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• W4205654782 abstract "Teaching Nietzsche RAYMOND GEUSS Ihad always hated the very idea of lecturing and spent much of my adult life trying to discover some other career I could have which would dispense me from the necessity of doing it. There is, of course, a long and very distinguished pedigree for this negative attitude which one can trace back at least to Plato, who thought that sophists gave long, continuous lectures potentially to large audiences, whereas a philosopher engaged in focused dialectical debate using short sentences with some individual. I was actually never very good at individual dialectics either, but that is a separate issue. How and why did the academic lecture get established as one of the basic forms of instruction in philosophy? I do not actually know the answer to this question, and to give an adequate answer would require a kind of exact historical knowledge which I lack and which I am not even equipped to begin to pursue, but I am fairly confident that two factors must have played an important role. The first is the reconstrual of philosophy from an activity of seeking the truth viva voce through dialectical discussion with a single other individual to a conception of philosophy as designating (potentially) a (more or less) fixed body of doctrine, of concepts, arguments, beliefs that could be summarized. In the ancient world, there were at least two distinct ways of thinking about the sophists: Plato objected to their characteristic use of lecturing (epideixis), the presenting of a fixed body of purported knowledge to an audience without allowing for dialectical discussion; but others, including Aristophanes thought that what was dangerous about them was precisely that they did not have a fixed body of opinions to which they clung tenaciously and which they were willing to arion 25.2 fall 2017 spell out, but that they exhibited great, weasel-like skill in argumentation and were capable of arguing equally plausibly for or against any proposition; they did not seem to care much which side of the argument they were on as long as they could display their skills effectively The relation between these two modes continued to be a source of disagreement. In the Middle Ages, there were disputations, but there also came to be “lectures” on specific philosophical topics. So the first factor is the acceptance that philosophy could in some form be construed as a subject with a “doctrine” that could be written down and also lectured on. The second factor is a technological one. In the Middle Ages, “books” meant hand-written manuscripts and that meant they were very expensive, and consequently rather rare. A collection of two thousand volumes today is modest; it is the kind of thing any university-teacher and many students will have at home. In the Middle Ages, it would have constituted an opulently endowed library which scholars would have come from far and wide to consult. Under those circumstances, instruction was, understandably, primarily oral. If a teacher had one of the precious manuscripts it made sense for him to read it out and comment on it to an assembled group of students, who could either listen intensely and try to absorb what was being said, or try to write down notes for their own later use on whatever scrap of material they could obtain. Today, any student can easily buy three or four books on any given topic of study, books which, compared to their medieval predecessors are ludicrously inexpensive, and most students will also have ready access to a university library, containing, probably , dozens more books on any given topic. So even if you think there is a doctrinal part to philosophy (in addition to an individual disputatious or dialectical part), why have lectures ? Of course, one could say that precisely in a situation where there are so many competing “books” around, it is especially important to have a reliable guide to what to read and what not to bother with. This is true, but not relevant to the issue teaching nietzsche 32 of lecturing. If I am a reliable guide, why shouldn’t I write my advice down, so people can consult it at leisure? In addition..." @default.
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• W4205654782 date "2017-01-01" @default.
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• W4205654782 title "Teaching Nietzsche" @default.
• W4205654782 doi "https://doi.org/10.1353/arn.2017.0041" @default.
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