Posts Tagged ‘Robert Pogue Harrison’

Alfred Hayes’s noir novella “My Face for the World to See” @Stanford on October 30. Be there!

Wednesday, October 2nd, 2019
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Hollywood’s underside (Photo: Hayes Estate)

Your only vice is yourself. The worst of all. The really incurable one.” 

Another Look is returning from its long summer break, launching its eighth season with Alfred Hayes‘s 1958 noir novella, My Face for the World to See. The event will take place on Wednesday, October 30, 7:30 p.m., at the Bechtel Conference Center in Encina Hall on the Stanford campus.

The narrator, a Hollywood screenwriter, rescues a young actress from suicide in the Pacific. The incident leads to an affair fueled by gin, cigarettes, and ultimately madness.

Hayes (1911-85) was also a screenwriter, television writer, as well as a novelist. He published My Face for the World to See when he was 47.

In The Los Angeles Review of Books, filmmaker Alex Harvey called the book “his most achieved portrait of male self-deception … a sharp, forensic examination of power and money…”

The discussion will be led by author Tobias Wolff, founding director of Another Look. Panelists include Stanford Prof. Robert Pogue Harrison, novelist Terry Gamble, and film critic David Thomson, who wrote the introduction for the NYRB Classics edition.

Who is the last man? Peter Sloterdijk on Nietzsche

Tuesday, July 16th, 2019
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Peter Sloterdijk is one of the most controversial thinkers in the world. In many ways, he is the heir of Friedrich Nietzsche, who is sometimes said to have inaugurated the 20th century. A year ago, the Book Haven published a summary of Sloterdijk’s Entitled Opinions conversation with radio host Robert Harrison. The podcast and summary was also posted at the Los Angeles Review of Books here. In December, we published a full transcript in German at Berlin’s Die Welt. You can read it here. Last week, the Los Angeles Review of Books published the full transcript, in English, here

A few excerpts below:

Harrison: I find that when it comes to Nietzsche being a prophet, in some ways he was blind about what would be the most dominant feature of the coming century, though many people consider him the inaugurator of the 20th century. He has almost nothing to say about the dominance of modern technology in the era to come. Okay, you can say that this was a blind spot in his thinking. In Zarathustra, especially in part four, however, he has a prophetic vision that has to do with our own time. He thinks of the last men. Who is the last man? In what way are the parameters of that last man contained within … for example, the consumerist of our own society, who is complacent?

We’re no longer dealing with the petite bourgeoisie or those 19th-century categories. It’s very much the contemporary citizen as a global citizen, a kind of capitalist of consumerism who does not think beyond the creaturely comforts of this day and the next day. There’s something in his thinking that promises to show us a way to transcend this fatality. European civilization after all these centuries and millennia cannot end in the last men. Or will it?

Sloterdijk: Here, in Nietzsche, appears a major problem that will occupy humanity in the centuries to come: the question of how to maintain what I call the vertical tension inside the human being. For everything that has to do with verticality, Nietzsche is the specialist coming from the tradition. He discovered this new type of problem — how to maintain the vertical tension if the higher region has been removed. As if Jacob’s Ladder, over which the angel can march up and down should still stand upright without having the support on the upper level. So there is still height, but no support from above. Everything has to be erected from below. The vertical tension has a rocket-like dynamic, a will to growth, and that can be easily expressed in biological terms. You can go back to Goethe, who said that all life is movement and extension, and from here you get to a less megalomaniac conception of growth.

World’s most controversial thinker? (Photo: Rainer Lück)

Harrison: Well, in fact, in Nietzsche Apostle, you speak about his extraordinary genius as a marketer of his own brand. You don’t merely invent a brand that then takes off in the market. What you do is create the market for the very brand that you’re promoting. And Nietzsche created a market for a brand of … I think it’s related to what you’re talking about, the ladder of having realized that — in the regime of the last man, a regime of egalitarianism — there will always be a drive for distinction. He marketed his philosophy as a promise, as a way to understand a need before it even became apparent to the world itself, that there was going to be a need for distinction in this world.

But you also say, somewhat prophetically, that he was promising losers a formula by which they could be on the side of winners. This was also part of his brand. Can you say something about this? When you speak about verticality, are you speaking about this need for distinction in this particular regime?

Sloterdijk: I think Nietzsche was among the very rare thinkers who had a feeling for the deep connection between moral philosophy and public relations. This can be shown by the subtitle of Zarathustra: Ein Buch für Alle und Keinen — “A Book for All and Nobody.” And I’m convinced that this is Nietzsche’s genius. This subtitle betrays something of his innermost drive. His way of polemics, as Heidegger would put it, was not really polemics. It was teaching, and so it was a kind of “action teaching” — action teaching like Joseph Beuys would call his performances. Nietzsche was a kind of action teacher writing a book for all and nobody, and discovering in so doing the very structure of higher morality.

PR man?

This kind of morality creates a field of behavior that is not applicable to living populations but traces the horizon for new generations to inhabit. This necessarily has to be a challenge, just as Buddhism was before it was brought out as an Indian form of gospel, as a way of salvation, just as the Christian Gospel was a pure challenge to the pagan environment of the former world. And so Nietzsche designs a horizon for those who in the morality markets of the future will distinguish themselves as individuals who show how the path of humanity can be continued. And in that context, you read this most provocative sentence from the introduction, the so-called prologue to Zarathustra: “Man is a rope between the animal and the Superman,” and you decide if you want to be a successful rope-walker or not. And if you are not successful as a rope-walker — you have nevertheless tried it.

That is the meaning of this philosophical pantomime that concludes the prologue of Zarathustra. He sees the rope-walker who has fallen down, and he says, “You made the danger. Out of danger you made your profession. There is nothing to despise in that, and for that reason I am going to bury you with my own hands.” That is Zarathustra’s message. It’s not success that decides everything. It is the will to remain within the movement and to walk on the rope, if you do not want to remain a part of the masses that are looking up and admiring people doing crazy things.

Read the whole thing here.

Do the French take their literature seriously? The furor over “La Princesse de Clèves”!

Friday, May 31st, 2019
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Another Look turned its attention to an earlier century on May 1, with Madame de LaFayette’s landmark 1678 novella, The Princesse de Clèves. The Another Look director, Robert Pogue Harrison, led the panel, joined by Chloe Edmondson, a Stanford PhD candidate studying French literary and cultural history, and very special guest, Yale’s Prof. Pierre Saint-Amand, the author of The Pursuit of Laziness: An Idle Interpretation of the Enlightenment. Mostly the participants spoke off-the-cuff, but Edmondson’s opening remarks were an excellent introduction to this short and compelling work:

“Many of you may be familiar with French classics like Flaubert’s Madame Bovary or Proust’s In Search of Lost Time, yet you may not have ever heard of Madame de Lafayette, not to mention the book she wrote in 1678. To the French though, it is as much of a national treasure and classic, as Mark Twain’s Adventures of Huckleberry Finn. The book in fact had a huge resurgence of popularity in 2009 after President Sarkozy publicly disparaged the book.

He said, “Non”!

He was talking about the entrance exam for public sector workers and how it included questions about Lafayette’s work. He suggested it would be absurd to ask a metro ticket clerk what he or she thought about the Princesse de Clèves, that it was useless that candidates must have a knowledge of the Princesse de Clèves.  He added, too, that he “suffered greatly by the princess” in school.

These comments triggered a full-blown scandal, and the French people took to defending the work as a pillar of their national and cultural heritage, a work they felt should be read and appreciated by everyone, not mocked as irrelevant. University strikes that year gave rise to marathon public readings throughout the country of La Princesse de Clèves as a form of protest. Publishers saw sales of the book double within a year. Even a book fair in Paris that year sold, in mere hours, more than 2,000 pins that said “I read The Princess of Clèves” and “This year, the Princess will vote!”

Edmondson also retraced the history of the book for the audience:  “Born 18 March 1634 to a family of minor but wealthy nobility, Marie-Madeleine Pioche de La Vergne, became a maid of honor to Queen Anne of Austria in 1651, which initiated her entrée into the world of high society. It is during this time that she first became a part of the literary world of 17th-century France, frequenting the salons of Madame de Rambouillet and Madame de Scudéry, as well as becoming friends with Madame de Sévigné.

But the people said, “Oui!”  Vive la France!

“She married François Motier, Comte de LaFayette in 1655, and with him had two sons. She lived with him in the countryside until her return to Paris in 1660, when she started her own literary salon, regularly receiving in her home some of the most important men of letters of her time, like the Duc de La Rochefoucauld who introduced her to the great playwright Racine. Perhaps unsurprisingly, she starts to write as well.

“In 1678, La Princesse de Clèves was published anonymously, though it is quickly attributed to Lafayette. At the time of its publication, it was the source of literary scandal. It was a question of genre – people weren’t sure how to categorize what seemed to be a unique text, combining elements of two of the most popular genres at the time – the romance and the historical novella.

“Romances were generally set in a time and place distant from the author’s, with implausible heroic plots and fantastical events, whereas novellas – short novels – were generally set in recent history, with historical characters behaving according to social conventions. La Princesse de Clèves, set in the court of Henri II in the mid-16th century would seem to favor realism, but readers believed that the characters did not conform to the ways that people “really” would behave, because of what seemed to be exceptionally strange behavior of the heroine, such as the Princess’ confession to her husband of her feelings for another man.

“Today, one of the big scholarly debates surrounding the book also has to do with genre – namely whether or not it really did mark the birth of the modern novel. Regardless, I think we can appreciate that it holds qualities that will become characteristic of the types of books we consider novels, works that give readers access to the inner thoughts and emotions of the main characters over an extended period of time.

“Indeed, if we look at the history of the work’s reception, what no one seems to contest, even in the 17th century, is that it captured – to quote her contemporary critic Jean-Baptiste Valincour – the expression of “what happens in the depths of our hearts,” the “expression” of things that all have experienced.”

Werner Herzog’s short talk about a long walk from Munich to Paris

Thursday, May 9th, 2019
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Legendary film director Werner Herzog during an earlier visit to Stanford. (Photo: L.A. Cicero).

Filmmaker Werner Herzog came to Stanford on Tuesday, to discuss his book, Of Walking in Iceduring a Q&A with Amir Eshel, Robert Harrison, and a small invited audience at the Stanford Humanities Center. The discussion was characteristically iconoclastic. Martian colonies? “The idea is obscene,” he said. “The universe is not harmony of the spheres, but chaotic and murderous and it’s not a good place out there.”

The 20th century saw the demise of political utopias, he observed – the Communist, the Nazi dreams were dashed to pieces. The 21st century will see the “bankruptcy of technological utopias,” he continued. “It is baloney – we’ll see in this century.”

“My consolation, my anchor,” he said, is the Psalms and the Book of Job. And he reiterated, as he did on a former visit, that it was for his books, not his films, that he will be remembered.

Before we adjourned for dinner at a restaurant in Menlo Park, he took about a dozen questions about his book. Of Walking in Ice is the publication of his diaries describing his three-week journey on foot from Munich to Paris in the winter of 1974. He believed his wild trek would throw a lifeline to his dying friend and mentor, Lotte Eisner. And it worked. An excerpt:

No, not a soul, intimidating stillness. Uncannily, though, in the midst of all this, a fire is blazing, lit, in fact with petrol. It’s flickering, a ghostly fire, wind. On the orange-colored plain below I can see sheets of rain, and the annunciation of the end of the world is glowing on the horizon, glimmering there. A train races through the land and penetrates the mountain range. Its wheels are glowing. One car erupts in flames. The train stops, men try to extinguish it, but the car can no longer be extinguished. They decide to move on, to hasten to race. The train moves, it moves into fathomless space, unwavering. In the pitch-blackness of the universe the wheels are glowing, the lone car is glowing. Unimaginable stellar catastrophes take place, entire worlds collapse into a single point. Light can no longer escape, even the profoundest blackness would seem like light and the silence would seem like thunder. The universe is filled with Nothing, it is the Yawning Black Void. Systems of Milky Ways have condensed into Un-stars. Utter blissfulness is spreading, and out of utter blissfulness now springs the Absurdity. This is the situation.

And a sampling of his conversation, during an earlier visit to Stanford for the Another Look book club, is below:

Robert Harrison’s “Entitled Opinions”: philosophy without borders

Wednesday, May 8th, 2019
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Over at the blog for the American Philosophical Association, I have a guest post describing my work with Robert Pogue Harrison‘s brainchild, the intellectual talk show Entitled Opinions, available as a radio show and podcasts. The piece been adapted from a longer essay that will appear in Literary Criticism as Public Scholarship (edited by Rachel Arteaga and Rosemary Johnsen), under contract with Amherst College Press. An excerpt from the blogpost:

I teamed with Harrison to plan for a bigger future for Entitled Opinions a few years agoA generous donation from former Stanford President John Hennessy helped fund a website redesign, with easily searchable programming and a home of its own that was not in a hard-to-find corner of the French and Italian Department website.

I argued that there was nothing on either the new or old website to indicate what a listener would hear in the particular podcast – a powerful disincentive for anyone thinking to invest an hour. Not everyone will gamble an hour of their precious time that way. Jazz scholar Ted Gioia, a master of the social media, had counseled me that the missing component in our modern cyber-edifice is this: while there is much transferring text to visual images, tweets, audio, and so on, there is comparatively little transfer going in the opposite direction – that is, turning audio and visual content into text. A few synoptic paragraphs with quotations from the episode would entice as well as inform potential listeners.

We forged a partnership with the Los Angeles Review of Books, establishing a podcast channel for Entitled Opinions that would bring more visibility to the program and draw new audiences. We also struggled to get a presence on social media – no small thing either, as Harrison was at first resistant to Facebook, Twitter, and the rest. He cherished the cult status of Entitled Opinion, and emphasized the whole message of Entitled Opinions was for long thoughts over short ones, through the medium of intensive hour-long conversations. I was sympathetic. But in today’s world, to get the word out without using social media is to try to get the word out without getting the word out.

Now we are taking the next step: we are creating lightly edited transcripts and pitching them to the international media to spread the word about Entitled Opinions. Harrison’s interview with German philosopher Peter Sloterdijk ran in translation in Die WeltThe original English transcript is forthcoming in Los Angeles Review of Books. The first of a two-part interview with French thinker René Girard ran in England’s Standpointthe second is scheduled for Zurich’s Neue Zürcher Zeitung, which has also run a translation of Harrison’s interview with American philosopher Richard RortyThe Chronicle of Higher Education has published part of a transcript of a conversation with “metahistorian” Hayden White.  More are on the way. (Both the Girard interviews will be published in my forthcoming Conversations with René Girard, to be published by Bloomsbury in 2020.)

Read the whole thing here.

Please join us for Madame de LaFayette’s “The Princesse de Clèves” on Wednesday, May 1!

Thursday, April 25th, 2019
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Please join us for the “Another Look” book club discussion of Madame de LaFayette’s The Princesse de Clèves. The final event of our seventh season will take place on Wednesday, May 1, at 7:30 p.m. at the Bechtel Conference Center of Encina Hall, 616 Serra Street on the Stanford campus.

Madame de LaFayette’s The Princesse of Clèves was published anonymously in 1678. Although the title character is fictional, most of the others are historical, and the people and their intrigues are rendered with precision and authenticity.

The plot centers on the 16-year-old heiress Mademoiselle de Chartres, who comes to the court of Henry II to make a good match. The beautiful and virtuous girl marries the stolid Prince of Clèves, but then falls in love with the dashing and seductive Duke de Nemours. Considered by some to be the first modern novel, The Princesse of Clèves portrays a milieu of appearances and deceptions, rife with suspicion, passions, temptations, and jealousy. This penetrating, finely wrought novel reveals a society where competition is unending – whether in war, in courtly games and gestures, or amorous adventures.

Nota bene: this is a historical novel, with Madame de Lafayette writing about events that took place in the previous century, when Mary Queen of Scots is still a 16-year-old girl and Queen of France. This seems to confuse a lot of publishers choosing cover illustration, who often get the wrong period. The Oxford World Classics edition edition, for example, features Anne of Cleves (no relation), the fourth wife of Henry VIII and a generation earlier before the action of this novel.

Speaking personally, I’m excited by this little book (it’s one of three novellas in the Oxford edition), not only a forerunner of the modern psychological novel, but an important work by a largely overlooked woman. That’s not why I adore it, however. The story is absolutely gripping.

Panelists include: Another Look Director Robert Pogue HarrisonChloe Edmondson, a Stanford graduate student studying French literary and cultural history; and a special guest, Yale Prof. Pierre Saint-Amand. The Yale expert in the philosophy of the Enlightenment (photo at left) will be a real treat for Bay Area audiences – the inside word is that he’s great fun! However, he has suggested that readers be patient for the first twenty pages, which introduce many names and titles from the French court. After the characters are in place (and you’ve sorted out the names and titles), the pace accelerates to its inexorable conclusion.

Oh yes, the most important part: The event is free and open to the public! Come early for best seats! (The parking areas closest to Encina Hall are Memorial Drive and Parking Structure 7, located off Campus Drive, underneath the Knight Management Center-Graduate School of Business. For parking information, contact the Parking and Transportation Department’s Visitor Parking page.)

Walter Tevis’s The Queen’s Gambit: you read the book, here’s the podcast of the Another Look discussion!

Friday, February 22nd, 2019
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Walter Tevis is best known for his three novels that were turned into major films: The Hustler, The Color of Money, and The Man Who Fell to Earth. But on January 29, Stanford took another look at his overlooked masterpiece, The Queen’s Gambit, a book about chess, and the teenage girl who masters it. The lively discussion was headed by Another Look’s founding director, the eminent author Tobias Wolff. He was joined by Robert Pogue Harrison, a regular contributor to The New York Review of Books, and former Stanford fellow Inga Pierson. Some considered it our best event ever! Judge for yourself: the podcast of the discussion is here.

Tevis was born in San Francisco and grew up in the Sunset District. While his parents relocated to Kentucky, he spent a year in the Stanford Children’s Convalescent Home (which later became Stanford’s Lucile Salter Packard Children’s Hospital). Hence, Another Look’s winter event will be a homecoming for the author, who died in 1984.

Photos below by Another Look friend David Schwartz.

TONIGHT! Stanford’s Another Look features Walter Tevis’s “The Queen’s Gambit”!

Tuesday, January 29th, 2019
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Local boy

Please join us for the Another Look book club discussion of Walter Tevis‘s Queen’s Gambit. The novel is about chess, and more particularly about Beth Harmon, a sullen and unremarkable orphan – until she plays her first game. By sixteen, she is playing chess at the U.S. Open Championship. The Queen’s Gambit follows the intense mental and existential pressures that a chess champion must endure in order to remain at the top of the game.

Tevis is best known for his three novels that were turned into major films: The Hustler, The Color of Money, and The Man Who Fell to Earth. Tevis was born in San Francisco and grew up in the Sunset District. While his parents relocated to Kentucky, he spent a year in the Stanford Children’s Convalescent Home (which later became Stanford’s Lucile Salter Packard Children’s Hospital). Hence, Another Look’s winter event will be a homecoming for the author, who died in 1984.

The event will take place at 7:30 p.m. TONIGHT, Tuesday, January 29, at the Bechtel Conference Center of Encina Hall. Panelists will include Stanford’s National Medal of Arts winner Tobias Wolff; acclaimed author Robert Harrison, and former Stanford fellow Inga Pierson.

“Evolution of Desire: A Life of René Girard” goes into its third printing – and sparks some reflections in Zürich’s “Neue Zürcher Zeitung”

Thursday, January 17th, 2019
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Some good news! Evolution of Desire: A Life of René Girard is going into its third printing in its first year! Here’s some more good news: an article in Zürich’s Neue Zürich Zeitungone of Europe’s most highly regarded newspapers. The piece is by one of the continent’s leading intellectuals, Stanford’s own Hans Ulrich Gumbrecht

The first few paragraphs in a rough, off-the-cuff translation by a German-speaking friend of ours. An excerpt from: “Equality, Desire, Violence and the Restrained Presence of René Girard”:

A few weeks ago the French magazine Le Point invited Peter Sloterdijk to a conversation about the protest movement of the yellow jackets and their relationship to President Macron. With his learned and yet very decisive point of view, the philosopher activated an unconventional line of intellectual positions: in addition to  Mikhail Bakhtin‘s thesis on the transformation of Carnival moments into violence, and to Alain Peyrefitte‘s identification of social immobility as the heritage of absolutism, and to Elias Canetti’s theory on the dynamics of people in masses, he also referenced–most of all–the vision of the French-American anthropologist René Girard, who is rarely cited in his own homeland, a vision of working out  collective tensions through the attack and murder of a “scape goat.” Sloterkijk’s interlocutor could only with difficulty hide his outrage over this application of an analysis of the present situation.

Sepp Gumbrecht (Photo: Reto Klar)

With his left-liberal aligned reaction, the news would have no doubt fit well, to hear that the Silicon Valley billionaire and original Facebook investor Peter Thiel offered, for the coming Winter quarter at Stanford, a seminar on the conflict between “Statehood and Global Technology,” a course that was supposed to be derived from Girard’s theory and a course with such unusual resonance among the students that the university had to implement conditions for acceptance into the class.  Around 1990 Thiel had in fact taken several Girard Seminars, and to this day Thiel likes to amaze his interlocutors with the comment that he owes his life-changing engagement with  Facebook to these Girard seminars. In view of Sloterdijk, Thiel and their antagonists, it is  increasingly evident that there is a  pattern of tension between the way eccentric thinkers trust Girard’s intuitions and a mostly unfounded refusal to even acknowledge them. Against this blockade, in a new biography which is widely celebrated in many websites in Silicon Valley, Cynthia Haven has described how Girard distanced himself from all political positions, and described his shock at his own insights, a shock he shared with his most vehement opponents.

Haven’s conclusions and the peculiar ambivalence that she references confirm my memories from the 1990s, when I met with René Girard as a colleague at Stanford almost daily. Despite the warning brought from Germany by an eminent literary scholar that Girard’s dark theory corresponds to a powerful sense of character engraved in his face, I learned to know a professor who fascinated the youngest students in particular, and who consistently avoided competitive situations. Not from a feeling of uncertainty or self-doubt at all, but rather because as a prophet he was convinced of the truth of his insights. He in fact felt called to point out these insights repeatedly, and yet expected no personal admiration, never courted agreement, and never held it against me for instance, when I reacted with skeptical commentary. Already in 2005, when he was accepted into the forty “Immortals” of the Académie Française, Girard heard from afar the powerful encomium of his friend Michel Serres and reacted to our congratulations with a rumpled brow. Nonetheless, he seemed to want to say, no one could avoid the evidence of what he had to say.

The articles goes on to discuss Robert Pogue Harrison’s “Prophet of Envy” in the New York Review of Books (“the central organ of the American East Coast intellectuals”), the intensification of internet envy with FaceBook, and more. Read it here.

Not enough good news for you? The Claremont Review of Books article is up. Did we mention we’re getting lovely letters? Enough! We’ll share more tomorrow.
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“Who was the most fateful person in the history of Western mankind?” Nietzsche answers.

Wednesday, December 26th, 2018
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Sloterdijk wrote “Nietzsche Apostle.”

The Berlin national daily Die Welt has published Robert Pogue Harrison‘s recent Entitled Opinions radio/podcast interview with philosopher Peter Sloterdijk in time for the holidays here. You can listen to the interview (recorded in English) over at the Los Angeles Review of Books here

It’s kind of a Christmastime message, in a backhanded sort of way.

It begins:

Robert Harrison: I have just finished reading your splendid little book called Nietzsche Apostle, which was published in English in 2013 but first came out in Germany in the year 2000, on the hundredth anniversary of Nietzsche‘s death. What exactly you mean when you speak of Nietzsche as an apostle?

Peter Sloterdijk: he answer is quite simple. Nietzsche had very high ambitions, and he asked an elementary question, “Who was the most fateful person in the history of Western mankind?” And the answer he gave by himself, to himself, was that this person was obviously Saint Paul, whom he took for the real founder of Christianity – only apostle Saint Paul, who invented the apostolic role as such.

Saint Paul was the most fateful person in history, according to Nietzsche. If it were possible to undo the effects that Saint Paul had created, it would change the course of history. According to Nietzsche, Saint Paul brought genius into resentment. He elevated resentment to a level from which it could became a gospel.

Harrison: Do you believe that the figure of Jesus is secondary, in Nietzsche’s mind, to Paul?

He thought rather highly of himself.

Sloterdijk: In a certain way, yes. It’s absolutely not clear if Jesus had a universalist message. Jesus seems to be an elitist. He talks to those who can understand. Eventually there’s an encounter between the Gospels and the evangelical messages and Greek philosophy. The meeting began in Paul’s writings and were taken up in the fourth Gospel, which was written later. This meeting between Hellenism and the unruly Jewish method made possible what we call Christianity.

Harrison: Of course, the word gospel means “good news” or “glad tidings.” You make a point of Nietzsche’s claim that he wrote the fifth gospel in his book Zarathustra. Can you speak a little bit about this fifth gospel and the paradoxes at the heart of it? You claim Nietzsche made a great effort to convince himself of the “good news” and to continue believing that he was actually a bearer of good news. He was tormented by the fact that before you get to any good news, there’s terrible news – dreadful, awful news that he has to bring to humankind.

Sloterdijk: First of all, the category of “news” is problematic because news, in modern terms, is actuality, whereas for those who used it as a term ἄγγελμα in former times simply meant “message,” or in German, botschaft. The ἄγγελος is just a messenger. That is important. The connection with time is not yet so clear.

Read the rest here – but if you don’t know German, you’ll have to have a go with Google Translate. Or wait for English publication.