In debates, the content of the ideas are typically attacked by hedonists reducing it all to small penis or father's abuse or mother's neglect and such Freudian red herrings to hide their limitations. Making it about cock and pussy is now the norm for some, since they have accepted and surrendered to such formats of attack. Need not be the case for others, who still have their strength and sanity. To defy the politicization of sex as if it were the decisive factor operating in knowledge exploration, is not the same thing as to deny it.
If words are Just words, then we should all call each other sluts and mother-fuckers, and sons-of-bitches, and not feel anything but joviality because surely we are all mature and secure people?!, and this can carry on, till there is a ghettohood and one can even rename this as being cool just as christ-valuers do, and this can become another BTL.
If words are Just words, then one need not respond to any commentary on ILP and address any issue on the planet.
But we dont do this, because we are not idiots.
Because we realize there are higher things at stake.
False Defamation is a desecration that one speaks out against, not from personal injury, as if!, and not even to expose the source of fraudulent contamination bent on ruining a world built on the time and the sacrifice of many things come together - that is called 'character', but simply because one Should, and mainly because one Can. Nipping decadent chaos in its bud needs no personal reasons.
There is no law that only those with leisure are able to expend more, while for those caught in life's toil, preservation comes first.
There are magnificent beings and spirits of excesss strength who for all their poverty and suffering and personal flaws, have a beauty breaking out despite it. Rare heroes living as though an approaching earth-quake could shatter and destroy all their possessions, and who look at the world, from Their strength, self-trust, and confidence of starting from scratch, *because* nothing is certain. What poverty or fear of deprivation can take away the awesome strength flowing out of oneself? And to make things brighter not just for oneself, but in their love for life, leave places more rich, and beautiful, and inspiring that others come to benefit. This is no idle talk, but from personal experience.
Now that its been covered that reality has two limits, one that is the wretchedness of the average - that is the norm, the real,,, and the other is the highest standards and Ideals opened up by real flesh and blood heroes, and blond beasts of nature, one need not dismiss the idealistic, as if it were Only some Xt. utopia and never-never land, but ideals thrown ahead of oneself, that breed up its real-izers,, principles that condition the environment towards a willed direction.
It is not in the absence, but in the full blown Presence of contradictions, that some idealisms emerge out as their loftiest tension, and such heroes of excess, who have never needed to turn pain or poverty or deprivation as an excuse to stand as the uplifters to great visions, pure expressions of their naked strength.
"“To those human beings who are of any concern to me I wish suffering, desolation, sickness, ill-treatment, indignities—I wish that they should not remain unfamiliar with profound self-contempt, the torture of self-mistrust, the wretchedness of the vanquished: I have no pity for them, because I wish them the only thing that can prove today whether one is worth anything or not—that one endures." [WTP]
Our self-mistrust, our contempt, our suffering, our humiliation, our hopelessness, our helplessness is not the criterion, or the ends to be indulged in itself as the norm, but to arise out of it and because of it, a more stronger and wholesome spirit.
Its why the cultivation of great human beings, and the increase of self-scope is important. Without them, one doesnt even see, the limitedness as what it is…
To excel, to dare, to test, to set standards, is in this sense, a great service and grand merci on many, without intention.
It is only to the weak, the positives turn into a vice; and it is only among the strong, every positive can be exulted as a positive, without feeling domesticated and ruined by it!
We thank and are indebted to great spirits for showing us Us, and where we stand, for orienting us in life, for showing our strengths as strengths and limitedness as limitedness - they are bestowers of such kind of dignity, and inciting the possibility in us, for the same impulse.
The media has been forced to acknowledge against their liking of a very real presence of a white majority as the neglected minority; had Trump lost, they would have called the Issues related with him as fringe lunacy. This is a big STFU @ the victim industry.
Now its upto him, and whether he builds his wall,, we should continue building our own. The precious "Vs.".
Not as a keeping out, but our own concentration on mining/mine-ing, refining, that leaves behind gulfs of distance…
The presence of Islam helped expose the Absurdity of the anti-semitic charge against any criticism on Israel or the jewish policy in the Occupied Territories war, and opened a way to speak for many revisionist topics.
Likewise, the presence of orth. Xt. helped expose the Legitimacy of a civilizing/taming interventionist illegal body as the UN Human Rights Commission over Afro-M.E. atrocities.
ISIS [justified from its perspective] is a blowback to Xt.'s [justified from its perspective] ongoing elimination of anything 'un-democratic'.
From outside this internal skirmish and morality dressings, the 'War on Terror' is a duplicitous formulation. The War was a terrorist intrusion to lend influence to one party.
Beneath the 'War against Terror' is the underlying agenda to equate any aggression as terror, while it goes about manipulating resources by any other means - economics and high morality. Sloterdijk [Rage and Time] called this, a war against Thymos itself.
If the Pagan/I.E. world-view needs to raise Thymos beyond good/evil again, and it needs to (else what remains is a continuous feminization without thymos), then the stakes have to be raised to lend that Thymos a genuineness and authenticity. A War on " 'War' [read: terror] against terror ".
Putting our heart into things and creating sharper standards, significant edges in the form of great dreams and ideals, is how one can get the world to turn on our hinge.
Great ideals keep Vital space open, and where there's such a critical space open, lust for conquests are generated, and wars and Thymos are naturally birthed and enriched into existence.
Only being beyond personal loss/gain, with a heart strong enough for bright optimism, and bold enough for darkest pessimism, will the Loss/Gain of what the world as a whole could face, can be made to come to light. At the cutting edge, when to be Hedonistic will mean to have self-compromised, the strong and the weak will show and (de/)select themselves for what they are, on the basis of pure life-lust. This cant and shouldn't be preached, but persuaded by the calm unpersuading-light of a disciplined radiance - brilliance from self-concentrate examples.
The retardation of philosophy is a result of defining Sophia/Wisdom as the Philo/Love of love itself.
Dante popularized the ancient nihilism, when he reasoned that if the beloeved is transitory, then the love of the beloved is equally so, and so what is permanent is the love of loving itself.
Nihilism is the dis/ease of mal-adaptive reason that posits change, growth, and transitoriness as evil.
The 'reasoning' mind renames its exhaustion to cope with the flux of things as Wisdom, by equating its clinging to changelessness as "Firmness". And therefore, the highest wisdom as the firmness found in the love of loving itself.
The dis/ease of reason that lacks passion and vitality to really love wisdom, is literally the retardation of philosophy.
The difference between a master-morality and a herd-morality with respect to honesty is, in the former, honest acknowledgements form the Starting-point of an active re-constitution, while in the latter, honesty is a conclusion one takes "rest" in.
Its ironic how those hoarders professing to be self-made and self-valuing are those who have conveniently censored sources, renaming and re-packaging old gold in their act of creative-assertion, and those marked out as cowards and feeble-minded are in fact, the strong, capable of preserving duefull credit, and to un-overwhelmingly carry foward sources in their pure volatility and open potential for future adaptations, re-source-fully, intact.
As culture and civilization give way to each other, at the edge of their turning, is the force of maximal dissonance.
Where civilization threatens the detaching force away from the systemic machinery, at this side of the edge,, Apollonian defiance is valued as strength.
Where culture is threatened with need of a binding force to build/rebuild into the future, at the other side of the edge,, Dionysian incorporation is valued as strength.
These movements occur simultaneously as one gets closer to the edge.
Those in whom, the unconscious appears as a danger, the pressure of growing systems and entities is exprienced as a threat, increasing their urge to destroy; in the latter, in whom the unconcious appears as a strength, the pressure of an empty desert is experienced as a challenge and a danger, increasing their urge to create.
It is an error to mix the Values of one movement as the Standard for the other, in which wrong case, incorporation comes to be seen as a whoredom,,, and defiance comes to be seen as infantile. This is not a relativism, but a factuality of the very feature of an edge where things turn and movements shift.
In the larger evolutionary view of life, real progress is an elevation in standards. Values, follow Standards that are birthed by lust-become-culture.
It is not enough to remain Zarathustra's lion; it needs a metamorphosis into a child.
I would rather break leaving my (rune-)mark on the right side of duty, with all the icy rheason my heart can breathe out into illuminating self and world as daringly clear as possible in uncertainties, than bend on the side of the meek fence-fighters adjusting and omitting the world and their reactions to how much pain or pleasure it causes them and their need for certainty.
I would rather die on the side fighting rheal enemies in a rheal war showing how I fight, than with the pretentious frauds and the icon-obsessed, promoting themselves in their own simulated event-management.
I would prefer an uncomfortable life and being forgotten with a clear conscience and consciousness of showing exactly what I was, than the comfortable life of a lying coward's fame justified and won, with black-listing anything that disturbs its cosy hedonism.
I would rather stand with vulnerable heroes taking onus and accountability for their actions, than the strong and the legionary who live in glass houses throwing stones and crying wolf at repercussions.
I would rather be the fool who can give my wings to a worthy another and not survive, than be the smart who cuts another's to prolong an ill-legitimate survival.
I would rather fight solo, than with the mis-leaders with wretched souls who mal-practice what they themselves preach.
I would rather walk and die alone in life, than submit ceaseless proofs for recognition to chaos-worshippers committed to living forever in death.
I would rather live and die and fight and create like a woman and a human, than as a male.
A certain kind of life, than life at any cost.
For those with strong self-integrity,
Since nothing is certain in life, the best knowledge of self and world is won by a 360 degree perspective of sitting around in all corners and coming to judgements slowly with complete trust in one's instincts beyond pain/pleasure, to assess life as it comes.
Be mindfully aware, trust your guts, lightning fast intuitions, and heed your heart.
Rather than endless verifications that stunt one into a paranoid self-depletion of seeking certainty everywhere, richer self-knowledge is born out of taking on the onus after cold showers, to be secure enough to Let life speak with and through its face-value, to raise oneself strong and clear enough to weather uncertainities...
The J.-Xt. path that teaches self-disinterested contemplation as the route to true knowledge is a recipe for self-dwarfing and thus a world-dwarfing within the limits of its masochistic need of never satiable certainty.
The cold steady heart, the warm free spirit, and the voluptuous daring soul is the highest path to becoming a whole human be…ing.
The two extremes of decadence are those who value all equally, and those who value only themselves unequivocally.
As in the OP, the Unconscious is not only the inheritance of blind disorganized/random impulses, but it is also the Intelligence of second nature, of conscious instincts become automatic. It is the repository of what the skilled people called "spontaneity".
Therefore, the Unconscious is not just a negativity of blind animality, but also a positive inheritance of consciousness-become-instinct, of the intelligent or vigorous beast, as an efficiency of evolution.
In this sense, wherever disciplined conservation has been consciously stored over generations, the sense of self has not only a conscious component but a healthy unconscious component, whose scope must be employed to a more discriminating conscious, which in turn feeds into a more richer unconscious…
Life thus flows in two directions. From all past inheritance to a discriminate conscious self, and vice-versa to a spontaneous genius of human-ity. Not the modern myth of abstract indiscriminat humanity, but the scope of consciousness that must attain to a world-defining genius, a god, a sovereign influence, max. self-mastery, call it what you will.
With every organic growth, there will be a breakdown and decay; but beyond pleasure/pain, growth gains momentum only by moving back and forth maximally.
One can say, while pagan Spirituality is a developing of the inner spirit derived from nature, Religion [re+ligare - to bind back] is reciprocally, a giving back to nature. Our conception of our human-ity must have rheal roots to ascend closest to the sun, deepest into the unconscious wells of the earth.
A healthy Religion stabilizes and perpetuates the best ideals as shape-forming standards.
Without collective momentum, traditions would never get passed down.
Not just blood-ties but tribal ties with common metaphors, common values, common wisdom - "Paideia" gives integration to a self-as-human-ity. It practically becomes the well-spring of a culture.
Some of us do not merely want to survive,, but we want to flourish, Must Want-to prevail and dominate as life's highest freest expression.
Spirituality and Religion are pressure-cookers and turbines respectively, taking in and generating out, and becoming re-source-full.
In I.E. religions thus, every god and goddess had atleast 10 -100 -1000 epithets. The 'chanting' of names is actually a re-calling and remembrance of the many ideals, roles, and scope of possibility, a given form in the shape of that particular god could be made to exhaust.
The god or the hero doing many deeds and winning many titles to his name, is an accruing of distinction. The one with max. roles/epithets stands as the influencing model of the path to max. be…ing under a ceertain set of configurations. These epithets show the logical possibilities branching from a primary seed we give expression to as 'god'.
Every re-calling of each epithet is a tree of so many branches…, and the distinction of an individuality emerging from the widest complexity of max. roles, max. subjective lust of human-itarian becoming… From seed to world and back… ad. inf.
Back to point.
The construction workers and labourers who built roads and buildings and schools and sewage systems and dug valleys and pushed back mountains, and built bridges, etc. may have done so as means of self-preservation, as a daily wage to their living.
But in the time come down to us, we inherit them as 'gifts', that we destroy or rebuild or utilize to an intent, perhaps not intended by the patron and the worker. Part of being a wholesome human, is doing things in the full knowledge beyond cost/benefit over some things. There is an altruistic factor in every planting of a tree, or a green movement, but even exceeding that, there is simply just pride in shaping "our" world and bestowing on it a beauty as far as possible. I.E. Religion was not just mindless mumbling, but an active relation of reciprocity, uplifting nature that uplifts us.
Somethings we create on behalf of us, as our Doppelgänger, past our transitory lifetime.
There must be a Lively lust even to our human-ity; not the abstract, dead, hive-melting-pot of the nihilists...
The Lust to expand in all directions, as our many face-t, our dimension must be ignited by ourselves.
"Our hearts have not even been engaged—nor, for that matter, have our ears!" [GM, Prologue, 1]
Even prior to words, modern nihilism must be attacked by first daringly enlarging the scope of the self that is able to expand the boundaries of the wor(l)d, its "Reach", past historical limitations, such that we increase the gravity, of everything.
The scale of things must be widened, must be refined even more sharply, becoming sensitive to even minimal differences in standards.
For eg., once, we defined ourselves as Whites, purely by skin-colour, but with the tides having shifted, connecting this word back to its genetic and evolutionary root is no longer sufficient.
We increased scope to Indo-European, and consequently, we found an increased gravity to our presence… Meaning, what the word "noble" or "ignoble" meant to Whites once when connected to their roots, is not the same to what it now means to us I.Es. "Nobility" and "Ignobility" have taken on a far more comprehensive significance, because the boundaries of our self and what we counted as our border became far more lethe-al.
Even I.E. will no longer be sufficient marker.
One has to posit ideals into the farthest future, to give the past a more heightened significance. The very ground of what we "have called" world must be daringly expanded, such that words come on to take a new significance. Then, in such a world, even the smallest marker, will play out and expose the maximal pathos of distance wth the rest of the world. Then even, the smallest action, will come to bear the most distinguishing consequence.
Its not words, but the scale of the weight of words itself must be revalued. The very limit and border of what we have comfortably and complacently accepted as our world must be widened. The scales of measurement themselves must be raised to a new sharp sensitivity, so they "pick up more".
Just connecting words to phenomena would have us still in geocentrism, but it was Our courage, and Our daring that we put into an unknown world, trusting the strength of our instincts and empirical intuitions, when nothing was clear yet, nothing was known or certain, our lust carried us forward into our deeper past, that we founded the heliocentric universe that birthed us, and changed the significance of all words. The meaning of red as the colour rooted in the property of an apple as a spectrum of light would still be true in a geocentric universe, so connecting words back to roots alone are insufficient. The word red gains a new import in the heliocentric world, not because of what it signifies, but the refined potential of what it will come to signify, by how We discriminately we are Able to wield it in this world.
All things must become lethe-al under the banner of the apollo-affirmative-Dionysos,,
strong vines that break through the rut of all encrustations and heavy petrifactions and the sleep of the dull and dim-witted…
It is we who must breathe into words all the significance our past-become-courage can muster, than just words defining us. Words are our tools, we are not tools of words.
Abuse occurs everywhere, and that shouldn't prevent us, from refining the limits and borders of the very phenomena we connect our words to.
It is not language, but the discriminating spirit and the will itself must become clean, must shimmer with a dionysiac clarity. It must shimmer and allure and entice us towards the future, us pirates and Odysseans with lust, to want to explore and set sail further on the infinite seas of knowledge…
The most backwards past must meet us the farther we set sail into the future with trust in who and what we are.
The difference in IQ between some aboriginals and the heroic civilizations, factoring into account terrestrial and celestial environment, etc., is that we first found new words that had no pre-existing roots, upon which we founded our science, and a more and more refined consciousness of self and world.
For eg., words like "Honour" or "Truth" were cemented and steeled by the courage of our Actions, our deeds at bottom, our Daring at bottom.
We found it and raised it to a distinguishable significance.
Then based on this Honour, and Truth, and words like that, that were founded with Our breath and courage, we discovered our past, observed patterns in the universe, in the plant and animal kingdom, in the theory of evolution…
The vocab. of some cultures do not even have these lusty words, because they never dared be lethe-al.
Keeping with the inversions of the times, high definitions and discriminations are relabelled into fear.
Affirming health in nature and qualitative natural ordering is dubbed "homo-Phobia", for instance.
Or racial affirmations as black-"phobia" or xeno-"phobia"… which becomes the base to build a BLM movement and the "danger" meme of those that are "ill", whom the fearful must fear?!.
The nihilistic subversive assault on self-discipline on the edge, is now made viral by de-virile-izing "moderation" as "operation capacity" - an efficiency of "performance" that was addressed at length in the [You must be registered and logged in to see this link.] thread.
Simply put, Hedonistic Metaphysics revolves around performance and functionality with minimal disturbance. What matters is that there be Efficacy of performance and everything remain (co)Operational.
Moderation and Discipline can then mean pushing snuff into your brain in "proper dosage", just enough that one remains functional - which is to say, performative, simply stimulatorily responsive and hyper-reactive.
The viralization into mankind is his de-virile-ization.
Discipline that produces form, contour, distinction can be smeared away as a "phobia" in this hedonistic war of the Sterile vs. the Virile.
In the BGE and GM, Nietzsche outlines three phases in the history of morality.
1. The Pre-moral: Societies where the value of an action is found in its consequences. This is the honour and oath culture, pressure systems that selectively created heroism or crushed those who couldn't meet the challenge. The period of the sagas and mythical heroism...
2. Modern Slave-morality: With the Xt. invention of free-will and original sin, guilt/crime was seen as a personal choice that need not have been if one wanted to. Through good acts, one could always redeem themselves through their free-will from original sin. The value of an action is found in its origin, in its intention and motives, self-knowledge through the Xt. will to truth.
3. Extra-moral period of Immorality and Amorality - The period of the barbarians and masters of the future that recognizes that the true value of an action lies beneath the conscious level in the unintentional drives that motivate it. The unconscious of the intelligent and vigor of the harnessed animaline experienced as strength and unhesitant spontaneity. The immorality of the barbarians from above [like Prometheus, Napoleon, Caesar] and the Amorality of the legislating Philosophers [like Manu, like Plato, like Buddha] are one of pure strength of the human, the blond beast, the disciplined mastery of the sovereign self that shapes and raises the world to Its height, that redetermines standards and redefines what it is to be Human and renews the cycle of value-stagnation...
The displacement of consciousness that was rooted in the history of pain [strength of man as the animal capable of making promises was founded on punishment of breaking oaths…] eventually to a conscience [where the powerlessness turns into ressentiment into guilt] started the development of what we now as herd morality or slave morality.
The shift from consciousness rooted in the pressure to meet tasks that the strong man took upon himself, to its being displaced by conscience rooted in ressentiment of the weak and the powerless unable to create or measure up to a task, has been excerpted in the three consecutive passages [You must be registered and logged in to see this link.].
The history of morality as Lukacher's excellent and imp. book shows, marks the shift from the Daimon to the Demon.
Between slave and master societies, we can thus distinguish between morality that is a product of common conscience, and a morality that is a product of an urgent need to distinguish oneself, a morality that is the product of the strength for/of a heightened consciousness.
Its on the basis of the latter, Noble standards are born.
-Care for the most external things, in so far as this care forms a boundary, keeps distant, guards against confusion.
-Apparent frivolity in word, dress, bearing, through which a stoic severity and self-constraint protects itself against all immodest inquisitiveness.
--Slowness of gesture, and of glance. There are not too many valuable things: and these come and wish to come of themselves to the valuable man. We do not easily admire.
-Endurance of poverty and want, also of sickness.
-Avoidance of petty honors and mistrust of all who praise readily: for whoever praises believes he understands what he praises: but to understand-Balzac, that typical man of ambition, has revealed it-'comprendre c' est egaler'.
-Our doubt as to the communicability of the heart goes deep; solitude not as chosen but as given.
-The conviction that one has duties only to one's equals, toward the others one acts as one thinks best: that justice can hoped for (unfortunately not counted on) only inter-pares.
-An ironic response to the "talented," the belief in a nobility by birth in moral matters too.
-Always to experience oneself as one who bestows honors, while there are not many fit to honor one.
-Always disguised: the higher the type, the more a man requires an incognito. If God existed, he would, merely on grounds of decency, be obliged to show himself to the world only as a man.
-The ability for otium, the unconditional conviction that although a craft in any sense does not dishonor, it certainly takes away nobility. No "industriousness" in the bourgeois sense, however well we may know how to honor and reward it, or like those insatiably cackling artists who act like hens, cackle and lay eggs and cackle again.
-We protect artists and poets and those who are masters in anything; but as natures that are of a higher kind than these, who have only the ability to do something, merely "productive men," we do not confound ourselves with them.
-Pleasure in forms; taking under protection everything formal, the conviction that politeness is one of the greatest virtues; mistrust for letting oneself go in any way, including all freedom of press and thought, because under them the spirit grows comfortable and doltish and relaxes its limbs.
-Delight in women, as in a perhaps smaller but more delicate and ethereal kind of creature. What joy to encounter creatures who have only dancing, foolishness, and finery in their heads! They have been the delight of every very tense and profound male soul whose life was weighed down with great responsibilities.
-Pleasure in princes and priests, because they preserve the belief in differences in human values even in the valuation of the past, at least symbolically and on the whole even actually.
-Ability to keep silent: but not a word about that in the presence of listeners.
-Endurance of protracted enmities: lack of easy reconcilability.
-Disgust for the demagogic, for the "enlightenment," for "being cozy,"" for plebeian familiarity.
-The collection of precious things, the needs of a high and fastidious soul; to desire to possess nothing in common. One's own books, one's own landscapes.
-We rebel against experiences, good and bad, and are slow to generalize. The individual case: how ironic we feel toward the individual case if it has the bad taste to pose as the rule!
-We love the naive and naive people, but as spectators and higher natures; we find Faust just as naive as his Gretchen.
-We esteem the good very little, as herd animals: we know that in the worst, most maliguant, hardest men a priceless golden drop of goodness is often concealed, that outweighs all mere benevolence of milk souls.
-We consider that a man of our kind is not refuted by his vices, nor by his follies. We know that we are hard to recognize, and that we have every reason to give ourselves foregrounds." [WTP, 943]
"What is noble?- That one constantly has to playa part. That one seeks situations in which one has constant need of poses. That one leaves happiness to the great majority: happiness as peace of soul, virtue, comfort, Anglo-angelic shopkeeperdom a la Spencer. That one instinctively seeks heavy responsibilities. That one knows how to make enemies everywhere, jf the worst comes to the worst even of oneself. That one constantly contradicts the great majority not through words but through deeds." [WTP, 944]
"To desire no praise: one does what profits one, or what gives one pleasure, or what one must." [WTP, 946]
"That one stakes one's life, one's health, one's honor, is the consequence of high spirits and an overflowing, prodigal will: not from love of man but because every great dauger challenges our curiosity about the degree of our strength and our courage." [WTP, 949]
"A great man-a man whom nature has constructed and invented in the grand style-what is he?
First: there is a long logic in all of his activity, hard to survey because of its length, and consequently misleading; he has the ability to extend his will across great stretches of his life and to despise and reject everything petty about him, including even the fairest, "divinest" things in the world.
Secondly: he is colder, harder, less hesitating, and without fear of "opinion"; he lacks the virtues that accompany respect and "respectability," and altogether everything that is part of the "virtue of the herd." If he cannot lead, he goes alone; then it can happen that he may snarl at some things he meets on his way.
Third: he wants no "sympathetic" heart, but servants, tools; in his intercourse with men he is always intent on making something out of them. He knows he is incommunicable: he finds it tasteless to be familiar; and when one thinks he is, he usually is not. When not speaking to himself, he wears a mask. He rather lies than tells the truth: it requires more spirit and will." There is a solitude within him that is inaccessible." [WTP, 962]
"The great man is necessarily a skeptic'· (which is not to say that he has to appear to be one), provided that greatness consists in this: to will something great and the means to it. Freedom from any kind of conviction is part of the strengh of his will. Thus it accords with that "englightened despotism" exercised by every great passion. Such a passion takes the intellect into its service; it has the courage even for unholy means; it removes scruples; it permits itself convictions, it even needs them, but it does not submit to them. The need for faith, for anything unconditional in Yes and No, is a proof of weakness; all weakness is weakness of will. The man of faith, the believer, is necessarily a small type of man. Hence "freedom of spirit," i.e., unbelief as an instincl [is a precondition of greatness.]." [WTP, 963]
"The great man feels his power over a people, his temporal] coincidence with a people or a millenium; this enlargement in his experience of himself as causa and voluntas is misunderstood "' "altruism"; it drives him to seek means of communication: all great men are inventive in such means. They want to embed themselves in great communities; they want to give a single form to the multifarious and disordered; chaos stimulates them.
Misunderstanding of love. There is a slavish love that submits and gives itself; that idealizes, and deceives itself-there is a divine love that despises and loves, and reshapes and elevates the beloved.
To gain that tremendous energy of greatness in order to shape the man of the future through breeding and, on the other hand, the annihilation of millions of failures, and not to perish of the suffering one creates, though nothing like it has ever existed!- [WTP, 964]
"extremely multifarious, yet firm and hard. Supple." [WTP, 976]
"Learning to see - accustoming the eye to rest, to patience, to letting things come to it; learning to defer judgement, to encircle and encompass the individual case on all sides". [TOI, Lack, 6]
"The ability to have the pros and cons in one's power and to switch them on and off, so as to get to know how to utilise, for the advancement of knowledge, the difference in the Perspective ..." [GM, 3.12]
"At the risk of displeasing innocent ears, I submit that egoism belongs to the essence of a noble soul, I mean the unalterable belief that to a being such as "we," other beings must naturally be in subjection, and have to sacrifice themselves. The noble soul accepts the fact of his egoism without question, and also without consciousness of harshness, constraint, or arbitrariness therein, but rather as something that may have its basis in the primary law of things:--if he sought a designation for it he would say: "It is justice itself."" [BGE, 265]
"Signs of nobility: never to think of lowering our duties to the rank of duties for everybody; to be unwilling to renounce or to share our responsibilities; to count our prerogatives, and the exercise of them, among our duties." [BGE, 272]
"In fact, conformably to the slow rise of the democratic social order (and its cause, the blending of the blood of masters and slaves), the originally noble and rare impulse of the masters to assign a value to themselves and to "think well" of themselves, will now be more and more encouraged and extended; but it has at all times an older, ampler, and more radically ingrained propensity opposed to it--and in the phenomenon of 'vanity" this older propensity overmasters the younger. The vain person rejoices over every good opinion which he hears about himself (quite apart from the point of view of its usefulness, and equally regardless of its truth or falsehood), just as he suffers from every bad opinion: for he subjects himself to both, he feels himself subjected to both, by that oldest instinct of subjection which breaks forth in him.--It is "the slave" in the vain man's blood, the remains of the slave's craftiness--and how much of the "slave" is still left in woman, for instance!--which seeks to seduce to good opinions of itself; it is the slave, too, who immediately afterwards falls prostrate himself before these opinions, as though he had not called them forth.--And to repeat it again: vanity is an atavism." [BGE, 261]
"There is an instinct for rank, which more than anything else is already the sign of a high rank; there is a delight in the nuances of reverence which leads one to infer noble origin and habits. The refinement, goodness, and loftiness of a soul are put to a perilous test when something passes by that is of the highest rank, but is not yet protected by the awe of authority from obtrusive touches and incivilities: something that goes its way like a living touchstone, undistinguished, undiscovered, and tentative, perhaps voluntarily veiled and disguised. He whose task and practice it is to investigate souls, will avail himself of many varieties of this very art to determine the ultimate value of a soul, the unalterable, innate order of rank to which it belongs: he will test it by its instinct for reverence. Différence engendre haine: the vulgarity of many a nature spurts up suddenly like dirty water, when any holy vessel, any jewel from closed shrines, any book bearing the marks of great destiny, is brought before it; while on the other hand, there is an involuntary silence, a hesitation of the eye, a cessation of all gestures, by which it is indicated that a soul feels the nearness of what is worthiest of respect." [BGE, 263]
"That which separates two men most profoundly is a different sense and grade of purity. What does it matter about all their honesty and reciprocal usefulness, what does if matter about all their mutual good-will: the fact still remains--they "cannot smell each other!" The highest instinct for purity places him who is affected with it in the most extraordinary and dangerous isolation, as a saint: for it is just holiness--the highest spiritualisation of the instinct in question. Any kind of cognisance of an indescribable excess in the joy of the bath, any kind of ardour or thirst which perpetually impels the soul out of night into the morning, and out of gloom, out of "affliction" into clearness, brightness, depth, and refinement:--just as much as such a tendency distinguishes--it is a noble tendency--it also separates.--The pity of the saint is pity for the filth of the human, all-to-human. And there are grades and heights where pity itself is regarded by him as impurity, as Filth." [BGE, 271]
"There is master-morality and slave-morality; --I would at once add, however, that in all higher and mixed civilisations, there are also attempts at the reconciliation of the two moralities; but one finds still oftener the confusion and mutual misunderstanding of them, indeed sometimes their close juxtaposition--even in the same man, within one soul. The distinctions of moral values have either originated in a ruling caste, pleasantly conscious of being different from the ruled--or among the ruled class, the slaves and dependents of all sorts. In the first case, when it is the rulers who determine the conception "good," it is the exalted, proud disposition which is regarded as the distinguishing feature, and that which determines the order of rank The noble type of man separates from himself the beings in whom the opposite of this exalted, proud disposition displays itself: he despises them.
Let it at once be noted that in this first kind of morality the antithesis "good" and "bad" means practically the same as "noble" and "despicable";--the antithesis "good" and "evil" is of a different origin. The cowardly, the timid, the insignificant, and those thinking merely of narrow utility are despised; moreover, also, the distrustful, with their constrained glances, the self-abasing, the dog-like kind of men who let themselves be abused, the mendicant flatterers, and above all the liars:--it is a fundamental belief of all aristocrats that the common people are untruthful. "We truthful ones"--the nobility in ancient Greece called themselves. It is obvious that everywhere the designations of moral value were at first applied to men; and were only derivatively and at a later period applied to actions; it is a gross mistake, therefore, when historians of morals start with questions like, "Why have sympathetic actions been praised?"
The noble type of man regards himself as a determiner of values… he is a creator of values. He honours whatever he recognises in himself: such morality equals self-glorification. In the foreground there is the feeling of plenitude, of power, which seeks to overflow, the happiness of high tension, the consciousness of a wealth which would fain give and bestow:--the noble man also helps the unfortunate, but not--or scarcely--out of pity, but rather from an impulse generated by the super-abundance of power. The noble man honours in himself the powerful one, him also who has power over himself, who knows how to speak and how to keep silence, who takes pleasure in subjecting himself to severity and hardness, and has reverence for all that is severe and hard. "Wotan placed a hard heart in my breast," says an old Scandinavian Saga: it is thus rightly expressed from the soul of a proud Viking. Such a type of man is even proud of not being made for sympathy; the hero of the Saga therefore adds warningly: "He who has not a hard heart when young, will never have one."
The noble and brave who think thus are the furthest removed from the morality which sees, precisely in sympathy, or in acting for the good of others, or in desinteressement, the characteristic of the moral; faith in oneself, pride in oneself, a radical enmity and irony towards "selflessness," belong as definitely to noble morality, as do a careless scorn and precaution in presence of sympathy and the "warm heart."--It is the powerful who know how to honour, it is their art, their domain for invention." [WTP, 260]
While slave morality of J.-Xt. is a morality based on the Separation of actions from the actor, master morality is founded on the most comprehensive subjectivity and personhood of self-daring - actions founded on the strength and courage of max. individuality, of deeds infused and suffused with one's bravery, daring, and disciplined plentitude and character of spirit.
Con-artists are like hissing and seething tropical South American anaCondas, with charming forked-tongues, performing alluring rope-tricks that say one thing and do another. The embrace of the serpent is all-consuming; they are known for squeezing their prey to death through severe constriction. They are whimsical creatures that turn and twist and writhe and coil into coils restlessly, caught and entangled in their own toxic venom and poisonous jealousy. Blindly they wander hither and thither and slither into any hole they can find, any crevice at all to keep warm, just waiting and bidding their time, playing dead in insatiable hunger.
Some carry back rare unnoticed jewels from the earth to their secret caves to catch their clearest reflection, while some use them to tantalize and bait others for their appetite, while the craving move hypnotized and possessed by its strange light, never having awakened to real wonders.
There are snakes that can swallow and digest anything at all inside them, and there are snakes that keep shedding dead skins and rejuvenate themselves, and there are snakes that are one-eyed that can see nothing beyond their stroked gratification.
The building-up of poison over years when carefully extracted, become the medicine of tomorrow, the healing art of Asclepius, the healing (he)art of oracular dream incubations.
A single cure depends on a lifetime's accumulation of such toxic poison.
One feels no ressentiment and even enjoys life's play and dis-play of her myriad potent and beautiful forms.