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The second argument is related to the structure of the development of both thinkers’ ideas on the question of truth. Even though this is not the central concern of this book, it should be pointed out that not only do their treatments arrive at similar conclusions, but that they do so in a similar way. This is visible from the structure of both developments. From what I have said above, it is apparent that Nietzsche’s and Merleau-Ponty’s treatments of the question of truth are organized around three key ideas.

Here Nietzsche operates a subtle reintegration of truth into his thought. Contrary to his earlier works, which embraced the exaltation provided by illusions, the works of the middle and late period contend that one cannot dispense with a reference to truth. This is a consequence of the very question of truth as it has been defined above: for Nietzsche, truth tells lies (it presents the world as objectively structured and perceptual objects as fully determinate and self-identical), but it is grounded in a certain reality (the “phenomenon” of truth).

Mankind starts taking the original for the copy and the copy for the original. The world thereby established Nietzsche calls—not without irony and quotation marks—the “real world” (WP, ) or the “true world” (TI, ). indb 32 ■ Nietzsche on Self-Differentiation and Genealogy 10/15/13 8:03:06 AM The Truth of Error Nietzsche spends a considerable amount of effort to uncover this fallacious process and to undercut its offspring. Yet, he spends even more time investigating the disturbing fact that precisely this double faculty exists, that no appeal to a duality of reality and ideality can obliterate the continuity that leads the one into the non-one, transforms the imagined world into the “real world,” “immorality” into “morality” (X []), and the “only world” into the “world of appearance” (WP, ).

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