Nietzsche's Naturalized Aestheticism

This essay seeks to overcome the divide that has emerged in recent scholarship between Alexander Nehamas’s reading of Nietzsche as an aestheticist who eschews the dogmatism implicit in the scientific project and Brian Leiter's reading of Nietzsche as a hard-nosed naturalist whose project is continuous with the natural sciences. It is argued that Nietzsche turns to the natural sciences to justify a relationalist ontology that not only eliminates metaphysical concepts such as ‘being’ and ‘things-in-themselves’, but also can be linked to key components of the aestheticist reading. As a result, Nietzsche's naturalism should not be understood as opposing important features of his aestheticism. Instead, Nietzsche's project should be understood in terms of a naturalized aestheticism that rejects the metaphysical-moral interpretation of existence espoused by philosophers such as Plato, Kant, and Schopenhauer.     

This new science of ours: a more or less systematic history of consciousness and transcendence. Part II

Part I of this paper having postulated the locus of consciousness as residing in a field between primitive mind in participation mystique with the world and a transcendent ground of being, Part II takes up the nature of mind itself in this field in terms of in vivo experiences. Operations and manifestations of consciousness are inexhaustively explored in four venues: 1) Jung's life experiences, 2) Joseph Henderson's theory of psychic development, 3) Eric Voegelin's theory of consciousness and 4) the experiences of analytic patients in far reaches of very long analyses.