The heart of the human experience is suffering. Such, at least, is Arthur Schopenhauer’s abiding thought. For Schopenhauer, in fact, our own personal suffering is just a microcosm of the whole world’s plight, which itself is, as his writings never cease trying to remind us, one characterized by brutality, cruelty, agony, despair, and ultimately death. Our situatedness in the phenomenal world (which is but the illusory shimmer of a primal Wille), he says, is that of a sailor who “sits in a small boat in a boundless raging sea, surrounded on all sides by heaving mountainous waves, trusting to his frail vessel; so does the individual man sit calmly in the middle of a world of torment, trusting the principium individuationis” (49). If the world we experience is in many ways a house of horrors, then, so Schopenhauer argues, it falls to each of us to do what he can to diminish the suffering we find in it—and how else, so he suggests, will accomplishing that be feasible except by having compassion for others? Compassion, hence, it would seem to follow, is the foundation of ethics.
As Schopenhauer says of Mitleid in On the Basis of Morality, when this “compassion is aroused, the weal and woe of another are nearest to my heart in exactly the same way, although not always in exactly the same degree, as otherwise only my own are. Hence the difference between him and me is now no longer absolute” (31). The ethical imperative to die to one’s egoism, and to thereby identify with others rather than only with oneself, however, is for Schopenhauer paradoxically infused with a thoroughgoing fatalism: just as the individual and his ego are themselves illusions, so too is free will. “The person is never free,” claims Schopenhauer, “even though it is an appearance of a free will, because it is the already determined appearance of the free willing of that will” (39). It is the search for life’s justification even in the face of its immense suffering that later drove Friedrich Nietzsche, following Schopenhauer, to reflect on these matters of freedom, value, and meaning. Art consistently proves central to those resulting reflections. For on one plausible interpretation of the matter, Nietzsche’s idea that “it is only as an aesthetic phenomenon” that existence is justified is itself a formulation to be understood as a variation of Schopenhauer’s own pessimistic insight into the purportedly inherent pointlessness of suffering. Existence requires justification precisely because it is not immediately self-justified. As for life, as the Nietzsche of the Birth of Tragedy notes, it cannot be affirmed strictly for what it is—“the truth is terrible,” after all—but rather must be tolerated by way of placative lies. On the view Nietzsche sets out during this period of his thinking, art accordingly presents us with a palatable world, a beautifully transfigured version of what is a reality otherwise too ugly to be embraced unadorned.
Many scholars have examined the numerous, fascinating connections between Schopenhauer and Nietzsche on points of art, ethics, and metaphysics. Many, too, have done so with the aim of locating both figures in their shared intellectual and historical milieu. Paul Downes’s Concentric Space as a Life Principle Beyond Schopenhauer, Nietzsche and Ricœur: Inclusion of the Other, does both of these things, with an eye to philosophical ambitions of its own that make the work remarkably original. Downes is not interested only in telling us what these three key post-Kantian European figures think, but, more vitally, in getting us to identify and think about the important subtleties they themselves have left unthought, or at least unsaid. For Downes, who is interested in our relation to the other in its full ethical and metaphysical complexity and richness, the correct point of departure lies, with Schopenhauer, in seeking “a basic orientation of openness” breaking with egoism (43). The task for thinking, here in turn, demands a form of inquiry that he calls a “spatial phenomenology”: an account of experiential space in all its variegation, including the peculiar spatiality of thought itself. Through a series of close and constructive readings of Schopenhauer and Nietzsche and Ricœur too (among others like Kant, Lévi-Strauss, and Heidegger to name a few), Downes undertakes a comprehensive analysis of the relation between oneself and the other, a spatial alterity ethics, as it were. As he puts it, “There is a spatial system of relations, a primordial spatial discourse pertaining to life that is embedded in the seminal works of Schopenhauer, Nietzsche and Ricœur —and yet overlooked by each of them” (1).
Before turning to Downes’s account of “concentric” and “diametric” spaces, it is valuable to linger over the problem of empathy, or compassion. Nietzsche’s philosophy of will to power, for instance, by rendering the picture of self-consciousness and human flourishing that it does, rejects the deeply humane perspective above for which Schopenhauer is famous. Compassion for the Übermensch is out the window, with cruelty assuming the pride of place. It is somewhat surprising that Nietzsche’s thought, which does begin by acknowledging the role of suffering in existence, nonetheless abandons compassion. How does it end in cruelty? As Downes says, to start with, Nietzsche’s view of tragedy correctly recognizes the deep pain of existence, what the latter himself terms “the eternal wound of life” (55). Dionysianism seeks relief from this primordial suffering in a countermovement of ecstasy, or rapture. And if the world of individuated consciousness is one giving rise to ineradicable suffering, this consciousness itself must be dissolved if suffering is to be vanquished. What results, Downes writes, is “a purported expansion as annihilation,” an “obliteration of boundaries” whose quest consists in the desire “for no boundaries” (54). A Nietzschean pursuit of rapture leads to the monism of the Dionysian, “a collective ritual, the fusion” of one’s diffusion of oneself “with the crowd” (55). In the end, however, this entire economy of desire only spells trouble. Its “intoxication as obliteration of self, as annihilation of boundaries,” says Downes, “whether wine-fueled or through other intoxicatory substances such as hallucinatory drugs,” risks a collapse of self. An assessment of this economy invites the question of what mediating pathways explain the passage from this collapse of identity in the early Nietzsche’s Dionysian, on the one hand, to the subsequent cruelty of the Dionysian in the later Nietzsche, on the other hand, a cruelty including eventually even the lust to inflict it. The desire to expand (or at least this mode of expansion: the dilatio explicated by Jean-Louis Chrétien, for one, is not the same), to be powerful, to ever grow beyond one’s current limits, eventually in Nietzsche’s thinking transforms into the satanic desire to inflict suffering on others, to dominate and control them. As Downes notes, following Károly Kerényi, whoever travels this road ends up psychologically mimicking the cruelty of the sacrificial Dionysian rite in which the victim “was first boiled and then roasted” (95).
According to Nietzsche himself, “cruelty constituted the great joy and delight of ancient man” (109). In turn, as Downes puts it, “joy becomes a celebration of cruelty” (Ibid.). Now as anyone familiar with what Nietzsche says can attest, nothing about such cruelty is said by him to be ethically censurable. After all, the fact that, ordinarily, cruelty is something condemned while compassion is praised is only so, maintains Nietzsche, because of the “slave morality” from which the moral categories of good and evil themselves originated, a moral and psychological economy that his account of will to power presumes itself to have dismantled. But Downes detects a problem waiting to surface. For even if it is possible to overlook the fact that Nietzsche’s characterization of “blissful annihilation” is perhaps just an unwitting variation of the very same pessimistic impulse behind Schopenhauer’s “ascetic negation of the will” that he wishes to reject (43), it still remains the case that, for Nietzsche, “hell is not so much other people as connection with other people” (100). Ultimately, this urge for domineering isolation, which is mobilized in pursuit of self-gratification, undermines itself, for it never finds the satisfaction it is seeking. The Nietzschean impulse to flee from connection (100), to dash the bonds of our ordinary ethical relations and the Apollonian mode of self-consciousness underpinning those relations, culminates in a lust for power that replicates, in the form of a straightforward inversion, the two original terms of the ethical relation it sought to overcome. Where before one was encouraged to have compassion for another’s suffering, now one instead takes delight in inflicting it. At times, Nietzsche appears to attempt to defend this mode of existence by emphasizing that this is simply the way of the world, that “all happening in the organic world consists of overpowering and dominating” (89). As Downes explains, the will to power, which was said to originate as a life principle, instead becomes a will to death, one that accordingly “finds infliction of pain and suffering ‘magical’” (90), so much that the “actual infliction of suffering is elevated into being an end of itself” (Ibid.). The “fundamental monism” recounted in the Birth of Tragedy’s account of an “unmediated life will in music,” a surpassing of the ordinary boundaries of the Apollonian principium individuationis (107), ultimately elevates the psychology of “Dionysian sacrifices” (94) to a “wider cosmological principle” (93), thereby justifying psychological hate and destruction. One here might naturally call to mind Freud, whom Downes does: “Freud’s account of ritual” as an “obsessional neurosis” rooted in the “compulsion to repeat” (97), and which gives expression to a death drive, seems a plausible explanation for the psychology of the one who comes to be dominated by his compulsive desire to dominate others. What began as the attempted liberation from the cultural construction of good and evil leads to little more than an insatiable, self-destructive sadism. “Why,” for example, Nietzsche asks, “is knowledge … linked to pleasure? First and foremost, because by it we gain awareness of our power … any new knowledge … makes us feel superior to everyone” (90). Perhaps Nietzsche really just is more perceptive and honest than the rest of us, when he claims to identify the desire to know as one whose end consists in the satisfying pleasure of feeling superior to others who don’t know what we do. Some people, I suppose, may well desire to know for that reason. But everyone always?
This stated diagnosis of what motivates our desire to know raises a deeper question of whether knowledge itself is even possible at all, a skeptical worry that for its own part leads to further questions concerning the nature of the experienced world and the nature of reality as such. For Schopenhauer, for example, who basically grants the Kantian division between the world in itself and the world of appearance, there is a sense in which any human discursive knowledge is illusory. From this radically Kantian perspective, the spatiotemporal world of individuated entities is itself a deformation of the real—whatever it may be. In a move that will anticipate the work’s subsequent treatment of Ricœur, Downes observes that, in the wake of “the linguistic turn” associated with structuralism, realism goes by the wayside. The structuralist commitment to the “primacy of language” leaves us with conceptual schemes, and that is all. As an heir to Kantianism, such an approach denies that we have access to things as they are in themselves. Here in response to the linguistic idealist, Downes like Claude Romano holds that there is a domain of meaning more fundamental than that which is shaped and structured by language or concepts. It is, he says, “a language of space that is itself prior to language—a spatial protolanguage or discourse” (7). Or more precisely still, “Space is a precondition for language; language is not a precondition for space. Space is itself a system, a system of meaningful relations through the contrasts between diametric and concentric spaces” (156). This space is experientially prior to anything language is able to mediate or structure. To begin bringing into focus what Downes wishes us to see, to see what he means by this spatiality, it is important to recognize that the relevant notion of space is not Cartesian. Descartes’s notion of empty space, a geometrically extended field for scientific abstraction, is not what is at issue (6). Nor is the conception of space at issue Kantian either, for it is not “a transcendental condition as a necessity for thought” (7). Initially, Downes explains what such space is by characterizing both concentric and diametric space in terms of what they are not:
“[Concentric and diametric spaces] are not to be reduced simply to a flawed appeal to the ‘natural’ […] Life is not being treated as a substance, it not ousia as presence but as a relation, a relational space as a directional movement and tension” (9).
“Concentric space is not being postulated as an ancient primordial experience to be re-enacted. Concentric space is not a nostalgia for the premodern or for some period of history lost in the mists of time; it is a current, ongoing experiential possibility [concentric and diametric spaces] are not mere categories, static forms, collections of sterile classifications, schemes or cognitions corresponding to particular ideas, life goals or world views. Rather they are proposed as being prior framing conditions for understanding as projections of primordial experience structured through these spaces—and as such these spaces are not monoperspectival exhortations, but rather conditions for a vast plurality of perspectives to grow and thrive” (11).
“Primordial here is not being invoked in terms of some ancient prehistory. The spatial dimension is proposed as ontologically prior and primordial as a more fundamental truth or experience; a direction of unity for experience; a truth and experience prior to socially constructed realities; a cross-cultural truth; being beyond the limited schema of causal explanations” (27).
Alternatively, sometimes he offers a description of these spaces in positive terms:
“Moving space is the breath of thought” (6).
“Spatial breath is the pulse of thought, not a denial of spatial breath in the inert space of monism. Space is indelibly interactive and immanent in thought” (Ibid.).
“Diametric spatial structure is one where a circle is split in half by a line that is its diameter or where a square or rectangle is similarly dived into two equal halves” (17).
“In a concentric spatial structure, one circle is inscribed in another larger circle; in pure form, the circles share a common central point” (Ibid.).
“A concentric spatial relation is a structure of inclusion compared to diametric spatial structure of exclusion” (20).
“These spaces are being examined as fundamentally directions of movement rather than to be treated as simply static structures” (21).
“They are precognitive framing spaces and are prior to metaphor” (24).
Returning to Schopenhauer’s and Nietzsche’s handling of compassion and cruelty shows how these issues are to be understood in terms of Downes’s spatial phenomenology. From this perspective, Nietzsche is “locked into a diametric spatial understanding” (12). In at least two senses. To begin with, diametric space is oppositional, sometimes exclusionary to the point that one of its binaries cuts off all contact with its opposite term. Taken in an ethical register, to say that Nietzsche’s Dionysian account of self-understanding is underwritten by diametric space is just to say, whatever else it also means, that the self excludes the other. The self who is locked in diametric space lacks compassion and empathy for the other: precisely what Nietzsche himself extols when he valorizes cruelty. Furthermore, there is the second sense to this diametric spatial understanding, one which concerns the thought itself responsible for attempting to conceptualize the ethical relation. Here again, Nietzsche’s thinking is itself diametric: in struggling to subvert the ordinary terms of good and evil, he ends up re-instantiating binaries, either to prioritize one of the original terms over the other, or else to introduce a new dyad in substitution for the original pairing. Thus, according to Downes, “the more [Nietzsche] seeks to break away from the diametric spaces underpinning this, the more he is locked within them in different forms” (86).
Hence, “Inclusion of the Other” requires a “concentric spatial relation” (2). And here again, in both of the two senses established above. Because the “exclusion process in the us/them projection rests on a diametric binary opposition” (2), it will be necessary to overcome this binary in a way that allows the self and other to exist harmoniously, rather than as adversaries. Schopenhauer’s own position can be explained in terms of the spatial terms that frame it: just as compassion “internalises the other as an extension of the self” (33), so here a concentric spatial relation “is not an obliteration of self but a moistening of boundaries between self and other as a governing precondition for compassion” (37). Such a concentric relation depends on an assumed connection rather than an assumed separation (32). Nietzsche’s will to power, as Nietzsche himself says, is a process of expansion, which is seen to be spatial: “Its object thereby is the incorporation of new ‘experiences’ … growth; or more properly, the feeling of growth, the feeling of increased power—is its object” (84). This process, however, as we have seen, is haunted by its inherently egoistic topos, what in turn erects a “thick partition” (37) between oneself and the other. It could be argued that Nietzsche’s account of the Dionysian possesses sufficient conceptual resources to overcome this “diametric oppositional spatial split between self and other, where the individual internalizes the other with stark divisive boundaries of a diametric dualistic spatial relation” (41-42). After all, is not the point about such Dionysian self-consciousness that it entails a sort of orgiastic, monistic fusion, whereby boundaries between oneself and others are dissolved? Downes acknowledges that the Nietzschean position could be initially construed as embodying a form of concentric space, insofar as it articulates a connective notion of “monistic fusion as unity” (43). But, as Downes notes, there is a difference between “destruction and dissolving generally” (37). Nietzsche’s account proposes a dissolution of ordinary self-consciousness so extreme, that, despite overcoming a form of the ordinary oppositional split characteristic of diametric space, it nevertheless fails as an ethical solution to the problem of egoism. It lapses into the annihilation of self. This form of monistic connective space does not make room for the inclusion of the other, then, because there remains no individuated self capable of exercising the recognition necessary to welcome that other. This, it should be noted, is one of the main troubles with crowd psychology and mob mentality, which absorb the individual into a mindless monism. If I am to identify successfully with your pain and so empathize with you, I must so exist as an individual. Nietzsche’s Dionysianism, which refers to “drunkenness and mystical self-abandonment, Dionysian festivities,” and which bring “an effusive transgression of the sexual order,” and with that the “annihilation of the usual limits and borders of existence” (133-34), may escape the diametric separation of Apollonian self-consciousness, but it ushers in an ethical void.
In fact, the Apollonian and Dionysian, Downes writes, “is a response to experience of an existential void” (74), what Nietzsche himself identifies in On the Genealogy of Morals as the suffering incurred “‘from the problem of [finding one’s] own meaning’” (74). On the subject of the void—or the “nothing,” one might say—it is Heidegger whom Downes discusses most extensively. But it is a different aspect of Downes’s engagement with Heidegger that I would like to highlight instead. In the spirit of Being and Time’s existential analytic, might not one claim, with Heidegger, that the entire problem of the relation between self and other has heretofore been misconstrued? While the spatial phenomenology on offer does well to have highlighted how experiential space is not Cartesian (or even Kantian), has it not, so the argument continues, failed to eliminate perhaps another classic residue of Cartesianism, the vision of intersubjectivity that envisions self and the other as essentially disconnected? Put differently, is to characterize compassion as an achievement, as Schopenhauer does, to overlook the deeper ontological bond between oneself and another? As Heidegger famously claims when explaining why traditional skepticism about the “external world” and other minds is misplaced, Dasein is Mitsein, a being for whom its mode of being always already includes others being with and alongside oneself. The other, thus, “is in some way a dimension of the primordial structures of self” (174). This Heideggerian line of objection will resurface down the page, when turning to Downes’s treatment of Ricœur’s use of metaphor.
As for the failure of Nietzsche’s account of the relation with the other to reach any satisfying ethical solution, this is so, as Downes says, in part due to the fact that, trapped in one’s egoism, the individual who rejects compassion in the name of will to power thereby confines himself to the “dungeon of diametric space [operating] as a sealed compartment” (87). Understandably, we want to say this is bad, and for many reasons. But does a spatial phenomenology allow us to reject such egoism on genuinely ethical grounds? In considering this question, I want to mention a potential tension that emerges in Downes’s view. When, for instance, it is written in the book’s introduction that a spatial phenomenology “is paving the way for a question of wellbeing for all people” (11), the thought naturally arises: precisely what view of man is at issue here? How are we to understand the notion of wellbeing, what is our measure of good in doing so? On the one hand, the work’s language appears to endorse a full-blown realism about human nature when remarking that space is “a truth and experience prior to socially constructed realities; a cross-cultural truth” (27). On the other hand, sometimes the language suggests something less universal but pluralistic or even relativistic: “these spaces are not monoperspectival exhortations, but rather conditions for a vast plurality of perspectives to grow and thrive” (11). The tension between these statements is most evident, as just mentioned, I think, when focusing specifically on Nietzsche’s own metaethical critique of good and evil. Sometimes, Downes appears to endorse Nietzsche’s rejection of the claim that there is any absolute notion of good and evil worth preserving: “Nietzsche challenges the good-evil diametric opposition and is aware of the need to seek a more fundamental understanding” (108). A similar point seems to be made when criticizing oversimplistic binaries, including, evidently, that again of the one between good and evil: “Nietzsche perceives the limitations of the diametric oppositions, good-evil, pleasure-pain and seeks to overcome them for a purportedly more fundamental level of reality and experience” (111). And the apparent historicity of values—including morals—is stated explicitly two pages later: “Morals derive from emotions and experience, thus a shift in experiential habits can bring a transformation of values” (113). On one reading, it appears that Downes wants to reject Nietzsche’s diametric spatial account of the relation between self and other in order to retain the ethical importance of compassion, but I wonder whether compassion’s value can be truly affirmed without also endorsing the kind of metaethical realism from which Downes’s spatial phenomenology seems to decouple itself. When Nietzsche says, “Who is really evil according to the meaning of the morality of resentment? … just the good man of the other morality, just the aristocrat, the powerful one, the one who rules, but who is distorted by the venomous eye of resentfulness” (85), I think those of us who see the value of compassion are inclined to condemn Nietzsche’s exaltation of power and cruelty as not simply being mistaken in just any sense, but as wrong morally. I am not sure how an analysis of compassion in strictly spatial terms will accommodate that judgment. It is also worth mentioning in this same context that despite “the death of God” being a central lodestar for Schopenhauer, Nietzsche, and Ricœur, Downes does not explicitly say anything about the issue. Addressing this theological horizon of their thinking would perhaps be one way of also addressing the metaethical questions to which spatial phenomenology’s account of compassion and alterity ethics gives rise.
It is, I think, to this task that the the work’s third figure, Ricœur, is meant to answer. Just as with Ricœur himself who takes Husserl’s side against structuralism by denying the primacy of language, so too Downes holds that there are “structures of relation prior to metaphor” (146). Because concentric space operates “at a preconceptual, precognitive, prerepresentational framing level” (58), there is room for the establishment of an ethical relation prior to the interference of power-relations or any of the other potential complications attending language and tradition. A truly empathetic face-to-face encounter with the other is possible. Against the “monistic tendency” (63) of Nietzsche and the pessimism of Schopenhauer, Ricœur sets out a conception of alterity ethics that is capable of grounding a constructive dialogical exchange, a true sharing of views and perspectives in good faith, one that is in principle oriented by the ideals of truth, reason, and justice, rather than manipulation, power, and oppression. The trick, in short, says Downes, is to appreciate with Ricœur that a “concentric relation allows for distinction and difference that does not have to lead to opposition” (147). Here, Ricœureaen metaphor is to be understood as a spatial “precondition or prior system of relations to language interacting with language” (145), opening onto, as Husserl and Romano each say, “an autonomous system of meaning and relations” before language (146), and that accordingly invites us to “seek structures of being” (Ibid.). To return to Heidegger again (and the language of his phenomenological ontology), what is at stake in a work such as Basic Problems of Phenomenology, for example, is an “interrogation of the copula” (146), an inquiry entailing the recognition of a “domain of truth prior to [the] apophantic judgment of Aristotle” (163). Spatial phenomenology is an heir to that sort of effort.
In a theme which recurs throughout the work, Downes claims that whatever the analysis of experience happens to be on offer (whether from Descartes, Kant, Schopenhauer, Nietzsche, or Heidegger), it fails to prioritize space in favor of something else. The most obvious example of this tendency to downplay space would be in Heidegger’s own prioritization of temporality. One response to this subordination of space, it might be suggested, would be instead to adopt a hybrid approach: one that, for example, synthesizes the role of space and time in structuring experience and thought. In a word, why not see place—rather than just space or time—as the fundamental structure of experience? Downes acknowledges this position explicitly (Jeff Malpas’s work on place is discussed) but ultimately rejects the claim that place is prior to space—such an approach, he says, “[collapses] the subtlety of space into mere place” (162). I cannot adjudicate this important debate, nor the related question of how concentric and diametric spaces relate to one another, adequately here, so I must simply note it in passing.
To conclude, it should be said that some readers may be frustrated with Downes’s dense formulations that require multiple readings. What he means is not always immediately clear. But that, I don’t think, is because what Downes is saying is inherently muddled, but rather because we are today too often superficial, inattentive, and distracted readers, so we are less and less accustomed to authentically thinking as we’re reading. It can be disorienting and unsettling to encounter a text that expects serious effort from us. This, maybe, is I think part of what makes Downes’s book enjoyably challenging. In a time when the space of discourse is increasingly less a space of reasons, a work as this, sensitive and subtle and deeply humane, is a thoughtful refuge from the shrill and shallow, one that repays the attention we provide it.
 For one excellent statement to this effect, see Julian Young, Nietzsche’s Philosophy of Art (CUP, 1992).
 This question will not be foreign to those familiar with analytic phenomenology, for which the phenomenality of thought has been a topic of attention for some time. See Charles Siewert, The Significance of Consciousness (Princeton, 1998) and David Pitt, The Quality of Thought (OUP, in progress).
 Downes, quite accurately, summarizes the nonconformist psychology typifying the one who sincerely rejects the morality of “the herd,” thereby hovering above and beyond good and evil. Such an individual’s concern, says Downes, “is to challenge flattened notions of comfort and security underpinning some conceptions of wellbeing, while he quests for an experiential intensity connected with risk and danger of destruction of self” (110). As a sociological observation, it bears noting that recent events surrounding Covid-19 have revealed something of an irony, that many of those in our universities who self-avowedly claim to live as Nietzschean «free spirits» have themselves instead embraced the logic of “safety and security,” and quickly succumbed to mass panic and hypochondria.
 It should be noted Downes anticipates that somebody might object to his phenomenological interpretation of the Dionysian in terms of concentric and diametric spaces by claiming that such an account is itself a quasi-Apollonian attempt to impose form on what Nietzsche treats as a formless expansive sea (76). His reply, which strikes me as correct, is that this is not an imposition of form, but rather the uncovering of “structural regularities in Nietzsche’s own habits of thought and experience” (Ibid.). The fact that the work identifies many other instances where Nietzsche’s thought exemplifies the same diametric opposition it notes in this context strengthens its position.
 As Downes observes, some of Nietzsche’s readers such as Walter Kaufmann have recognized the implicit binary structure of Nietzsche’s thought, noting in this context that monistic fusion and diametric closure are themselves inverted diametric images identified as power and impotence, respectively.