Abstract
Before outlining what I call implexic genealogy, I examine several interpretations of genealogy advanced in the secondary literature and the problems each of these methods generate. I then offer my novel reinterpretation of Nietzsche’s Genealogy of Morals which places GM II 11 as the touchstone of The Genealogy qua method. Nietzsche discusses his much debated and perplexing idea of will to power in that section. What is unique here is that he advances will to power as a methodological principle that promotes the critical and ongoing engagement of all refutation of function. In other words, will to power serves as a reminder, methodologically speaking, that any attempt to grasp the fundamental well-springs of nature (or if genealogically construed, true origin of some historical phenomenon) is doomed to fail. This principle is then operationalized according to three procedures: the Separation Thesis (GM II 12), the Internalization Hypothesis (GM II 16), and the Rule of Conceptual Transformation (GM I 3). I explain each of these methods in detail.
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Notes
- 1.
Michel Foucault, “Nietzsche, Genealogy, History” In Language, Counter-Memory, Practice Selected Essays and Interviews by Michel Foucault Ed. Donald F. Bourchard (Ithaca: Cornell University Press) 1977, sec. 1 76–77.
- 2.
See Jean Granier’s, Le probleme de la Verite dans la Philosophie de Nietzsche (Paris: Seuil, 1966) and Sarah Koffman’s, Nietzsche et la Metaphor (Paris: Payot) 1972. John Rajchman argues much the same for Foucault’s genealogies. See his “The Story of Foucault’s History” in Michel Foucault: Critical Assessments. (Hereafter known as MCFA). Ed. Barry Smart. Volume II. New York: Routledge, 1994, 389–411.
- 3.
C.G. Prado writes: “Essentially Foucault offers his genealogies as opportunities for us to think differently because they enabled him to think differently and so to become a different subject.” (C.G. Prado, Searle and Foucault on Truth (Cambridge University Press: 2006), 135.
- 4.
For a succinct introduction to pragmatic genealogy see Mathieu Queloz, “Tracing Concepts to Needs”, The Philosopher, 109, (3) 34–39, 2021.
- 5.
Matthieu Queloz, The Practical Origin of Ideas: Genealogy as Conceptual Reverse-Engineering (Oxford University Press, 2020), 2.
- 6.
Edward Craig, Knowledge and the State of Nature (Oxford University Press: 1990). Bernard Williams Truth and Truthfulness: An Essay on Genealogy (Princeton: Princeton University Press), 2002. Thomas Hobbes, Leviathan, Edited by Michael Oakeshott, (New York: Collier), 1966. David Hume, A Treatise of Human Nature, edited by L. A. Selby-Bigge, 2nd ed. revised by P. H. Nidditch, Oxford: Clarendon Press, 1975.
- 7.
Brian Lightbody, “The Passive Body and States of Nature: An Examination of the Methodological Role State of Nature Theory Plays in Williams and Nietzsche” in the Special Issue Philosophical Genealogy from Nietzsche to Williams Genealogy MPDI (5) 2, 38, 2021 1–15, 6–7.
- 8.
Queloz, The Practical Origin of Ideas, 116.
- 9.
I am of course only referring to the term physiology and related cognates. A wide variety of other related medical and physiological terms can also be found in Nietzsche’s work. For a look at several important secondary works which emphasize the biological and physiological aspects of Nietzsche’s philosophy, see Gregory Moore Nietzsche, Biology, Metaphor, (Cambridge University Press, 2002). Daniel Ahern’s Nietzsche as Cultural Physician, (Pennsylvania State University Press, 1995). Richard S.G. Brown’s two articles, “Nihilism: “Thus Speaks Physiology” in Nietzsche and the Rhetoric of Nihilism: Essays on Interpretation, Language and Politics edited by Tom Darby, Bela Egyed and Ben Jones (Ottawa: Carleton University Press, 1989), 133–144. “Nietzsche: That Profound Physiologist.” Nietzsche and Science Eds Gregory Moore and Thomas Brobjer, (Aldershot: Ashgate Press, 2004). Wayne Klein’s Nietzsche and the Promise of Philosophy (Albany, NY: State University of New York Press, 1997). For semiological interpretations of Nietzsche’s biologism, see Eric Blondel Nietzsche: The Body and Culture. Philosophy as a Philological Genealogy, trans. Sean Hand (Stanford University Press, 1991) Blondel argues that genealogy’s true purpose is to allow space for Verfuhrer zum Leben (to live life dangerously).
- 10.
Christopher Janaway, “Naturalism and Genealogy”, In Blackwell’s Companions to Philosophy: A Companion to Nietzsche. Edited By Keith Ansell Pearson. (London: Blackwell Publishers, 2006), 337–353, 347 See also Kathleen Marie Higgins’ “On the Genealogy of Morals—Nietzsche’s Gift” On the Genealogy of Morals” in Nietzsche, Genealogy Morality: Essays on Nietzsche’s Genealogy of Morals. Ed. Richard Schacht (Berkeley California: University of California Press, 1994), 49–63. Higgins writes, “Laughter is the ultimate cathartic that can alleviate our overly poisoned systems. Having himself, contributed to our excessively poisoned state, Nietzsche leaves us to laugh it out.” 61. One can now also see the irony of Higgins title. Gift in German, means poison, to poison, vergiften. So Higgins’, title, we might say, is Nietzsche’s gift that poisons.
- 11.
Jurgen Habermas quite explicitly makes this very claim in his Philosophical Discourse of Modernity: 12 lectures Cambridge Mass: MIT Press, 1985, 281. Paul Bove, in a similar vein, argues the very same point by claiming that genealogy cannot remain critical of power/knowledge once genealogy becomes part of the academic world. Genealogy would, therefore, become part and parcel of the current dispositif. See Bove’s article “The End of Humanism: Michel Foucault and the Power of Disciplines” in Michel Foucault: Critical Assessments. (Hereafter known as MCFA). Ed. Barry Smart. Volume II. New York: Routledge, 1994, 313–328. Perhaps McCarthy puts this criticism best, writing, “Having become more or less co-extensive with restraint, power becomes all too like the night in which all cows are black”. McCarthy concludes that Foucault has a one-dimensional ontology in which truth, knowledge, and subjectivity are reduced in the end to effects of power. See McCarthy, Thomas. “The Critique of Impure Reason.” In Critique and Power: Recasting the Habermas/Foucault Debate. Ed. Michael Kelly. Cambridge Mass: MIT Press, 1994, 254.
- 12.
“Philology, [Nietzsche writes], as ephexis in interpretation: whether it concerns books, newspaper article, destinies, or facts about the weather—not to mention the salvation of the soul”. (Antichrist 52)
- 13.
Jessica N Berry Nietzsche and the Ancient Skeptical Tradition, Oxford University Press, 2011, 171.
- 14.
Berry, 173.
- 15.
For more on the parasitic model of the genealogical method, see Jean Granier’s, Le probleme de la Verite dans la Philosophie de Nietzsche. Paris: Seuil. and Sarah Koffman Nietzsche et la Metaphor Paris: Payot 1972. Daniel W. Conway, in his article, “Genealogy and the Critical Method” argues that, “Genealogical interpretations are always abnormal and reactive, preying upon the normal, authoritative interpretations they challenge. Whatever degree of validity a genealogy acquires is therefore entirely relative to the interpretation it discredits”. See Conway, “Genealogy and the Critical Method in On the Genealogy of Morals” in Nietzsche, Genealogy Morality: Essays on Nietzsche’s Genealogy of Morals. Ed. Richard Schacht (Berkeley California: University of California Press), 318–334, 332.
- 16.
Thomas Nagel, “The Absurd” in The Meaning of Life 4th edition Ed(s). E.D. Klemke and Steven Cahn, Oxford University Press, 2017 143.
- 17.
David Owen, “Criticism and Captivity: On Genealogy and Critical Theory, “European Journal of Philosophy 10: 216–230, 2002, 217.
- 18.
David Owen “Criticism and Captivity: On Genealogy and Critical Theory”, 217.
- 19.
David Owen “Criticism and Captivity: On Genealogy and Critical Theory”, 217.
- 20.
David Owen “Criticism and Captivity: On Genealogy and Critical Theory”, 217.
- 21.
Williams, Truth and Truthfulness, 20.
- 22.
Williams, Truth and Truthfulness, 36.
- 23.
Williams, Truth and Truthfulness, 23.
- 24.
Williams, 32.
- 25.
Williams, 33–34.
- 26.
Williams, 30.
- 27.
See my paper Brian Lightbody, “Artificial and Unconscious Selection in Nietzsche’s Genealogy: Expectorating the Poisoned Pill of the Lamarckian Reading.” Genealogy, 34.3 June, 2019 pp. 1–23.
- 28.
See Chapter 6 of Brian Lightbody Philosophical Genealogy: Nietzsche and Foucault’s Genealogical Method: Vol. 2, 2011, Chapter 6.
- 29.
While Prinz takes Nietzsche’s historical account regarding the origin of morality seriously, this does not prevent him from finding flaws with Nietzsche’s rendering, especially with regard to the timelines of the emergence of slave morality. He writes, “Even if Nietzsche’s genealogy of Christian values is mistaken, the basic tenets of his approach can be defended”. Jesse Prinz, The Emotional Construction of Morals. Oxford: Oxford University Press, 2007, 219. Jesse Prinz, “Genealogies of Morals: Nietzsche’s Method Compared” Journal of Nietzsche Studies 47: 2016, 180–201, 194. However, Mark Migotti’s recent article, “History, Genealogy, Nietzsche: Comments on “Jesse Prinz’s Genealogies of Morals: Nietzsche’s Methods Compared”, Journal of Nietzsche Studies 47: 2016, 212–227 demonstrates, quite brilliantly, that Prinz badly misreads the first and second essays of the Genealogy. Migotti claims, “Prinz’s mistaken identification of the slave revolt in morality with the emergence of the Christian religion leads him to think that he is improving on Nietzsche, when in fact he is simply following suit … But, as we have seen, Nietzsche’s view is not that Christianity began with the slave revolt, but that it was born of it”. (223).
- 30.
Daniel Dennett, Darwin’s Dangerous Idea: Evolution and the Meanings of Life. London: Allen Lane and Penguin Press, 1995, 464.
- 31.
Their work (Nietzsche’s contemporaries who were also interested in degeneration, decadence, and eugenics) also lacks the fundamental contradictoriness of Nietzsche’s position—a nineteenth-century faith in the institutional authority of the biological sciences which co-exists uneasily with a belief that these same disciplines are infected with false values: the characteristic hovering between literalness and metaphor, sincerity and irony”. Gregory Moore, Nietzsche, Biology, Metaphor, 211.
- 32.
Foucault, “Nietzsche, Genealogy, History”, 153.
- 33.
There are many different interpretations of will to power in the secondary literature. I cannot explore all of them here. For metaphysical accounts of will to power, see Daniel Ahern, Nietzsche as Cultural Physician, (Pennsylvania: Pennsylvania University State Press), 1995. Linda Williams, Nietzsche’s Mirror, The World as Will to Power, (Lexington MD: Rowman and Littlefield), 2000. Christopher Janaway and John Richardson argue for what I call minimalist interpretations of will to power. See Christopher Janaway Beyond Selflessness: Reading Nietzsche’s Genealogy (Oxford University Press, 2007). See John Richardson Nietzsche’s New Darwinism, (Oxford University Press), 2004 For linguistic/ pragmatic accounts see Christoph Cox, Nietzsche, Naturalism and Interpretation, (Berkeley California: University of California Press), 1999. For Pragmatic/Naturalist accounts see Brian Lightbody Nietzsche’s Will to Power Naturalized: Translating the Human into Nature and Nature into the Human (Lanham Maryland: Lexington Books, 2017). Also see Brian Lightbody “Hermeneutics vs. Genealogy: Brandom’s Cloak or Nietzsche’s Quilt?” The European Legacy, Vol. 25. Issue 6, 2020, 635–652 Finally for a recent “transcendental” account see Tom Bailey “Will to Power: Nietzsche’s Transcendental Idealism” The Journal of Nietzsche Studies (2021) 52 (2): 260–289. Bailey also provides a helpful summation of the naturalistic interpretations of will to power in the secondary literature (even though his interpretations of some of the positions are not entirely correct.)
- 34.
Martin Heidegger, Nietzsche 3 Volumes Trans. Joan Stambaugh, David Farrell Krell, and Frank A Capuzzi (San Francisco: Harper and Row, 1987), 156.
- 35.
See Conway, Nietzsche On the Genealogy of Morals, 74–75 and Brian Lightbody “Twice Removed: Foucault’s Critique of Nietzsche’s Genealogical Method” Chapter 7 Foucault and Nietzsche: A Critical Encounter, Ed(s). Alan Rosenberg and Joseph Westfall, London: Bloomsbury, Press, 2018, 167–182, 169–170.
- 36.
Ciano Aydin, Nietzsche on Will to Power Towards and Organizationist -Struggle Model,” Journal of Nietzsche Studies, 33:1, 2007 25–48, 39.
- 37.
Aydin, 41–42.
- 38.
Ciano Aydin, “Nietzsche on Will to Power Toward an Organization-Struggle Model” Journal of Nietzsche Studies, 33. 1 25–48, 2007, 26.
- 39.
Nietzsche examines this specific Roman practice as drawn from the Twelve Tables Rome in GM II: 5.
- 40.
The list can be found at the conclusion of GM II 13.
- 41.
Janaway, “Naturalism and Genealogy”, 349.
- 42.
The Cambridge Ancient History Volume VII: The Hellenestic Monarchies and the Rise of Rome (Ed. S.A. Cook, E.E. cock, and M.P. Charlesworth (Cambridge: University of Cambridge Press, 1954), 456–467.
- 43.
Brian Leiter, Nietzsche on Morality, London: Routledge, 2002, 172.
- 44.
Daniel Conway, Nietzsche’s on the Genealogy of Morals A Reader’s Guide (Lanham Maryland Rowan and Littlefield, 2008), 74–75.
- 45.
Foucault is perhaps the best interpreter of this method. He writes in Nietzsche Genealogy History that “Descent (Enstehung) attaches itself to the body. It inscribes itself in the nervous system, in temperament in the digestive apparatus.” (147) And further in Discipline and Punish: “Try to discover whether this entry of the soul on to the scene of penal justice, and with it the intention in legal practice of a whole corpus of ‘scientific’ knowledge, is not the effect of a transformation of the way in which the body is invested by power relations (28)) For more information regarding the need for this non-doxastic element in genealogy. See Brian Lightbody Philosophical Genealogy: An Epistemological Reconstruction of Nietzsche and Foucault’s Genealogical Method Volume 1 and 2. (New York, Peter Lang), 2010 and 2011.
- 46.
Foucault, Nietzsche, Genealogy, History, 83.
- 47.
Foucault, Discipline and Punish, 25–26.
- 48.
Foucault, Discipline and Punish, 30.
- 49.
Peter Poellner, Nietzsche and Metaphysics, (New York: Oxford University Press), 1995, 174.
- 50.
John Richardson, Nietzsche’s New Darwinism, (New York: Oxford University Press), 2004, 75.
- 51.
Paul Katsafanas, The Nietzschean Self: Moral Psychology, Agency and the Unconscious, Oxford University Press, 2016, 74.
- 52.
Michel Foucault, The Return of Morality”, L. Kritzman (Ed.) Michel Foucault-politics, philosophy, culture: interviews and other writings 1977–1984 L. Kritzman Ed (London, Routledge), 242–254.
- 53.
Michel Foucault “The Return of Morality”, 253.
- 54.
Conway, Nietzsche’s Genealogy of Morality a Reader’s Guide, 34–35.
- 55.
See Simon May Nietzsche’s Ethics and his War On Morality, Oxford Clarendon Press, 1999 51.
- 56.
Conway, Nietzsche On Genealogy of Morals: A Reader’s Guide, 31.
- 57.
David Owen, Nietzsche’s Genealogy of Morality, (Montreal: McGill-Queen’s University Press, 2007, 77.
- 58.
Gerald Else Aristotle’s Poetices: The Argument, (Cambridge Mass, Harvard University Press, 1957) 75.
- 59.
Nietzsche’s etymological method of tracing is similar to the argument advanced by the Roman writer Varro in his On The Latin Language Varro: De Lingua Latina. With an English translation by Roland G. Kent. Two volumes. Pp. 1+676. (Loeb Classical Library.) London: Heinemann, 1938.
- 60.
Mark Migotti, “Slave Morality, Socrates, and the Bushmen: A Critical Introduction to On the Genealogy of Morality, Essay 1” in Nietzsche’s On the Genealogy of Morals, Critical Essays Ed.d Christa Davis Acampore, Lanham Maryland: Rowman and Littlefield, Press, 2006, 109–129, 118.
- 61.
Migotti, “Slave Morality, Socrates and the Bushmen,” 118.
- 62.
Mark Migotti, “Slave Morality, Socrates, and the Bushmen: A Reading of the First Essay of On the Genealogy of Moral”, Philosophy and Phenomenological Research Vol. 58, No. 4 (Dec., 1998), pp. 745–779 751.
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Lightbody, B. (2023). What Is Genealogy? A Defense of Implexic Genealogy. In: A Genealogical Analysis of Nietzschean Drive Theory. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-031-27148-9_2
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