This is the role of political discourse analysis in thinkers like Andreas Musolff. Post was not sent - check your email addresses! If there is one overriding critical aim of the book, it is to suggest that both post-Kantian European philosophy and cognitive linguistics are broadly post-Nietzschean in that they don’t attribute meaning to a singular, Universal ground. 10 terms. I found it interesting that Blumenberg and Derrida were writing almost simultaneously yet represent opposite ends of these spectrums. AH: I think we grasp the usefulness of metaphors, whether as writers, academics, politicians, or public speakers, when we realize that we are never fully in command of them. This theoretical isolation is one of the main problems I find in metaphor theory today, because both sides arise from a common root: the transformation of the Aristotelian view of metaphor to a view that recognizes metaphor as a fundamental phenomenon in thought and discourse. In Friedrich Nietzsche's 1873 unpublished essay, "On Truth and Lies in a Nonmoral Sense", he famously says: "What is truth?A mobile army of metaphors, metonyms, and anthropomorphisms—in short, a sum of human relations which have been enhanced, transposed, and embellished poetically and rhetorically, and which after long use seem firm, canonical, and … JC: At the other end of the spectrum, your portrait of Derrida is sympathetic compared to that of Ricoeur, who worried that the “unbounded” deconstruction of Derrida’s “White Mythology: Metaphor in the Text of Philosophy” (1971) jeopardized all linguistic meaning, including Ricoeur’s own hermeneutical project. I'm not familiar with the source of this quote, but one way of looking at it is to consider the fact that we, none of us, are capable of seeing the truth outside our own experience of it. AH: One key aspect of Habermas’s project is to clarify the problem of understanding meaning in the social sciences and the role reason plays in understanding meaning. AH: It’s a good question, and I don’t have a clear-cut answer. In my reading of this text, Nietzsche attempts to persuade his audience to see that intellect is merely human, and that it fabricates the illusion of truth—a reflection. You plot this on an axis, with Derrida emphasizing the relativizing function of metaphor and Blumenberg emphasizing the pragmatic. One tentative conclusion I draw from Nietzsche is that often we frame semantic and epistemological problems in terms of where meaning or understanding is coming from. While I’m thrilled, of course, that English-language audiences are getting more exposure to this essential postwar German thinker, I’m also cautious, lest this wave of interest turns into the same issue that led me to Blumenberg in the first place: the tendency for the English-language reception of European philosophy to essentialize continental thought around a handful of thinkers or issues. AH: I should stress that when I talk about the pragmatic pole of metaphor in the book, I don’t mean the philosophical movement of pragmatism in the form of figures like John Dewey or Richard Rorty (though the latter gave Blumenberg a very interesting review), I mean metaphor’s capacity to provide a functional service to human cognition. "Truth is a mobile army of metaphors, metonymies [and] anthropomorphisms" There is no truth because language requires a universalizing meaning, ultimately erasing differences. ), and have absorbed the consequences of their insights surrounding the quest for … It’s an indispensable masterpiece of comparative study. According to Nietzsche “Illusion is also a form of Truth” but it has less value when compared to “Real Truth”. Yet this constant flux of new meanings seems to stop and is given stability by those very same metaphors. Here, Nietzsche characterises the human as having two distinct drives: the “drive to truth” and a “drive to form metaphors.” The theoretical concern was partly a response to my MA dissertation on Derrida’s philosophy of metaphor. I wonder if this conflates the creation of meaning with understanding, as well as information with cognitive processes. We construct our reality via language, our method of classifying and ordering the physical world around us. The process of transference and substitution is there from the beginning, a fact that Nietzsche reminds us of. You are careful to note the danger of purely pragmatic use of metaphor in ideology, which is when a false immediacy of meaning unreflectively takes effect. In terms of intellectual history, this “pragmatic” approach to metaphor in European philosophy seems to have evolved separately from the “relativizing” pole. The privileging of the pragmatic pole of metaphor is still very much alive and well! (The “mobile army” metaphor needs sorting out. Truth is a mobile army of metaphors, metonymies, anthropomorphisms, in short, a sum of human relations which have been subjected to poetic and rhetorical intensification, translation, and decoration, and which, after they have been in use for a long time, strike a people as firmly established, canonical and binding; truths are illusions of which we… For many philosophers and linguists, the argument is that we can never truly know what the Truth/Reality/Fact is 100% because of the ‘Human Condition.’ Language, concepts of understanding, and the basis that humans are not perfect beings, all of this feeds into this theory, which is most commonly known as Relativism. Thus Nietzsche argues that "truth" is actually: I think it’s essential to make a distinction between information and cognition, because the way metaphors work to form consensus, not in terms of whether the information is true or false, but in terms of how the understanding works, suggests that we never have a clear error-free ground through which to understand the world. I agree with Habermas that it’s essential to distinguish between empirical and hermeneutic knowledge, but this claim concerns how we assess information, not how we assess cognition, where things aren’t so clear-cut. On the one hand, this relativizes meaning by detaching it from a stable source. I also think Blumenberg’s philosophy provides useful questions and tools through which one can chart a different path as to how communication shapes society. This is partially polemical in an attempt to decenter Ricoeur’s Rule of Metaphor: Multi-Disciplinary Studies of the Creation of Meaning in Language (1975). A mobile army of metaphors and anthropomorphisms” Nietzsche was not the first to proclaim the death of god. He tweets @planetdenken. In both of Lakoff’s and Johnson’s key works, Metaphors We Live By (1980) and Philosophy in the Flesh (1999), they state that they have been inspired by several insightful continental philosophers I discuss in the book and now have the ability to empirically verify those earlier claims. Create a free website or blog at WordPress.com. That’s why I feel intellectual-historical reconstruction is essential. I tried to find evidence of a connection between Derrida and Blumenberg in the latter’s Nachlass in the form of letters or references, but I couldn’t find any. Nietzsche answers the question, “What, then, is truth?” with a rich metaphor of his own: “A mobile army of metaphors, metonymies, anthropomorphisms, in short a sum of human relations which have been subjected to poetic and rhetorical intensification, translation, and decoration, and which after they have been in use for a long time, strike a people as firmly … Such metaphors of metaphor – Gorgias’s “Speech is a powerful lord” (Helen, 52) is another example – are true to the metaphoricity that, for One reason I would suggest deconstruction hasn’t supplanted the privileging of metaphor’s pragmatic pole is the prevalence of cognitive linguistics, which, through an empirical methodology, highlights the pragmatic service metaphor provides to cognition. The tendency for ideological metaphors to create false immediacy is the tendency to forget that metaphor, like myth, is never attributable to a single author. Andrew Hines is Lecturer in World Philosophies at SOAS University of London and the Thyssen Research Fellow at the Centre for Anglo-German Cultural Relations at Queen Mary University of London. A movable host of metaphors, metonymies, and anthropomorphisms: in short, a sum of human relations which have been poetically and rhetorically intensified, transferred, and embellished…” You thus incorporate Derrida’s insight without needing to expel him from the philosophical canon, lest we not be able to say anything at all. Money is a perfect example, which is precisely what Nietzsche uses when he articulates truth: “What therefore is truth? However, I’m not sure that Derrida would think that his thought should be applied that way, which is why I’m more charitable to him. How is this possible? Change ), Truth has only one face: that of a violent contradiction. This is, again, why I feel like intellectual history is such an indispensable companion to philosophy; it helps us clarify points of navigation in the past that are causing theoretical gridlock in the present. This book is also born out of a practical concern about the anglophone reception of European philosophy and the types of thinkers and debates that are prioritized within continental philosophy in the U.S. and the U.K. This is a sum of human relations adorned and intensified poetically and rhetorically and after a long usage seems to be fixed and canonic. Jonathon Catlin is a Ph.D. If, as you and Blumenberg suggest, metaphors rather than concepts form the basis of thought, some might object that we would end up in an unintelligible hall of mirrors; yet the opposite seems to be the case, as metaphors instead practically orient cognition and provide intellectual clarity. Change ), You are commenting using your Google account. We see this all around us, for in science, math, and in every field: facts are updated, theories are changed, and our understanding advances(but we never finish). PHILOSOPHY 101. But as Zoltán Kövecses points out in Metaphor in Culture (2012), embodiment often doesn’t account for cultural relativity. Nietzsche himself, within this quote, talks about the barriers between our language and what is actual reality. I want to start with your own intellectual biography. we can never truly know what the Truth/Reality/Fact is 100% because of the ‘Human Condition.’, Economic Modeling: Societal Preferences and Government. Blumenberg hints at the active role of the intersubjective creation of meaning and at the historical evolution of meaning in such cognitive mechanics, but I’d like to see him flesh out the psychological and cognitive claims his philosophy implies. He argues that the classical paradigm of metaphor as a rhetorical figure expressing similar meaning transferred across difference was “transformed to reflect the view that the linguistic operation described by Aristotle is in fact a fundamental phenomenon in thought and discourse.” Hines traces this insight in the work of thinkers including Friedrich Nietzsche, Hans Blumenberg, Derrida, and more recently the cognitive linguists Mark Johnson and George Lakoff, who each defend, in their own philosophical idiom, the idea that “metaphor conditions concepts and not the other way around” (1). Because of this, I don’t think our models of the understanding should be tied too closely to unmasking falsehood. Instead of relying… In other words, we see the truth as it is colored by our own experiences. Did one pole win out in the end? His dissertation is a conceptual history of “catastrophe” in modern European thought. Both thinkers recognize the inevitability of metaphor. So, in many ways you could see cognitive linguistics as an heir to the Nietzschean problem of metaphor. He surveys the Truth and Lie system, and arms himself with his resurrected mobile army of metaphors, metonyms and anthropomorphisms. This transformation holds both the pragmatic and relative sides within it, but most descriptions of how this occurs tend to privilege one over the other. According to Nietzsche, truth is. Nietzsche resorts to the analysis of language, ironically utilizing it, to emphasize this point, as he adroitly exposes our failure to consciously recognize truth as “A mobile army of metaphors, metonyms, and anthropomorphisms – in short, a sum of human relations”.… Both meaning and subjectivity may be illusory, but we certainly think we are in command when we use language. Sorry, your blog cannot share posts by email. OTHER SETS BY THIS CREATOR. There is always a difference between false knowledge and the messy cognitive processes, partially underpinned by metaphor, that lead one to understand or reject that knowledge. The early Nietzsche indeed seems to suggest a kind of general relativism – truth as a ”mobile army of metaphors” – which can only be overcome by a sort of artist’s metaphysics. Yet, often in an effort to preserve the public sphere, both traditions try to highlight where the meaning of metaphor comes from, whether from ideology, discourse, or embodiment. For Nietzsche “Truth is a mobile army of metaphors, metonymies, anthropomorphisms. Download Free Nietzsche And Metaphor a 'style in itself'. We may think that we control metaphors, but in fact metaphors control us. ... ELI5: Nietzsche's view on the truth. ... truth is no more than: A mobile army of metaphors, metonyms, and anthropomorphisms. be empirically verifiable, but it can clarify issues within applied fields like neuroscience and cognitive linguistics. In the context of postwar German intellectual history, it’s remarkable to see a theory of consensus that does not run through the work of Jürgen Habermas. Once you’ve been exposed to Wittgenstein, Derrida, Richard Rorty, Stephen Greenblatt, and Nietzsche (“truth is a mobile army of metaphors,” etc. ( Log Out / One of the things I hope to draw attention to in the book is that both the pragmatic and relative poles come from the same intellectual-historical moment—Nietzsche’s philosophy—but developed in isolation from one another. AH: I actually share many of Ricoeur’s concerns about Derrida. For example, metaphor is ever-present in language and thought to the point that we cannot speak about metaphor without using metaphor. Are we as humans capable of creating a method of understanding Reality for what it really is. JC: Your book seeks to provide a conceptual history of metaphor as a concept in its own right, oriented around the methodological question, “How do we interpret the meaning of metaphor if all semantic gestures are metaphoric?” (6). It has been their followers, particularly in Nietzsche’s case, who have attempted to make metaphor speak with false immediacy.If anything, in academic circles, it’s the relative side of Nietzsche’s view of metaphor that has been overplayed by thinkers like Sarah Kofman, Foucault, Spivak, and, to a certain extent, Derrida. Andrew Hines is Lecturer in World Philosophies at SOAS University of London and the Thyssen Research Fellow at the Centre for Anglo-German Cultural Relations at Queen Mary University of London, as well as a contributing editor to the JHI Blog. All of this led to an interest in intellectual history and a desire to understand ideas in a historical and cultural context that may add depth, nuance, and polyphony to the English-language reception of European philosophy.I encountered Blumenberg at the prompting of my PhD supervisor Angus Nicholls, who had just published the first English-language book on Blumenberg’s theory of myth as well as co-edited Hans Blumenberg’s Praefiguration: Arbeit am politischen Mythos. JC: Your book is a work of judicious intellectual-historical reconstruction, but I want to ask where you as a thinker come down on usefulness of metaphor. For me, the urgency to unravel such conflations comes back to the need to understand how metaphor orients both thought and action in the current zeitgeist. Nietzsche’s Rhetoric and Man’s Worn Out Coins “On Truth and Lies in a Nonmoral Sense” was written in 1873 by German philosopher Friedrich Nietzsche. metaphor, metonymy What then is truth? Therefore, I think a criticism of Nietzsche or Blumenberg could be raised not so much because they themselves overemphasize a pragmatic view of metaphor, but rather because of vulgarized uses of their ideas. - a series of metaphors that we forgot are metaphors - concept of sameness is more true than all of something in a world-- critique of Plato’s theory of the forms runs through western thought; a fantasy of the transcendent knowledge of the truth His first book, Metaphor in European Philosophy after Nietzsche: An Intellectual History (Legenda, 2020), traces the development of the concept of metaphor in philosophical thought from Aristotle to Jacques Derrida. One thinks first of a vast collection of metaphors, but also of one that moves about in the sense that there is flexibility to the system of metaphors that is truth.) ( Log Out / longer as coins. Why Illusion is also a form of truth? While Blumenberg doesn’t have the last word, he provides a useful framework to begin thinking about how we use metaphor to orient our understanding of the world.However, I didn’t see in Blumenberg’s thought the tools to chart out a different path until I started to consider him as a part of the intellectual history of his period. Nietzsche's delving into the nature of truth was part of an overall program that took him on investigations into the genealogy of a variety of aspects of culture and society, with morality being among the most famous with his book On the Genealogy of Morals (1887). He wasn’t, however, referring to facts. Fill in your details below or click an icon to log in: You are commenting using your WordPress.com account. I’d like to see outlined more precisely how he reconciles, on the one hand, a very Nietzschean view that metaphors are inevitable to the point that there is no line between metaphor and reason, and on the other hand a very Kantian view that metaphors are an aid to reason—the pragmatic aspect. All people are obliged to call things by certain names (i.e. However, some of its conclusions rely far too heavily on Heidegger, in my view, and fail to help us adequately understand the way in which we see metaphor at work in the political arena at the moment. ( Log Out / When Romeo metaphorically compares Juliet’s beauty to light in the famous balcony scene of Romeo and Juliet, we can attribute Shakespeare as the author of that bit of verse. Nature of Truth . "At bottom, what the investigator of such truths is seeking is only the metamorphosis of the world into man." So, if we affirm the metaphoric basis of thought, we shouldn’t be asking about the grounds of metaphoric meaning, the where question. What do you think paranoid readers of Derrida like Ricoeur (if we can call them that) miss? Change ), You are commenting using your Twitter account. JHIBlog Podcast: Disha Karnad Jani Interviews Jennifer Pitts, In Theory: Disha Karnad Jani interviews Durba Mitra about Indian Sex Life and Modern Social Thought, Young Habermas: An Interview with Roman Yos, Bill Jenkins on Ghosts and Apparitions after the Scottish Enlightenment, On the Origins of Criminology and Academic Boundary Work, in his introduction to continental philosophy, English-language book on Blumenberg’s theory of myth, emerging political writings have highlighted, “White Mythology: Metaphor in the Text of Philosophy”, Centre for Anglo-German Cultural Relations, political discourse analysis in thinkers like Andreas Musolff. ( Log Out / Nietzsche, Metaphor, and Truth LAWRENCE M. HINMAN Uniuersity of San Diego In s11mma: die Tropen treten nicht damz und wann an die W orter heran, sondem sind deren eigenste Natur. PS: thanks for sticking around to see my official 10th post on LackingMaterial.WordPress.com, here’s to many more! The presuppositions and logical moves underpinning those methods of analysis are not stabilized once and for all; to a certain extent, each is a “peace treaty.” There are limitations to how they frame problems of semantic change—both in terms of the historical evolution of meaning and also in terms of swift changes brought about by ideology.Nietzsche is a useful starting point for revisiting assumptions we may have about how the semantics of metaphor work. While I’m gripped by Habermas’s philosophy, I tend to diverge from his assumptions about the nature of reason. Think Nietzsche does MA dissertation on Derrida ’ s a good question, and anthropomorphisms found! 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