Nietzsche's early theory of language in light of generative anthropology

Even a brief literature survey of the major interpretations of Nietzsche’s thought highlights the tremendous variation that exists between them. Such a paradoxical and divergent historical reception of Nietzsche is indicative of his wide-ranging thought. René Girard claims that Nietzsche’s legacy remains tied to his 20th Century interpreters: Heidegger, Derrida, Foucault, and Deleuze. Indeed, the last century has witnessed Nietzsche as: the Heideggerian Nietzsche, who characterises beings as such as the will to power; the Deleuzian Nietzsche, the creator of new values through the affirmation of eternal return; the Foucauldian Nietzsche, the father of genealogical analyses and power relations; the Derridian Nietzsche, who claims that truth, as well as Nietzsche’s texts, is as elusive as ‘woman’ and open to inexhaustible interpretation; the Löwithian Nietzsche as the coherent systematic philosopher of the single idea of the eternal recurrence of the same; and the Klossowskian Nietzsche, whose thought is irrevocably linked to his fluctuating valetudinary states. What does this tell us about the main preoccupations of the interpretations of Nietzsche? Perhaps Nietzsche himself is to blame for such widely divergent readings. Towards the end of his productive life, Nietzsche famously asks his readers whether or not his project has been understood at all. In the brilliant and bizarre autobiographical effort, Ecce Homo, Nietzsche asks: “Have I been understood?” Although we can no longer respond to the man himself, it is certain that such a divergent historical reception of Nietzsche is indicative of his wide-ranging thoughts.