The nature and scope of Nietzsche’s philosophical reception of Genesis 2:4b–3:24

Jacobus W Gericke

doi:10.4102/ve.v40i1.1902

Abstract

Nietzsche’s writings on the Old Testament have been the subject of in-depth research in various academic disciplines. This article’s original contribution to the ongoing discussion lies in its exclusive focus on Nietzsche’s philosophical reception of Genesis 2:4b–3:24 in particular. The objective is to provide an extensive overview of the related data by way of thematically correlated representative samples in the philosopher’s German writings. As background, the relevant aspects of Schopenhauer’s reception of Genesis 2:4b–3:24 are noted before identifying two types of philosophical criticism discernible in Nietzsche’s consistent and frequent recourse to the text’s memorable mythological motifs. Based on the sheer quantity and quality of associated content involved, the study concludes that Nietzsche’s critical and creative interactions with Genesis 2:4b–3:24 represent a combined critique and revitalisation of the tradition of allegorical interpretations in philosophical approaches to religious mythology. Intradisciplinary and/or interdisciplinary implications: The research is located at the intersection of biblical studies and philosophy. More specifically, the history of the Old Testament’s reception within 19th-century German atheist philosophy of religion is enriched with the first overview exclusively devoted to the nature and extent of motifs from Genesis 2:4b–3:24 in the writings of Nietzsche.

Highlights

A substantial amount of research has been devoted to exploring various aspects of the reception of the Old Testament in the writings of the influential 19th-century philosopher Friedrich Wilhelm Nietzsche (1844–1900) (e.g. Baumgarter 1912:526–531; Eldad 1985:47–68; Salaquarda 2000:323–333; Gericke 2011:456–469)
The need remains for a comprehensive perspective to be provided giving an adequate impression of the actual significance, role, nature and frequency with which mythological motifs from this biblical context feature in Nietzsche’s philosophical reception thereof
Speaking, the appearance of the ‘tree of knowledge’ motif is second only to that of the snake or serpent as regards the number of appearances in the associated allusions in Nietzsche’s reception of Genesis 2:4b–3:24. These are often interwined as in the following example: Als er aber seine Schlange gegen sich züngeln sah, da verwandelte sich langsam, langsam sein Gesicht: widerwillig sprang ihm das Thor der Erkenntniß auf (Nietzsche 1883 [eKGWB/NF-13[3]]). In this creative adoption and adaptation of the snake and knowledge mythological motifs in Genesis 2:4b–3:24, the former is made into a catalyst for the opening of the ‘gate’ of knowledge within Nietzsche’s allegorical and autobiographical alter-ego: Zarathustra

Summary

Introduction

A substantial amount of research has been devoted to exploring various aspects of the reception of the Old Testament in the writings of the influential 19th-century philosopher Friedrich Wilhelm Nietzsche (1844–1900) (e.g. Baumgarter 1912:526–531; Eldad 1985:47–68; Salaquarda 2000:323–333; Gericke 2011:456–469). Outside biblical studies but still within theology as such, the relevance of Nietzsche’s views of the Old Testament has not been neglected. While the related research includes isolated references to some examples of the reception of Genesis 2:4b–3:24 in Nietzsche’s writings, no study available is exclusively devoted to identifying where, when, why and how this particular Old Testament text is encountered throughout the totality of Nietzsche’s literary legacy (cf Rohls 2013:31–63). The need remains for a comprehensive perspective to be provided giving an adequate impression of the actual significance, role, nature and frequency with which mythological motifs from this biblical context feature in Nietzsche’s philosophical reception thereof With this gap in the current state of research in view, http://www.ve.org.za. The citation format follows what has been standardised in Nietzsche studies with reference to this source and in a manner based on the present journal’s citation requirements

Background

Conclusion