Politics without democracy 1815–1914: Perception and preoccupation in British government

Nietzsche's embrace of the idea of eternal recurrence has long puzzled readers, both because the idea is inherently implausible and because it seems inconsistent with other aspects of his philosophy. This paper offers a novel account of Nietzsche's motives for that embrace—namely that Nietzsche found in eternal recurrence the only possible way to reconcile three potent and apparently conflicting convictions: (1) there are no Hinterwelten (“worlds-beyond”), (2) the great love (take joy in) all things just as they are (amor fati), and (3) all joy wills eternity. The case for this account has two parts. I show first that Nietzsche was deeply committed to each of these principles at or before the time the idea of eternal recurrence “came to” him in 1881 and second that these principles, though in apparent conflict, can, as Nietzsche understood them, be reconciled by, and only by, the idea of eternal recurrence. It follows, I argue, that the idea of eternal recurrence was originally independent of Nietzsche's conceptions of the will to power and the Übermensch.     

On the Centrality of Dionysus in Nietzsche’s Philosophy

Despite the widespread influence of Nietzsche’s iconoclastic works on twentieth-century intellectual and literary culture, there has been a surprising lack of academic focus on the parallels between his philosophical trajectory and the anthropological literature on the mysterious god Dionysus. The striking correlations between ancient Dionysian worship with Nietzsche’s oeuvre revalorise the celebration of ecstasy. In Twilight of the Idols, he states that the Dionysian is “beyond pity and terror, to realize in oneself the eternal joy of becoming.” By elucidating some of the mysteries surrounding this enigmatic god, this article aims to re-establish the central importance of Dionysus in Nietzsche’s work, and to suggest that if we are to understand Nietzsche at all, we must first undertake an anthropological reading of Dionysus.     

Culture and Truth: Nietzsche and Classical Philology

Several recent studies have returned to the famous controversy over the reception of Nietzsche’s Birth of Tragedy from the Spirit of Music (1872). By reinterpreting it within the immediate context of Germany in the early 1870s, James Whitman understands this controversy as a Methodenstreit within Classical Philology and James I. Porter claims that, through this controversy, Nietzsche developed an extensive critique of modern culture. I contend that Nietzsche’s reaction to the scholarly rejection of his first publication resulted in no immediate response on his behalf; rather, it led to three years of intense rethinking and strengthening of the position he took in The Birth of Tragedy. This is evidenced in his early published essays and notebooks of 1872–1875. From the first readers of these early notebooks, Karl Schlechta and Anni Anders, to its most recent interpreters, Richard T. Grey and Alexander Nehamas, these scholars are unanimous in understanding them as Nietzsche’s attempt to work through a number of conventional philosophical problems. I argue that Nietzsche developed in these essays and notebooks a type of criticism that broke away from all traditional philosophical problems and creatively introduced such notions as cultural horizon, background phenomena, and life as a philosophical measure — all of which would be further refined in his mature texts of the 1880s and underpin his innovative concepts of the will to power and eternal recurrence.     

Geographies of Hardy's Wessex

The novels of Thomas Hardy represent a number of different “geographies”—the means by which their various characters and narrators explore places and come to know them. The “geographies” of the characters and narrators in Tess of the d'Urbervilles and The return of the native are examined in this essay. It shows that the “primal” geography of the youthful Tess, and of those who live on Egdon Heath, is represented as circular, and is constructed by more senses than the visual, while that of the reader is linear and wholly visual in its preoccupations with geology, cartography and the picturesque; and it examines the destruction of the “primal” geography in Tess, as she becomes an itinerant labourer. The task of the narrators, in their attempt to mediate between the two geographies, is considered, and it is suggested that this attempt is bound to fail, because the division between them is founded in an idea of history, as of a moment of primal unity and its subsequent differentiation, which is not perceived as open to question.     

A dialogue with Nietzsche: Blumenberg and Löwith on history and progress

While discussions of the debate between Karl Löwith and Hans Blumenberg over ‘secularisation’ focus primarily on the methodological utility of the concept, the difference between them was also one of the philosophical commitments and substantive claims about modernity. This difference is not always obvious. One way of bringing it out is to address the different contexts in which they produced their most famous statements about secularisation. But another, and one that will be pursued here, is to consider the critical dialogue that both thinkers engaged in with Nietzsche. Put briefly, while Löwith thought that Nietzsche misunderstood the ancients, Blumenberg thought that he misunderstood the moderns. For Löwith, Nietzsche's doctrine of the eternal return is not Greek, but an aggressive countergospel that owes much to the Christian culture it seeks to oppose; for Blumenberg, Nietzsche assumes, wrongly, that the self-belittlement of man by theology has been succeeded by the self-belittlement of man by science. In addition, Blumenberg – unlike both Nietzsche and Löwith – thinks that he can mount a robust defence of both modern science and progress.     

FROM NIETZSCHE'S PHILOSOPHY OF HISTORY TO KANT'S—AND BACK

Reflecting on Anthony Jensen's Nietzsche's Philosophy of History, this essay describes Jensen's account of the three‐stage development of Nietzsche's historiographical practices and metahistorical positions: from his early philological writings, through The Birth of Tragedy, and into the mature philosophy of history that Jensen uncovers in Toward the Genealogy of Morality and Ecce Homo, which, so Jensen argues, consists in ontological realism combined with representational anti‐realism. While Jensen notes the importance of a like‐minded readership for the success of Nietzsche's historiographical projects, the essay asks whether Nietzsche did in fact have such a readership and further emphasizes that the Genealogy and Ecce Homo are structured in such a way that they seek to create one. A similar structure is identified in Kant's “Idea for a Universal History from a Cosmopolitan Perspective.” The essay concludes by reflecting on the significance of this similarity in light of the doctrines of eternal recurrence that are expressed in both Nietzsche's late writings and Kant's youthful cosmology.     

Beyond Boundaries: Nature,Culture and a Holistic Approach to Domestication in the Levant

The main objective of this paper is to suggest an alternative approach for the investigation of domestication in the Levant. First, basic data regarding domestication in the Levant are presented. Then the various traditional approaches towards domestication in the prehistoric Levant, labeled (1) environmental, (2) social and anthropological, and (3) cognitive, are briefly reviewed. This discussion forms the basis for a proposal of a “holistic approach,” in which domestication is regarded as a long-term, multidimensional and multirelational phenomenon, including many elements—such as plants, animals, humans, material culture and ancestors—with increasing human manipulation of these various constituents. After a presentation of the theoretical framework, a growth metaphor is used to reconstruct the process of domestication (ca. 20,000–6500 B.P.) as a number of phases: (1) germination in the Kebaran; (2) development in the Early Natufian; (3) retreat/dormancy in the Late/Final Natufian; (4) growth in the Pre-Pottery Neolithic A; (5) florescence in the Early- and Middle Pre-Pottery Neolithic B: (6) further development in the Late Pre-Pottery Neolithic B; (7) dispersal in the Final Pre-Pottery Neolithic B and the Pottery Neolithic. In each of these phases, relations between the various elements are dealt with, special attention being paid to symbolical relations, as evidenced by “art” and ritual.     

Nietzsche's magnum opus

Nietzsche did not write a completed magnum opus, a ‘Hauptwerk’, but he planned to do so during at least the last 5 years of his active life. I will show that during and after the writing of Also sprach Zarathustra this was his main aim and ambition. The projected work passed through a number of related phases, of which the much discussed and controversial ‘Will to Power’ was merely one. This intention to write a magnum opus has been denied or almost completely ignored by almost all commentators (and even the many writers of Nietzsche biographies). I will bring attention to this intention, discuss why it has been ignored and show that an awareness of it is important for our understanding of the late Nietzsche's thinking and for determining the value and originality of his late notes. It has been a failure of historians of philosophy, intellectual historians and Nietzsche scholars not to have taken this into consideration and account.     

Transcending the “Obnoxious Spectator”: a case for processual pluralism in ethnoarchaeology

Several commentators have argued that ethnoarchaeology will only become a productive part of archaeological research once both archaeology and ethnoarchaeology are unified by the axioms of a single theory of behavior. Through an examination of the different roles that ethnoarchaeological research has adopted, I demonstrate that ethnoarchaeology is already theoretically unified by a general concern with analogy. I argue that the problems that many commentators have recognized with ethnoarchaeology’s apparent eclecticism arise from an over-reliance on “core universals” by both processual and postprocessual researchers. Instead of implementing a single unified theory of behavior, I suggest that ethnoarchaeologists should adopt a pluralistic orientation that is sensitive to the contextual applicability of specific causal processes.     

Max Stirner, Hegel and the Young Hegelians: A reassessment

Max Stirner is generally considered a nihilist, anarchist, precursor to Nietzsche, existentialism and even post-structuralism. Few are the scholars who try to analyse his stands from within its Young Hegelian context without, however, taking all his references to Hegel and the Young Hegelians as expressions of his own alleged Hegelianism. This article argues in favour of a radically different reading of Stirner considering his magnum opus “Der Einzige und sein Eigentum” as in part a carefully constructed parody of Hegelianism deliberately exposing its outwornness as a system of thought. Stirner's alleged Hegelianism becomes intelligible when we consider it as a formal element in his criticism of Bauer's philosophy of self-consciousness. From within this framework it becomes quite clear what Stirner meant with such notions as “ownness” and “egoism”. They were part of his radical criticism of the implicit teleology of Hegelian dialectics as it found according to him its highmark in Bauer. In short, this article puts the literature on Stirner into question and tries for the first time in 30 years to dismantle Stirner's entire undertaking in “Der Einzige und sein Eigentum” by considering it first and foremost a radical criticism of Hegelianism and eventually the whole of philosophy while fully engaged in the debates of his time.     

Dating of modified femora of extinct dwarf Hippopotamus from Southern Madagascar: Implications for constraining human colonization and vertebrate extinction events

Two significant events in the late Holocene history of Madagascar were (a) the arrival of people, and (b) the loss of nearly two dozen species of land vertebrates in the socalled “subfossil extinctions”. The consensus is that the faunal losses occurred shortly subsequent to human arrival, but the timing of these events is poorly constrained. The minimum age for initial human presence on the island may now be set at approximately 2000 bp, on the basis of AMS ¹⁴C dates for human-modified femora of extinct dwarf hippos from SW Madagascar. Assuming that this date also marks the beginning of deleterious human interactions with the subfossil fauna, and assuming that this fauna became completely extinct by 900 bp, the width of the anthropogenic “extinction window” may have been as long as c. 1000 a. This estimate, nearly twice the length of previous ones, is close to the unadjusted minimum for the duration of the terminal Pleistocene extinction event in the Americas. Whether or not this length of time comports with theoretical expectations of a “blitzkrieg” pattern of losses is uncertain, but greater refinement in dating the end of the subfossil extinctions is unlikely to produce radically shorter estimates of duration.     

Pollen analytical investigations at Crosby Warren, Lincolnshire, in the Vicinity of the iron age and Romano-British settlement of Dragonby

Open-cast ironstone mining at Crosby Warren, near Scunthorpe, Lincolnshire exposed an extensive section through “cover sand” deposits. revealing buried podzol soils and peat layers. Stratigraphic studies, pollen analysis and radiocarbon dating have been carried out on three representative profiles. From these investigations it would appear that the “cover sands” in this area were stabilized under mixed oak woodland by c. 300 BC. After c. 100 BC woodland clearance and farming activities have been distinguished. Local alterations in land-use may be linked with cultural developments at the nearby Iron Age and Romano-British settlement of Dragonby. It is suggested that the impact of man upon the vegetation during Iron Age and Romano-British times probably facilitated podzolization and sand blowing.     

Warrior geopolitics: Gladiator, Black Hawk Down and The Kingdom Of Heaven

The “war on terror” and remilitarization of political anxiety in the aftermath of September 11th in the West, is both facilitated and challenged by representations of geopolitical danger and the supposed necessity for warriors to fight wars in distant lands. Ridley Scott's three movies, Gladiator, Black Hawk Down and most recently The Kingdom of Heaven explore the morality and identity of warriors. They do so in exotic landscapes and settings that emphasize the confrontation with danger as external and frequently unknowable; political violence is presented as something that has both simple and very complicated geographies. The public discussion of the necessity for warfare and “intervention” in Western states is enmeshed in discourses of moralities, rights and “just war”. The professional Western warrior, whether a special forces operative or garrison soldier in peacekeeping mode, is a key figure of the post September 11th era, physically securing the West, and simultaneously securing its identity as the repository of virtue against barbaric threats to civilization. These themes are key to Ridley Scott's work. Analyzing them in terms of the warrior, empire and the particular geographies of combat adds a specifically military dimension to the critical geopolitical literature on war and representation.     

Ceramic style analysis in archaeology and ethnoarchaeology: Bridging the analytical gap

A refitting study with a sample of sherds from Broken K Pueblo indicates that at least some of the “patterning” in the assemblage identified by Hill (1970, Anthropological Papers of the University of Arizona 18) results from unrecognized whole vessels and large conjoinable sherds. It is argued that contemporary stylistic analyses are based on many of the same analytical methods employed in the Broken K study and that research findings of ethnoarchaeology are rarely applied in the analysis of prehistoric ceramics. Despite archaeologists' increasing awareness of formation processes, spurred by ethnoarchaeological research, analytic methods that identify and take into account the effects of these processes on archaeological ceramic assemblages are underdeveloped. Suggestions are offered to resolve this problem, for both archaeological and ethnoarchaeological ceramic analysis, that may permit archaeologists to discover in prehistoric assemblages the same types of relationships identified in systemic assemblages.     

Friedrich Ratzel and the nature of (political) geography

It is impossible to understand Ratzel's Politische Geographie without placing the figure of its author in the perspective of the critical bourgeois geography of the eighteenth century and the first half of the nineteenth century. From this point of view, Ratzel is the last representative of this bourgeois movement born in the first part of the eighteenth century in Germany with the name of “pure geography” or “natural geography”, and developed in the following century thanks to the great works of Karl Ritter and Alexander von Humboldt. The purpose of bourgeois critical geography was to create a geographical discourse (a reasoning) able to transcend the identification between geographic knowledge and cartographic representation that was maintained by the Staatsgeographen—that is by the state geographers who defended the feudal aristocratic regime. But it is precisely this identification that German bourgeois geographers appropriated in the second half of the nineteenth century, after the bourgeoisie came into power through a compromise with its ancient political opponent. Only Ratzel, direct heir of the Erdkunde tradition of Ritter and von Humboldt, was an exception by opposing the new bourgeois state geography with his own state-based geography.     

Early Cotswold woodland

Many “wold” names are derived from the OE wald, meaning “woodland”. In a recent paper Everitt examined the evidence for Kent and suggested that areas of wold downland had been wooded in the Anglo-Saxon period. They had also been territorially linked to river-estates as areas of outlying wood-pasture. The present paper examines the evidence for the Cotswolds. Here the name “wold” is applied to an area which was largely open pasture by the medieval period and the use of the term in its later sense of “high, open country” would not have been out of place. Yet the evidence from early place-names and pre-Conquest charters suggests that a great deal of woodland was present in the Anglo-Saxon period, especially in the valleys dissecting the escarpment and along the scarp face. Although this was a watershed area, divided between adjacent valley-based estates, as in Kent, there is little direct evidence here of an early interest in woodland-pasture. The importance of the area seems to have arisen in the middle and later Anglo-Saxon period as a result of an increased use of the upland for sheep pasture. Nevertheless, the term “wold” seems to date from an earlier period when woodland was indeed extensive.     

The Religious,the Secular,and the Natural Sciences: Nietzsche and the Death of God

When, in The Gay Science, Nietzsche poses the question of how the natural sciences are possible, he insists that they depend not on a principle that is natural but on the will to truth, the will not to deceive even oneself, with which, he holds, “we stand on moral ground.” Yet, that the natural sciences stand on ground that is moral also means, for Nietzsche, that their origin is to be located in “a faith that is thousands of years old,” a faith that, in the Genealogy of Morals, he develops as presupposing what he calls the ascetic ideals of Judaism and Christianity. Further, in holding that the natural sciences have their origin in principles that are biblical, Nietzsche goes on to indicate that, like the natural sciences, his own critical position, unconditionally honest atheism, is, in forbidding itself “the lie involved in belief in God,” not opposed to, but is rather an expression of, Judaism and Christianity's ascetic ideals. In addressing the interrelationships among the religious, the secular, and the natural sciences in light of Nietzsche, I argue that the natural sciences have their origin in principles that are not natural but that are no less religious than secular.     

Repeat silica extraction: a simple technique for the removal of PCR inhibitors from DNA extracts

Polymerase chain reaction (PCR) inhibitors are often co-extracted with ancient DNA (aDNA) and when present make the analysis of aDNA difficult, if not impossible. In this study we review previous research on PCR inhibitors and techniques that address their co-extraction with DNA from sub-optimal samples. Additionally, we introduce a simple extraction technique, “repeat silica extraction,” that effectively removed PCR inhibitors from extracts of 7000–8000-year-old human skeletal remains from the Windover archaeological site in Florida and 700–2000-year-old human coprolites excavated from Fish Slough Cave in southern California. A series of tests on these same samples demonstrates that N-phenacylthiazolium bromide is largely ineffective, despite previously reported success using this compound as part of the DNA extraction process. We also describe a method for demonstrating the presence as well as successful removal of PCR inhibitors by use of a “positive aDNA control,” a test necessary to conclude that negative PCR amplification is the result of the absence of preserved DNA.