By Morris Raphael. Cohen
Edited and with a foreword by way of Felix S. Cohen
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Additional info for American Thought: A Critical Sketch
In Nietzsche’s interpretation of Kant, rejecting the thing-in-itself implies denouncing the notion of an abstract content beneath or beyond our apparent world. If we live in a world of nothing but appearance, senses falsify because they reduce, simplify, and compress the impressions we receive of these appearances, not because they inform us incorrectly about a presumed thing-in-itself beyond the cover of the appearances. One might say that senses deceive because they are lazy, not because they are inadequate.
We find it so much easier to imagine an approximate tree instead. (BGE 192; KSA 5, p. 113). ’ The page is here a world of becoming, a world in flux, but a world by no means beyond our perceptive capacities, as little as the tree in its detailed manifold is. ’ We notice here that we, as already mentioned, defend ourselves against too much reality. 45 Nietzsche explains himself in more detail in the Nachlaß: We are not sufficiently refined to see what is projected in th e a b s o l u te f l ow o f becoming [absoluten Fluß des Geschehens].
My italics. 34 Peter Bornedal consciousness always seems to interfere in and disturb this original unconscious celebration of the pure perceptive present. In aphorism 354 from The Gay Science, Nietzsche elaborates on Leibniz’s observation. ” (GS 354; KSA 3, p. 590). ’ It is obviously not ‘repressed,’ as is Freud’s unconscious; it is only not noticed. Nietzsche ends up taking Leibniz’s insight a step further: we perceive thanks to memory (so far Leibniz), but we remember thanks to language (Nietzsche).