There are still harmless self-observers who believe \u2018immediate certainties\u2019 exist, for example, \u2018I think\u2019\u2026 But I shall reiterate a hundred times that \u2018immediate certainty\u2019, like \u2018absolute knowledge\u2019 and \u2018thing in itself\u2019, contains a contradiction in adjecto (contradiction in terms)\u2026when I analyze the event expressed in the sentence \u2018I think\u2019 I acquire a series of rash assertions which are difficult, perhaps impossible, to prove<\/p>\n
– for example, that it is I which thinks, that thinking is an activity and operation on the part of an entity thought of as a cause, that an I exists, finally that what is designated by \u2018thinking\u2019 has already been determined- that I know what thinking is\u2026 In this way the philosopher acquires in place of that \u2018immediate certainty\u2019\u2026 a series of metaphysical questions\u2026 \u2019Whence do I take the concept thinking? Why do I believe in cause and effect? What gives me the right to speak of an I\u2026 an I as cause\u2026 an I as cause of thoughts?…\u201d (BGE 16)<\/p>\n
And this thump:<\/p>\n
\u201cAs for the superstitions of the logicians, I shall never tire of underlining a concise little fact which these superstitious people are loath to admit \u2013 namely, that a thought comes when \u2018it\u2019 wants, not when \u2018I\u2019 want; so that it is a falsification of the facts to say: the subject \u2018I\u2019 is the condition of the predicate \u2018think\u2019. It thinks: but that this \u2018it\u2019 is precisely that famous old \u2018I\u2019 is, to put it mildly, only an assumption, an assertion, above all not an \u2018immediate certainty\u2019.\u201d (BGE 17)<\/p>\n
To understand simply what is being said here, just try, yourself, not to think for thirty seconds… no luck right? You can\u2019t turn off thinking. The \u201cI\u201d \u2013 if it\u2019s there at all \u2013 surely doesn\u2019t control the \u201cthinking\u201d. What was or is a \u201ccertainty\u201d for so many thinkers, is, for Nietzsche, a great uncertainty, and more, a source of numerous errors which we will stumble on later.<\/p>\n
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Nietzsche For Breakfast<\/strong><\/em> There are still harmless self-observers who believe \u2018immediate certainties\u2019 exist, for example, \u2018I think\u2019\u2026 But I shall reiterate a hundred times that \u2018immediate certainty\u2019, like \u2018absolute knowledge\u2019 and \u2018thing in itself\u2019, contains a contradiction in adjecto (contradiction in terms)\u2026when I analyze the event expressed in…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[73],"tags":[],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","rttpg_featured_image_url":null,"rttpg_author":{"display_name":"admin","author_link":"https:\/\/www.lecturesbureau.gr\/1\/author\/admin\/"},"rttpg_comment":0,"rttpg_category":"Philosophy<\/a>","rttpg_excerpt":"There are still harmless self-observers who believe \u2018immediate certainties\u2019 exist, for example, \u2018I think\u2019\u2026 But I shall reiterate a hundred times that \u2018immediate certainty\u2019, like \u2018absolute knowledge\u2019 and \u2018thing in itself\u2019, contains a contradiction in adjecto (contradiction in terms)\u2026when I analyze the event expressed in...","_links":{"self":[{"href":"https:\/\/www.lecturesbureau.gr\/1\/wp-json\/wp\/v2\/posts\/24411"}],"collection":[{"href":"https:\/\/www.lecturesbureau.gr\/1\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.lecturesbureau.gr\/1\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.lecturesbureau.gr\/1\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.lecturesbureau.gr\/1\/wp-json\/wp\/v2\/comments?post=24411"}],"version-history":[{"count":2,"href":"https:\/\/www.lecturesbureau.gr\/1\/wp-json\/wp\/v2\/posts\/24411\/revisions"}],"predecessor-version":[{"id":34559,"href":"https:\/\/www.lecturesbureau.gr\/1\/wp-json\/wp\/v2\/posts\/24411\/revisions\/34559"}],"wp:attachment":[{"href":"https:\/\/www.lecturesbureau.gr\/1\/wp-json\/wp\/v2\/media?parent=24411"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.lecturesbureau.gr\/1\/wp-json\/wp\/v2\/categories?post=24411"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.lecturesbureau.gr\/1\/wp-json\/wp\/v2\/tags?post=24411"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nJon Ferguson<\/strong><\/em><\/p>\n","protected":false},"excerpt":{"rendered":"