Nietzsche Versus Paul (Insurrections: Critical Studies in Religion, Politics, and Culture)
Format: PDF / Kindle (mobi) / ePub
Abed Azzam offers a fresh interpretation of Nietzsche's engagement with the work of Paul the Apostle, reorienting the relationship between the two thinkers while embedding modern philosophy within early Christian theology. Paying careful attention to Nietzsche's dialectics, Azzam situates the philosopher's thought within the history of Christianity, specifically the Pauline dialectics of law and faith, and reveals how atheism is constructed in relation to Christianity.
Countering Heidegger's characterization of Nietzsche as an anti-Platonist, Azzam brings the philosopher closer to Paul through a radical rereading of his entire corpus against Christianity. This approach builds a compelling new history of the West resting on a logic of sublimation, from ancient Greece and early Judaism to the death of God. Azzam discovers in Nietzsche's philosophy a solid, tangible Pauline structure and virtual, fragile Greek content, positioning the thinker as a forerunner of the recent "return to Paul" led by Badiou, Agamben, Žižek, and Breton. By changing the focus of modern philosophical inquiry from "Nietzsche and philosophy" to "Nietzsche and Christianity," Azzam initiates a major challenge to the primacy of Plato in the history of Western philosophy and narrow certainties regarding Nietzsche's relationship to Christian thought.
from the early, through the middle, and until the late Nietzsche. The late Nietzsche becomes the focus through which this work observes and analyzes Nietzsche’s earlier writings retrospectively.22 The procedure of this study is shaped as a reconstruction of the Nietzschean history of Christianity as one revolving around the question (of pessimism) about the meaning of suffering. To be sure, this reconstruction involves ancient Greek religion, Judaism, and Buddhism, but it is in no way a history
long before Paul: What the name of Zarathustra means in my mouth, the mouth of the ﬁrst immoralist[?] . . . Zarathustra was the ﬁrst to consider the ﬁght of good and evil the very wheel in the machinery of things: the transposition of morality into the metaphysical realm, as a force, cause, and end in itself, is his work. . . . Zarathustra created this most calamitous error, morality; consequently, he must also be the ﬁrst to recognize it. . . . Zarathustra is more truthful than any other 90
the “overman”92 can come to meet that which is not history (that is, the eternal recurrence of the same according to which the will says, “thus I willed it and thus I shall will it”). Tragic art is given the task of overcoming SCIENCE AND ART AFTER THE DEATH OF GOD 129 history (to work on the future). It redeems man’s history, through the re-creation of all that has been, what is past in man, all it was, from its meaninglessness (that is, from its being a fragment and a riddle and a dreadful
of revenge, of a farseeing, subterranean, slowly advancing, and premeditated revenge.”23 BEYOND MODERN TEMPORALITY 137 The examination of the Nietzschean idea of the modern as Katechon calls his conception of the modern now to the focus of attention. To correspond to the idea of the Katechon, the modern now ought to be deﬁned as the sphere in which the Katechon appears. This appearance can take place under the condition that this sphere is given its legitimacy by the truth of the Christian
could say that if one was to oppose anti-Semitism in nineteenth-century Germany in both its Christian and anti-Christian forms, one would end up with the exact position that Nietzsche has.” Weaver Santaniello, Nietzsche, God, and the Jews: His Critique of Judeo-Christianity in Relation to the Nazi Myth (New York: State University of New York Press, 1994), 140–141. Santaniello, Nietzsche and the Jews, 4. See HH, 475. See Thomas H. Brobjer, “Nietzsche’s Changing Relation with Christianity: