Fragment: Guard Your Daughters!

“It gives me great pain to tell you I believe he is a thoroughly unreliable witness. (laughter). I do not for one moment dispute his honesty of intention, but I say he is not fit to give evidence on this occasion. A question of evidence requires examination. A man should be thoroughly unprejudiced. I am afraid my friend does not come up to that standard. (laughter) Some years ago I was a witness of some of these performances. I knew one of the media, and it so happens everyone of these persons referred to have been females. (Laughter.) I say that these young girls—Professor Barrett’s young girls—my friend’s young girls—and these other young girls-I say they are not proper persons on whom to base great superstructures such as these. (Laughter and hisses.) May I mention another thing? Did anyone ever investigate hysteria- I speak to fathers and mother’s brothers and sisters. (Laughter.) I may say, as another fact, I am the parent of fourteen children—(roars of laughter)—and I say it is a most dangerous thing to bring these mesmeric experiences into a region like that, and I had to guard with great jealousy and great care my own daughters, or they would have been media.”

Rev. Dr. McIlwaine, at a meeting of the British Association for the Advancement of science, 1876.

Fragment: The Philology of the Future

I have never been convinced that Nietzsche heralded, as Heidegger claimed, “the death of metaphysics”, but instead thought that he demonstrated, indeed, its very inevitability. Yet a student today could be excused for thinking that that word “metaphysics” was some kind of vile academic invective.  In Porter I recently found a reassurance that I am not alone in this suspicion:

Nietzsche cannot be assumed to have passed from a philosophical naivete (as if in a “precritical” period) to some emancipated, free-spirited thinking that definitively outgrew the theoretical problems (and not just the philological materials) that he had encountered early on. I doubt that Nietzsche believed in grand emancipatory possibilities at any point in his career. His readings of the Presocratics (Heraclitus, Parmenides, or Democritus) put this beyond doubt for the early period: what these reflections show is something about the inescapably, not just of the category of the subject, but of its idealism– which is always bound up, for Nietzsche, with the subject’s infinite capacity for delusion. What we learn is that Nietzsche’s inquiries into ancient philosophy do not reveal a premetaphysical thinking that points to a region beyond metaphysics, as is frequently held. On the contrary, Nietzsche’s early writings reveal the inescapability of metaphysical thinking. […] But as Nietzsche says quite plainly in both phases, early and late, ‘It is absolutely impossible for the subject to want [and hence, to be able] to see and known something beyond itself: knowledge and being are the most contradictory spheres there are.’ The ‘subjective concept’ is ‘eternal’: we can never accede to a region ‘beyond the wall of relations’ by which we are conditioned, for beyond these lies merely ‘a mythical primordial ground of things'”.

Porter, James. 2002. Nietzsche and the Philology of the Future. Stanford: Standford University Press, 21.