 423, 57, Connerton, P., conscience, 4, 69 consience, bad, 5, 5, 77, contempt, 74, , 86-94 see also 'disgust' contingency, 4-5, 3- 4, 27, 85, 1 4, 44, 82-3, cooperation, 52-5 correspondence-theory (of truth ), Critical Theory, 70-7, criticism, (internal), 72-3, 75, 02, 32 more socratico see ' criticism (internal) ' Boulez, P., 38-9, 40, 60 200 "I Index social -6, 00- l , 03, 5, Engels, Fr see 'Marx, K.' Enlightenment, 3 - , 97-8, 43-4 cuisine, German, Berg on, 1 7, 135 -2, 32, 37, culture, 7, 29-50, 74 entertainment, , 96, 0 envy, 76, 04 Darmstadt, 1 8, 40- Erdgeist see 'Wedekind, F.' Erwartung see 'Schonberg, A.' equality, 5, 34, 3-65, 76, 76, 195 equilibrium, reflective, -76 Darmstiidter Beitriige, 40 debility/vitality, 4, 0, 7, 9-2 , 3, 45, 8, 77, 80- l , 87 see also 'weakness/strength', 'life', 'flourishing, hu­ man', 'decadence' decadence, 56, 74, 92 deception, 83, 08, 80, definition, 3- delusion see 'illusion' Deleuze, G., 23, 27, 94, 97 dialectics (dialectical), 27, 1 8, , 126-7, 32-3, 45 9, disgust/admiration, 29-30, 789, 20, , 86-93 distance, pathos of, 73-4, 94 distribution see 'justice' discipline (Disziplin) , 3, Diskursethik see 'Habermas, J ' Doktor Faustus, 1 7, 34 see also 'Mann, T.' egalitarianism, 6, , 5-64 egoism, - Eimert, H., 64 Elias, N., 45, Embonpoint, as excuse for politi­ cal inactivity, 03 Empire, Second, 42, 5-6 ethics see 'morality' evil, 9, 5, 82-3, 96-1 02, , 30, � , 76-� exaggeration, 60 - expression (expressivity), 86, 1 , 5-6, -2 , 64, 82 failure/success, 3, 79-80, 84, 92-6, 02, 1 0, 1 2, , 3, , 45-8, 56, , 90 - family resemblance, 67-8 Faustus, Doktor see 'Doktor Faustus ' Ferneyhough, B., 62-4 Feuerbach, L., 1 Fichte, J G., 5-6, 43, 46, 47, Finley, M I., Fisch, J., 45, 46, flourishing, human, 9, 79-87 see also 'life', 'debility/vitality', 'weakness/ strength' Forrest, W G., 76 form, (artistic), 00 - , , 66 Foucault, M., , 3, 24, 25 201 Index Forster, M., 44, 46, 96 Franco, F., 36 free (freedom) , 63, 82-3, 1 , 20, 22, 27, -2, 49-58, , 74-5, 88, 95 free spirit, 7, 89 free will, 0, 74-6, French Revolution, 5, 82-4, 88-9 Fromm, E., , 3, 76 Freud, S , 45 Gaskin, H., Gautama, 79-80 Geist, 29, , 34, 36-7, 80-7, 2, 11 , 1 3, 32, 3, 82, genealogy, , - , 9- 7, 20-8 Die Gliickliche Hand see 'Schonberg, A.' Goethe, J W., 7-8, 49, good/bad, 5, 7, 3-4, 09, 70, 84-5, 90, 92 good/evil, 5, 7, 70- , 76 Goodman, N., 65 grounding (absolute ), -2, 58, , 63, 65, 70-6 see also 'justification' guilt, 4, 0, 7, 27, , 76-7, 95 Gusic, B., 49 Habermas, J., 5-9, 24, 26, 27, 59, , 75, 76, 34 Diskursethik , 75-6 happiness, 34, 98-9, 00, 03 -4, 06, 1 3, 22, Hardimon, M , 28, 1 , 96 Harrison, R., 44 Hauer, J., 48 Hauptmann, G., 24 Und Pippa tanzt! 24-7 Haydn, F J., , 47-8 Haym, R., 48, 1 health, 58, -3, 58, 74 Hegel, G W F., 27, 36-7, 50, 723, 5-6, 78, 80-96, 99, 02, 1 0- 8, 20, -2, 38, 42, 46, 52, 3, 70, 82-4, 95-7 Phenomenology of Spirit, 14 7, 63 Heidegger, M., 5, 47 Held, D., 77, 37 Herakleitos, 06, 1 Herder, J G., 34-5, 42, 46, 48, 49 Herodotos, 29-30, 45 heroic ethos, 3-4 Herrschaft, 5-6 historicity, 29-33 historiography, 4-5 history, 0- 1 , 3- 4, 7, 20-6, 44, 66-7, , 83-9 , 97& 0- , 1 0- 2, 1 8, 30, 40, 45-49, 52, -92 Hitler, A., 97, 1 7, 36 Hobbes, T., 95, 97 Homer, 24, 25, 97 Hont, I., 46, 0, 62 Horkheimer, M., 70-7, 96-1 00, 1 - 5, 34, 37, Hugh-Jones, S., 44 humanity, 7, 54, 98 Humboldt, W., 37-8 ideals, ascetic, see 'asceticism' identity/difference, 64, 98-9, 07-& 1 4, 28, 57 202 Index Lear, J , 1 Leibniz, 1 , Leibowitz, R., 34 Lessing, J G E., 5-6, 46-7, 62 Leverki.ihn, A., 1 7, 29, 34 - lie� 52, 67, 08, 78-81 life, 6, 7-23, 28, , 03-5, Iliad, l -2, illusion (delusion) , , 0, 84, 06- l � l l � 5-� 54, 64, 78, 89 see also 'appearance/reality' immoralism, 67, instrumental reason, 98-9, 03 interests (true), 9-60, 80-90, 92, 94, 02-3, 07- 3, 182 interpretation, 9- 7, 74-5 intuition, 65-70 09, 1 5, 20, 68, 70, 78, -2, see also 'flourishing, human', 'weakness/ strength', 'debility /vitality' LOwenthal, L., 34 Lukacs, G., 48, 04, 1 James, S., 96 Jarman, D , 5, 38-9 Johnson,J., 62 justice, 5- 63-4, 76 justification 7, -3, -3, 63, Lulu see 'Berg, A ' Luther, M., Lyric Suite see 'Berg, A.' 5, -2, 76, -2, 05, 07-9, 79, Jesus of Nazareth 9- 7, 28, Kant, I., 3 , 34, 37, 8, 9, 40, 43, 46, 48, 0, , 52, 54, 56, 67, 69, 70, 75, 76, 77, 78, , 04, 1 2, 60, 5, 170 Kritik der Urteilskraft, 3, 7, 48, 60 Keller, P., 44, 96 Kierkegaard, S., 46, 62 Klages, L., Klein, F., Kluckhohn, C., 29, 44 knowledge, see 'cognition' Kroeber, A., 29, 44 Kultur, 29- Lattimore, R., Maegard, J., 3, 37 Mahler, G., 1 Mahnkopf, C - S , 62 Mallarme, S., Mann, T., 45, 49, 1 - 8, 29, 3- see also 'Levenki.ihn, A.', 'Dok­ tor Faustus' Marcuse, H., 70-6 Marx, K (marxism, marxists) , 48, 56-8, 63-4, 76, 1 1 2, -2, 146 material, musical, 1 8-23, 6, 48-54, meaning, 9-2 3, 27, melancholy, 3, 5, 26, metaphor, 60-2, 68 Metzger, K., 34 Milo, 78-9 Mitchell, S., 96 modernism, 20, 40, 62 203 Index morality (moral philosophy), - needs, 4, 80-96, 1 3, 49, 57, 6, 9- 2, 6-23, 39-42, -77, 78, , 99-1 00, 67-97 see also 'slave revolt of Nehamas, A., 7, 24, 28 Neuhauser, F., 96 'the new', 1 9-24, 30-2, 40- morality' Morgan, R., , 39 music aleatory, 40, atonal, 1 , 22, 32, 147 comprehensibility of, 1 -2, 30, 42-5, 5 -6, , 65 future of, 40 history of, 1 -2, 1 8- 9, 140- , 47, 62 new, 1 6, , 3-33, 62 non-affirmative, 1 , 3-9 serialist, 40, twelve-tone (i.e composition with all twelves tones related only to one another) , 22, 37, 40, 62, see also 'material, musical' Musikblatter des Anbruch, 125 Musil, R , musique informelle, 40-66, esp 57-8 see also 'Adorno, T.' Mussolini, B., 36 Napoleon, nation (national/nation-state) , 34-48 natur� 22, 80 - necessity, , 20, 22, 36, 50- l , 3, 83 aesthetic, 06-7 , 72 66, 87, 93-4 Nietzsche, F., -28, 29, , 37, 45, 47, 6-8, 73-4, 76-7, 05 - � 3� 67-97 Der Antichrist, 9, 0, 5, 7, , 26,27 Die Frohliche Wissenchaft, 6, 9, 2� , 26, 7� 72, 89 Geburt der Tragodie, 27, 5, 06, 08, , 86, 93 Jenseits von Gut und Bose, 6, 7, 6, , 26, 27, 45, 67-77 passim Menschliches, Allzumenschliches, 37 Unzeitgemafie Betrachtungen Der Wille zur Macht, 9, 0, 1 , 9, 2� � 90, Zur Genealogie der Moral, -28 passim, 45, 76, nihilism, 29, 89-90 noise, 24, 38, 40 nominalism, musical, 5 Novalis, 38 novel, the, 95, 1 see also 'Bildungsroman ' numerology, 32, objective (objectivity, objectifica­ tion) , 8-62, 98, 32, 3, 87 Odysseus, 2, 97 Oedipus, 06-7 O'Neill, , 96 optimism/pessimism see 'pessimism/optimism' 204 Index A l 'ombre des jeunes fiZZes en order, 5, 58, 64, 72-3, 90-3 origin, 2-6, 4- 9, 25, 26, 69, 83 originality 1 -2, 1 9, -2, 9, 84 see also 'the new' Osmond- Smith, D., 62 ought/should/must , -3, 67, 80- , , 70, 88-9, 191 fleurs, 49 psychoanalysis, 09- 0, 32, 60 puzzle, 6, Paddison, M., 36, 5, 60, 62 paradise, 96, 99- 00 parents, deceased, habit of dining on, 29-30 Patton, H J., 76 Paul of Tarsus, 9- pedigree, l -6, 20, 26 Peirce, C S., 59 pessimism/optimism, 89-90, 95, 03, 05-6, 08-9, 38 Perle, G., 38 philosophy, origin of, 78-9 P�to, 8, 60- l , 5� 63, 79-80 Apology, 63 Gorgias, 60 Meno, Protagoras, 60 Pople, A., 39 positivism, 60 power, 5-9 see also 'will ( -to-power ) ' pragmatism, 6-9 Prendergast C., 44 progress(ive), 3-4, 1 9, , -2, 36 prospective/retrospective, 93-4, 1 2, 1 46-8, 60 Protestantism, 27, 94, 1 Proust M 49, rank, rank-ordering, 6, 37, 34 rationality see 'reason' Rawls, J., 64-77 reality I appearance see 'appearance/reality' reason/rational/rationality, 3 5, 39-4 , 83-8, 92-3, 96- 03, 07, 1 2, 22, 181 reason, instrumental 99- 00, 103 reconciliation, 82-96, 99, 03, 1 - 2, 20, 123, Redgate, R., 62 reflection, 65-77, 94, concepts of 57-8 Reich, Willi, 1 7- 8, 34, 36 religion, 9, 36, 78, 82-6, 90, 99, 46, 67 see also 'Christianity' repulsion/attraction, 6, 29-30 40, 78-8 1 see also 'disgust', 'contempt' resignation, l 03-5, 1 5, respect, 54-5, - Riehn, R , 34 Romantics (Romanticism), 27, 38, 78, 95, l O t 1 3, 39, 40-2, 62 Rorty, R., 24, 27 Rosen, M., 28 rules, 04, 06, 58, 62 205 Index saints, -4 sanctions, -3, 92 Savigny, Fr von, 46 Schein, 27, 90- , 06-9, 5, 78, Schelling, J G , 78, 20 Schibli, S., 34 Schiller, Fr., 9-42, 48 Schonberg, A., 99, 1 -2, 1 6, 1 7, 20-3, 26, 32-9, , 47-8, 62-3 Erwartung, 26-7 Die Gliickliche Hand, Harmonielehre, 20, 36 Stil und Gedanke, 36, 37, , 62, 63 Schopenhauer, A 88, 5-6, 07, 84 science, 6, 7, 9-26, 98-9, Selbsterhaltung, 57-8, , , 5-6 self-congratulation, 42, 44, sense see 'meaning' serialism see 'music, serialist' Shakespeare, W., 36 Siep, L., 96, 97 significance, see 'meaning' sin, 9, 0, 5, 7, 99- 00, 7677 94, Sittlichkeit, 73, 68, (cf p, 34) Skinner, Q., 28, 44, 62, 96 slaves ( slavery), 4, -2, 93, -3, slave-revolt of morality, 61 7, 83, 94 Snodgrass, A., 76 Socrates, 22, 60, 72, 75-77, 1 5, 46, 63 Sophokles, 63 speculation ( speculative) , 78-9, 87, 94, 97, 1 6, 46 spirit, (absolute) see 'Geist' Stern, F., Stockhausen, K H 40, 48 Stravinsky, I., -3, 26, 3, 36-7 Strauss, R., 30 strength see 'weakness/strength' subject (das komipositorische Sub­ jekt) , 22-3, 49-54 Sundhaussen, H., 49 Tacitus, 36, 47 tan� 7-9, -2, 1 4, -7 technology, 96-7, 99 theodicy, - 1 theology, 0, 78, 82, tragedy, 5-9 transfiguration, 08, 5, 28, 30 Tristan (the Tristan-chord) see 'Wagner, R.' truth-content, 43-4 truth, 6-9, 9-20, 26-7, 59-60, 86-9, 93-4, 00, 02, 07-8, I l l , 1 4, 1 8, 3, 29, 30, 32, 36, 43-4, 3-4, , 62, 78, truthfulness, -2, 89-90 Tugendhat, E., -77 twelve-tone music see 'music, twelve-tone' unconditional, (the), 26, , 70-3, 206 Index Und Pippa tanzt! see 'Hauptmann, G.' weakness/strength, 8, J 72-80, I 90 see also 'debility/vita l i t y', '.I I f ·', 'flourishing, h u m a n ' Weber, Max, 7, 47 Webern, A., Wedekind, F , 24, Die Biichse der Pandora, 24, I 27, 38 Erdgeist, 24 Wiesengrund see Adorno will (will-to-power, will-to­ truth) , 7-8, 9-27, 99, I 05-6, 84-95 will, holy, 40 Williams, A., 62 Williams, B , 5, 97 Wittgenstein, L., 29, 67 Wood, A., I l l wonder, 78-9 worthwhile/worth living/ worthless, human ! i f , 89-92, 96, I 06, I 08, l see also 'pessimism/opti m l m ' universality, 5, 9-6 , -9, 94 Ursprungsphilosophie, utilitarianism, 5-6, 66-7, 94 ( cf p 32) utopia, 29, 43, 54, 6, 58 value (value judgment, valua­ tion), 2-5, 7, I 6-7, 20-3, 6, 30-38, 39-40, 44, 46, 56, I 09, I I , 3-82, 92, 94 see also 'worthwhile/worth living/wort h less' Verbindlichkeit, 3-6 , 70- I 89, 92 - 61) Venice, 24, I 92 Vierhaus, R., 45 vitality, (cf a l s o 52- • see 'debility/v i t a l i t y' see also 'weak ness/st rengt h ', 'life,' ' I'J o u ri s h i ng, h u m a n ' Voltaire, 35 Wagner, R , 32- , J 35 Parsifal, Tristan ( t h e 7'ristan-chord ), 5, 9- 60 Siegfried, 32 Walicki, A , Walter v o n d c r Vogc l wcidc, - Wozzeck see 'Berg, A.' Young J., 1 Zauberflote, 24-5 Zeno, Zivilisation, 32, 45 Zucht, 3, 45, 79 207 ... left it to Thyestes of the rich flocks, Morality, culture, and history and Thyestes left it in turn to Agamemnon to carry and to be lord over many islands and over all Argos Leaning upon this sceptre... son, practice, or institution, and won't in general have the effect of enhancing the standing of any contemporary item As Morality, culture, and history far as points and are concerned, genealogy... seen as intrinsically and absolutely valuable, but this de­ mand that we know as much of the truth as possible derives 19 Morality, culture, and history from a prior demand that we always tell