By Seán Burke
Starting amidst the tombs of the 'dead' God, and the crematoria at Auschwitz, this booklet confronts Nietzsche's legacy throughout the lens of Plato. the foremost query is how authors can shield opposed to the prospective 'deviant readings' of destiny readers and check 'the threat of writing'. Burke recommends an ethic of 'discursive containment'.The moral query is the query of our occasions. inside severe concept, it has excited about the act of examining. This learn reverses the phrases of inquiry to examine the moral composition of the act of writing. What accountability does an writer undergo for his legacy? Do 'catastrophic' misreadings of authors (e.g. Plato, Nietzsche) testify to authorial recklessness? those and different questions are the starting-point for a concept of authorial ethics
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Extra resources for The ethics of writing : authorship and legacy in Plato and Nietzsche
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Countervailingly, in drawing out his ethical relation to the Hellenic/Hebraic issue, to Eurocentrism and the epochal hegemony of the Graeco-Christian logos, we hope to make a relatively original case for the actively radical ethical intervention of Derrida against a tradition which has marginalised a Judaic interpretative tradition emanating from Maimonides and his radicalisation of Levinas’s thought, which took messianic eschatology beyond its phonocentric impasse to the great ethical achievement of Otherwise than Being.
Its configured message was plain: ‘You have broken the history of humanity into two parts: one only lives before or after you’ (cf. EH, 103). While Mengele and his underling drank the austere wine of Naumberg, he ordered a cup of thick, oil-free cocoa. ‘A never so infinitesimal sluggishness of the intestines . . suffices to transform a genius into something mediocre, something “German” ’ (EH, 24). Disturbed intestines explained the origins of the Aryan spirit. Mengele ordered soup before the meal!
There can be no archive in an oral culture unless certain gifted individuals hold that information in their heads and ritualistically pass it on to another generation, and so on. The consequence of devoting the best minds of a culture to the task of memorisation is to preclude any sustained attempt at abstract thought. Subjective detachment from text as a material object rather than internalised psychic resource – the very precondition of criticism if not of philosophy itself – was made possible by the external sign;like stellar or geological objects, discourse became an observable phenomenon, a preserved object open to philosophical or proto-scientific reflection.