L'etre et le néant 4 by Sartre Jean-Paul

By Sartre Jean-Paul

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We should not forget that Nietzsche turns against values that he himself incorporates and whose shattering he himself experiences. ) Since the unconscious part of our thinking can be noticed only through the conscious part, both need to be thought together. Thus the suspension of objec- The Return of the Body in Exile 31 tivity does not mean its elimination, but only that its “consistency,” its value is transformed. Objectivity loses a great deal of its binding force, it fluidifies, so to speak, into a stream of different bodily motions, moods, feelings, and affects; it becomes transparent for the invisible and lets resonate in what is said the unheard.

This suggests that legein not only differentiates but originarily also gathers the sense of psyche and soma. Legein occurs as a bodily activity. Seeing is described by Timaeus similarly to the legein of the psyche of the cosmos. Insofar as the human psyche is made like the psyche of the cosmos (even though inferior in purity), we may try to join the two descriptions in order to get a fuller account of the legein in which humans participate. We should be aware, however, that human seeing is described with reference to visible and tangible bodies (and not with reference to invisible ideas).

24 One may consider, for instance, section 354 of The Gay Science where Nietzsche questions the primacy of consciousness by reducing it to biological conditions of life. ”25 All “deductions” that follow this experiment of thinking (Gedankenexperiment) are “hypotheses” Nietzsche makes. The reduction of reasoning to biological conditions of life is introduced in this text as a hypothesis that claims no more credibility than the thought that there are things as such, existing independent of our thinking.

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