But Freud gives us a way of looking at human beings which helps us evade the choice. After reading Freud we shall see neither Bloom's strong poet nor Kant's dutiful fulfiller of universal obligations as paradigmatic. For Freud himself eschewed the very idea of a paradigm human being. He does not see humanity as a natural kind with an intrinsic nature, an intrinsic set of powers to be developed or left undeveloped. By breaking with both Kant's residual Platonism and Nietzsche's inverted Platonism, he lets us see both Nietzsche's superman and Kant's common moral consciousness as exemplifying two out of many forms of adaptation, two out of many strategies for coping with the contingencies of one's upbringing, of coming to terms with a blind impress. There is much to be said for both. Each has advantages and disadvantages. Decent people are often rather dull. Great wits are sure to madness near allied.

After reading Freud we shall see neither Bloom's strong poet nor Kant's dutiful fulfiller of universal obligations as paradigmatic. For Freud himself eschewed the very idea of a paradigm human being.
'Contingency, Irony, and Solidarity' p.35
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These historians have made the point I mentioned earlier: The very idea that the world or the self has an intrinsic nature—one which the physicist or the poet may have glimpsed—is a remnant of the idea that the world is a divine creation, the work of someone who had something in mind, who Himself spoke some language in which He described His own project. Only if we have some such picture in mind, some picture of the universe as either itself a person or as created by a person, can we make sense of the idea that the world has an "intrinsic nature."

The very idea that the world or the self has an intrinsic nature— one which the physicist or the poet may have glimpsed—is a remnant of the idea that the world is a divine creation.
'Contingency, Irony, and Solidarity' p.21
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#Rorty
#Antiessentialism

But in a Nietzschean view, one which drops the reality-appearance distinction, to change how we talk is to change what, for our own purposes, we are. To say, with Nietzsche, that God is dead, is to say that we serve no higher purposes. The Nietzschean substitution of self-creation for discovery substitutes a picture of the hungry generations treading each other down for a picture of humanity approaching closer and closer to the light. A culture in which Nietzschean metaphors were literalized would be one which took for granted that philosophical problems are as temporary as poetic problems, that there are no problems which bind the generations together into a single natural kind called "humanity." A sense of human history as the history of successive metaphors would let us see the poet, in the generic sense of the maker of new words, the shaper of new languages, as the vanguard of the species.

A culture in which Nietzschean metaphors were literalized would be one which took for granted that philosophical problems are as temporary as poetic problems, that there are no problems which bind the generations together into a single natural kind called "humanity."
CIS p.20
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