Abstract

Available from UMI in association with The British Library. Requires signed TDF. ;This discussion of Nietzsche's philosophy focusses on three theses, all of which have been in some way neglected by Nietzsche scholars hitherto. ;Firstly I have shown how Nietzsche's thought constitutes a unified whole; in other words that there is a system of ideas. A more common view is to interpret Nietzsche as unsystematic, incoherent, and disorganised. In the light of Nietzsche's later philosophical objectives this is an untenable position. Intimidated by the manifold complexities of this schema, some thinkers have been, I believe, unable to appreciate this philosophical unity. ;Secondly I have shown how Nietzsche's system of ideas constitutes a conception of history which should be understood in its context of German historicism. Because, unlike Hegel and Marx, Nietzsche is not suggesting that necessary principles fashion the historical process, his innovative conception has not previously been recognised by Nietzsche scholarship. However, Nietzsche submits a very powerful case for suggesting that the passage of history can be normatively characterised by different historical epochs fashioned by contingent occurrences, and was able to draft an accurate prognosis of twentieth century experience. ;Thirdly I have shown how Nietzsche's philosophy is intrinsically political. Previously his thought has been interpreted in various ways. Some have argued that he is apolitical; others that he has had a pernicious influence upon totalitarian politics. Others, whilst conceding that these interpretations are wrong, have argued that his political utterances are incoherent, impressionistic and unsystematic. Amid such confusion I have argued rigorously that Nietzsche is a political philosopher, and that his political thought is not only systematic but that its understanding is crucially important for modern political theorists