Abstract
Robert Solomon and I long ago took up Walter Kaufmann’s campaign not only to follow Nietzsche as well as Hegel in keeping the term and concept of “Geist” alive, but also to render and use it in English as “spirit” rather than “mind.” I prefer to keep and use the German term itself, because I consider “Geist” to be a richer term and concept (thanks to Hegel and Nietzsche), and want to be able to use it to pull the idea of “spirit” in that direction. But I share with Solomon the conviction that the language of “spirit” and “spirituality,” so understood, is valuable, and deserves a place in our own (Anglophone) philosophical discourse about human reality. I consider what Solomon does with the idea of “spirit,” and say something about my own rather different inclination in the matter, which owes something to Hegel’s construal of Geist, but is closer in spirit (as it were) to Nietzsche’s. For me, as for both of them, human Geist or spirituality is deeply bound up with human culture and the phenomenon they call Bildung, through which it is incorporated into human life; and the essential thing about it is the transformation of human life that it involves, from something merely natural into something that is importantly supra-biological even while remaining anchored in and dependent upon our species-specific vitality. It involves the continual innovative restructuring of human experience and activities in ways increasingly emancipated from any sort of biological or merely social-functional imperatives. The language of Geist and spirituality is needed to bring and keep this central dimension of human reality in focus, making Solomon’s efforts to demystify and promote it an important part of his legacy.
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Notes
- 1.
I shall follow the standard practice in the English-language Nietzsche literature of identifying citations from his writings by way of the acronyms of standard English renderings of the titles of his books, followed either by Nietzsche’s section or aphorism numbers or first by the Part or Book numbers of the works (in Roman numerals) and then by the section numbers (and then sub-section numbers, if any):
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BGE Beyond Good and Evil
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BT The Birth of Tragedy
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GS The Gay Science
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Z Thus Spoke Zarathustra
In my citations I generally follow the Kaufmann translations, or where they are lacking the Hollingdale translations, but frequently modify them where I consider different renderings of Nietzsche’s German to be preferable.
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- 2.
Initially published together under the title Hegel: Reinterpretation, Texts, and Commentary, and under Kaufmann’s name as the book’s author, and with Kaufmann’s translation of Hegel’s hundred-page Preface to his Phenomenology incorporated into it as “Chapter VIII” (Kaufmann 1965); subsequently published separately by the University of Notre Dame Press – Kaufmann (1977) and Kaufmann (1978).
- 3.
I take Nietzsche’s figure of “the Übermensch” (best translated as “the overman” but better left untranslated) to function in his thinking and writing – primarily in Thus Spoke Zarathustra – as a kind of encapsulation and symbol of his idea of the “enhancement of life.”
References
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Kaufmann, Walter. 1977. Hegel: Texts and commentary. South Bend: University of Notre Dame Press.
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Nietzsche, Friedrich. 1966 [1886]. Beyond good and evil. (trans: Kaufmann, Walter). New York: Vintage.
Nietzsche, Friedrich. 1966 [1872]. The birth of tragedy. Together with The case of Wagner (trans: Kaufmann, Walter). New York: Random House.
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Schacht, R. (2012). “Spirit”: A Plea for Geist . In: Higgins, K., Sherman, D. (eds) Passion, Death, and Spirituality. Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, vol 1. Springer, Dordrecht. https://doi.org/10.1007/978-94-007-4650-3_16
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