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HAT NIETZSCHEâS PHILOSOPHY has contributed significantly to the widespread use and abuse of the term culture throughout the last century is everywhere apparent. His critique of modernity helped ring in the âgolden twentiesâ of cultural philosophy1 and the not-so-golden thirties and forties of mono-cultural politics and propaganda. In the decades following the Second World War, Nietzscheâs critique of modernity was reassessed from two competing positions: one argued that Nietzscheâs critique of Enlightenment values had played into the hands of totalitarian ideology and its desire to create its own âcultureâ; the other saw in Nietzsche a prophet of sorts whose philosophy had predicted the failure of the Enlightenment ideology to provide the West with a sustainable, unified, and unifying culture.2 Although this particular debate is still played out today as part of the modernity/post-modernity discussion, the concept of culture took a seemingly different turn in the 1980s and 1990s, when an increased interest in multiculturalism initially shifted attention away from a critical examination of Western culture to a focus on foreign, âprimitive,â suppressed, or otherwise marginalized cultures. Proponents of multiculturalism turned to Western culture primarily to investigate its colonialist tendencies, the political and cultural mechanisms that allow it to
Comparative Literature – Duke University Press
Published: Jan 1, 2005
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