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Philosophers are prejudiced against appearance, change, pain, death, the corporeal, the senses, fate and bondage, the aimless’ (WP 407). And they further tend to be prejudicial in their treatments of a great many other matters, their positive and negative assessments of which are symptomatic of dispositions widely prevalent among them but seldom justified or even acknowledged. These include the transitory and the abiding, the developing and the permanent, the contingent and the necessary, the particular and the universal, the capricious and the lawful, the chaotic and the orderly, complexity and simplicity, the irrational and 21 PHILOSOPHERS AND PHILOSOPHY the rational, the physical and the mental, the unconscious and the conscious, creation and cognition, conflict and concord, suffering and happiness, assertiveness and submission, egoism and altruism, and difference and equality.

Their relevance, moreover, is by no means merely peripheral; and they may be ignored only at the cost of superficiality and error in one’s philosophical thinking. This holds true, on his view, both with regard to epistemological, ontological, and evaluative and normative questions, and also where existing and possible ‘forms of life’ are concerned. ). To say this is not to say that (reversing the traditional relation of dependence) philosophy must be built upon the various special sciences, the testimony of which is beyond any question or doubt.

It does not follow, however, that there is no answer to the question of why he does so. And Nietzsche suggests that the answer to this question is generally and largely to be sought along ‘psychological’ lines, broadly construed. Gradually it has become clear to me what every great philosophy so far has been: namely, the personal confession of its author and a kind of involuntary and unconscious memoir (BGE 6). In this way, he writes, ‘the hidden history of the philosophers, the psychology of the great names, came to light for me’ (EH P:3).

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