A Defective Perspective: Nietzsche\'s Failed Epistemology

A Defective Perspective:
Nietzsche's Failed Epistemology








Course: THEO 0537
Instructor: V. Shepherd
By: R. Michael Sampat
Student #: 335653
Nietzsche's perspectivism is one of the most influential facets of his philosophy, a precursor to postmodernism. Nietzsche argues that people see the world from their own perspectives, which perspectives are part of the world. This means we have no detached, comprehensive view of reality, making it impossible to construct a systematic metaphysics or epistemology. Perspectivism should not be mistaken for relativism or subjectivism. Nietzsche does not deny objective truth, but rather that any particular philosopher could achieve an objective viewpoint. An individual's perspective always clouds their view. One needs a "God's eye view" to produce an objective metaphysics, humans only see part of the picture. While perspectivism offers interesting insights into existentialist and postmodern worldviews, Christians should be wary of its serious flaws.
Perspectivism is self-defeating. The question is whether perspectivism is a perspective, or a universal truth. If it is merely a perspective, then it tells us nothing. If it is not merely a perspective, then it is a universal truth, which negates the idea of perspectivism. Nietzsche would object that some perspectives are better than others, but this proves his perspectival bias. How can one determine that a given perspective is better than another, if we cannot overcome our own perspective (Jer 17:9)? Furthermore, Nietzsche believes that we can produce more complete ideas, more objectivity, by allowing different perspectives to have a voice, thus perspectivism is itself an epistemology.
Nietzsche does not dismiss the laws of logic or rules of inference, but rather the metaphysical assumption that these laws and rules apply to anything outside of particular perspectives. The problem is, nobody assumes the laws of logic and rules of inference apply outside of perspectives. We use logic and inference with regard to assumptions, categories, and assertions that we cannot prove, but accept for the sake of argument. It is a given that we are limited by perspective. Now we see through a glass darkly (1 Cor 13:12). Nietzsche's mistake is assuming that the obvious fact of perspectival limitation, implies that a systematic metaphysics is impossible. All philosophies are systematic in the sense that they all and always seek to establish universal truths. Perspectivism claims to be universally true, which renders it self-defeating. What we are seeking is a systematic worldview which is not self-defeating. No philosophy will ever be fully comprehensive, but by critically examining them we can find flaws and fix them, or reject them and develop new philosophies, refining our worldview, drawing closer to ultimate truth. We can also take what works and leave the rest, using the insights perspectivism offers on the critique of power, but rejecting its claims about systematic epistemology.
Paul describes a Christian concept similar to perspectivism, "For we know in part, and we prophesy in part" and "now we see through a glass, darkly" (1 Cor 13:9, 12). The difference is that Paul believed in God. Perspectivism emerges from Nietzsche's atheism, which leaves him without a basis for absolute truth. He therefore seeks explanations for universals, such as morality. Nietzsche thought morality emerged from historical and cultural perspectives. Christian morality avoids the problem of perspectivism, because it relies on our perspective. Christian morality rests, not on metaphysical predicates, but on loving God and loving our neighbour as ourselves. On these hang all the law and the prophets (Matt 22:36-40). Love means treating people with respect, affection, kindness, mercy, et cetera (Luke 10:25-37); from our perspective, through our hearts. "Love worketh no ill to his neighbour: therefore love is the fulfilling of the law" (Rom 13:10). God searches the hearts, thus Christian morality is all about perspective (Jer 17:10; Rom 8:27; 1 John 3:19-21).












Bibliography

Guignon, Charles, and Derk Perebloom. Existentialism: Basic Writings. Indianapolis, IN: Hackett Publishing, 2001.
Hales, Steven D., and Robert C. Welshon. "Truth, Paradox, and Nietzschean Perspectivism." History of Philosophy Quarterly, 1994: 101-119.
Nietzsche, Friedrich. The Genealogy of Morals. Mineola, NY: Dover , 2003.
Shepherd, Victor. The Committed Self: A Guide to Existentialism for Christians. Toronto, ON: BPS Books, 2015.
Wood, Allen. "Stanford University." Truth and Perspectivism. n.d. http://tinyurl.com/k39t5jq (accessed March 19, 2017).




Victor Shepherd, The Committed Self: A Guide to Existentialism for Christians (Toronto, ON: BPS Books, 2015), 159.
Charles Guignon and Derek Perebloom, Existentialism: Basic Writings (Indianapolis, IN: Hackett Publishing, 2001), 108-9.
Steven D. Hales and Robert C. Welshon. "Truth, Paradox, and Nietzschean Perspectivism." History of Philosophy Quarterly (1994); Pg. 107-8, 110; Allen Wood. "Stanford University." Truth and Perspectivism. http://tinyurl.com/k39t5jq (accessed March 19, 2017).
Shepherd, The Committed Self, 160.
Friedrich Nietzsche, The Genealogy of Morals (Mineola, NY: Dover , 2003), 86 (s III.12).
Some would object that this claim is debatable, given Nietzsche's penchant for deriding reason, but as Hales and Welshon argue, if Nietzsche is really trying to deny proof theory, we may have no way to understand him as a philosopher. If Nietzsche is using art rather than argument, should he be considered a philosopher?; Hales and Welshon. "Truth, Paradox, and Nietzschean Perspectivism." 103-4.
Guignon and Perebloom, Existentialism, 107-8.