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Extra resources for Nietzsche’s Therapeutic Teaching: For Individuals and Culture
17 He is aware that his own work is entangled in a spider web, and that, as such, it might lull the reader into blindly accepting and believing what it suggests. Nietzsche therefore wants a vigilant reader who keeps the text at a distance, and his style after his study of language and rhetoric can be interpreted as an attempt to avoid indoctrinating such a reader. ”18 What I translate here as “unuttered thoughts” (Hintergedanken) could also be translated as “ulterior motives”: Thucydides, according to Nietzsche, hides his true 34 Nietzsche’s Therapeutic Teaching message between the lines.
Nietzsche’s task thus led him toward a “philosophical life” independent from a profession. Before we turn to his philosophical path, let us make three remarks on this structural conflict between profession and vocation in philosophy according to Nietzsche. First, it is clear that to change careers would not be a solution to this conflict. Indeed, the problem does not reside in the passion—be it understood as a “drive” (Trieb), an “enigma” or an “intoxication”57—that prompts an individual to apprehend a particular field of knowledge.
88 FV I, KSA 1, p. 758. 89 Dale Wilkerson, Nietzsche and the Greeks (London/New York: Continuum Press, 2006), p. 3. ’,” p. 410. 91 A parallel could perhaps be drawn here between Nietzsche and Swiss historian Johann Jakob Bachofen, who retired from his University of Basel chair in 1845 after holding it but 4 years. Bachofen pursued his research on archaic societies and published most of his works as an independent scholar. According to Hubert Cancik, Bachofen is to be counted among the four figures most important for Nietzsche in Basel (along with Wagner, Overbeck, and Burckhardt).