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Ambiguity and the Absolute
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Friedrich Nietzsche and Maurice Merleau-Ponty, Chouraqui argues, are linked by how they conceive the question of truth. Although both thinkers criticize the traditional concept of truth as objectivity, they both find that rejecting it does not solve the problem. What is it in our natural existence that gave rise to the notion of truth? The answer to that question is threefold. First, Nietzsche and Merleau-Ponty both propose a genealogy of “truth” in which to exist means to make implicit truth claims. Second, both seek to recover the preobjective ground from which truth as an erroneous concept arose. Finally, this attempt at recovery leads both thinkers to ontological considerations, regarding how we must conceive of a being whose structure allows for the existence of the belief in truth. In conclusion, Chouraqui suggests that both thinkers’ investigations of the question of truth lead them to conceive of being as the process of self-falsification by which indeterminate being presents itself as determinate. The answer to that question is threefold. First, Nietzsche and Merleau-Ponty both propose a genealogy of "truth" in which to exist means to make implicit truth claims. Second, both seek to recover the preobjective ground from which truth as an erroneous concept arose. Finally, this attempt at recovery leads both thinkers to ontological considerations, regarding how we must conceive of a being whose structure allows for the existence of the belief in truth. In conclusion, Chouraqui suggests that both thinkers' investigations of the question of truth lead them to conceive of being as the process of self-falsification by which indeterminate being presents itself as determinate.

Table of Contents

  1. Title Page, Copyright
  2. pp. 1-8
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  1. Contents
  2. pp. ix-x
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  1. Abbreviations
  2. pp. xi-xiv
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  1. Preface
  2. pp. xv-xviii
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  1. Introduction
  2. pp. 1-20
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  1. 1. Nietzche on Self-Differentiation and Genealogy
  2. pp. 21-64
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  1. 2. The Incorporation of Truth and the Symbiosis of Truth and Life
  2. pp. 65-97
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  1. 3. The Self-Becoming of the World and the Incompleteness of Being
  2. pp. 98-114
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  1. Transition: Vicious Circles, Virtuous Circles, and Meeting Merleau-Ponty in the Middle
  2. pp. 115-125
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  1. 4. The Origin of Truth
  2. pp. 126-149
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  1. 5. Existential Reduction and the Object of Truth
  2. pp. 150-173
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  1. 6. Merleau-Ponty’s “Soft” Ontology of Truth as Falsification
  2. pp. 174-220
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  1. Conclusion
  2. pp. 221-234
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  1. Notes
  2. pp. 235-276
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  1. Bibliography
  2. pp. 277-286
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  1. Index
  2. pp. 287-304
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