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PostSubject: Nietzsche Wed Jan 11, 2012 5:08 pm

The Anti-Christ

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PostSubject: Re: Nietzsche Sun Apr 08, 2012 7:36 pm

Nietzsche in relation to Democritus, Boscovich, and Lange:

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The Quantum Nietzsche:

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Chapter:
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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Nietzsche Mon May 28, 2012 3:13 pm


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PostSubject: Re: Nietzsche Mon May 28, 2012 4:12 pm

That's an essay in liberal apologetics, not a biography on N.
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PostSubject: Re: Nietzsche Mon May 28, 2012 4:20 pm

apaosha wrote:
That's an essay in liberal apologetics, not a biography on N.
How so?

Does it demystify Nietzsche?

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PostSubject: Re: Nietzsche Mon May 28, 2012 4:26 pm

I'm referring more to the guy's references to race, the superman, his ridicule for TSZ and his eagerness to dissociate N from the Nazis. Too much normative moralizing. I have no interest in seeing N through the lens of modernity.

The rest is fine, but that put my back up.

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PostSubject: Re: Nietzsche Mon May 28, 2012 4:31 pm

Then you assume that it is incorrect?
I am not so sure the infallibility of Nietzsche can be presumed just because of his other gifts.

I point to his popularity in modern times and amongst the young as evidence that this rendition may not be completely false.
Perhaps your argument is against the man himself and not the interpretation of him.

But such things, just as in the case of Jesus, remains uncertain.

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PostSubject: Re: Nietzsche Mon May 28, 2012 5:10 pm

You make demystification seem more like deconstruction.

What am I to come away with from this? That Nietzsche was a solitary wreck of a man, humiliated by women, who invented his philosophy as a coping mechanism?

This doesn't demystify anything. To say for example that his advice for dealing with women was to use a whip and then to point out that a woman used a whip on him (Lou) does not rationally address his original point, it merely ridicules him. But what it does do is reinforce the feminist angle that this guy is coming from.

In the same way, calling TSZ "boring", or the ubermensch "childish", as the guy does in the video, without expansion of these declarations, is worthless. It's just a dismissal.

You've gone on at length before at people dismissing your own arguments by calling them racist, sexist, homophobic, etc, or by drawing attention to your personal life. This is what is being done here.
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PostSubject: Re: Nietzsche Mon May 28, 2012 6:34 pm

I see it as a connection to his humanity.
What feminists or others take from it is determined by their particular motives.

I'm all for not making the person into an idol, as some do.
Knowing the source of his thinking only adds to his brilliance.
If others choose to use it to dismiss his thoughts then this their problem.

My issue with those that attack me personally as a method of dismissing my ideas is that they are using an easy method and that they fail to see the strength of overcoming these human weaknesses when supporting certain views that are unflattering.

I found this series quite balanced and honest.

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PostSubject: Re: Nietzsche Fri Nov 01, 2013 2:59 pm

Heidegger’s ShepHerd of Being and Nietzsche’s Satyr

Quote :
"One skill is needed - lost today, unfortunately - for the practice of reading as an art: the skill to ruminate, which cows possess but modern man lacks. This is why my writings will, for some time yet, remain difficult to digest."

In 1936 Heidegger began what would become a decade long series of seminars and lectures on Nietzsche. David Ferrell Krell goes so far as to say that ‘Nietzsche’s impact on Heidegger’s thought is second to none’.2 In the preface to his edited four volumes of seminars entitled Nietzsche, Heidegger explains that the lectures in these volumes ‘provide a view of the path of thought I followed from 1930 to the “Letter on Humanism” (1947)’.3 The influence of the Nietzsche lectures reaches even further since ‘Letter on Humanism’ initiates a series of questions on technology, dwelling, and the call to thinking in the wake of metaphysics. While the lectures reveal Heidegger’s ‘path’ they also give the contemporary reader a reflection on roads not chosen. Heidegger’s selection from Nietzsche, as well as his method of reading, tells us more about Heidegger than Nietzsche. For example, while Nietzsche is often concerned with the human body, its physiological functions and its animal nature, Heidegger curiously omits Nietzsche’s thought concerning the issue of man’s kinship with other animals.4 The lacuna suggests Heidegger’s own intentions, as well as crucial moments where he remains uncomfortable with Nietzsche’s philosophy as it vitally engages with issues of the human animal. At the intersection between man’s animal body and thinking, Heidegger and Nietzsche differ decidedly.

This essay will focus on Nietzsche’s satyr and Heidegger’s shepherd of being as representative figures for each philosopher and also of the differences between them. Implicit within this discussion is the way that the satyr and shepherd echo current issues for animal studies as it thinks through the relationship between man and animals and our own human animal being. Indeed, scholars engaged in such study cannot help but ask to what degree they are shepherding the animals about which they write, and also to what extent they are in implicated in animality. To forecast the argument of this essay, the satyr as both animal and man grapples with the tensions in this double way of being which is intimately woven into Nietzsche’s ontology. In contrast, the shepherd keeps the animals, including his own animal nature, at a distance as something to be herded or managed. Scholars working in animal studies have a similar task of recognising the ground from which they write - be it the intimate animality indicative of the satyr, or the distance or obfuscation of one’s animal nature as figured by the shepherd.

To be a bit more forceful in this claim, I have ventured from the ontology implicit in the satyr and the shepherd to the means by which they stage their eating, and I have equated eating, consumption, and incorporation with epistemology. The problem of the satyr is how he incorporates, makes singular and whole, his divided body (corpus). The satyr’s Dionysian feast is a frenzy of destruction that doubles the fragmented nature of his own being. His eating and his epistemological ability to know or make sense of his self and his world remains as fragmented as his human-animal nature. In contrast, Heidegger’s shepherd of being knows and manages his flock, but his eating (what Derrida calls his bien manger) is never explicitly discussed. The shepherd is stuck between his managing and eating, or between manage and manger. We know that the shepherd will take his sheep to the butcher but how the cutting up and eating (or epistemologically, how the divisions leading toward knowledge) take place gets averted.

For both Nietzsche and Heidegger, the relationship between animals and thought starts with the issue of digestion: eating as knowing and eating as incorporation. The connections between eating and knowing are extensive and both philosophers make use of them in different ways. Eating means taking the other from outside and possessing it and taking it in until there is no difference or distinction between self and other as the food is digested. Epistemologically, eating becomes a way of thinking about the outside or unknown in thought. How can the unknown ever be known except by making it like the self, the known? In other words, to know is to digest and incorporate the other."
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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Nietzsche Fri Nov 01, 2013 3:11 pm

Ha!!!
Brilliant!!!

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PostSubject: Nietzsche's naturalistic teleology. Thu Nov 07, 2013 5:47 pm

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PostSubject: Re: Nietzsche Thu Nov 07, 2013 8:57 pm

"My idea is that every specific body strives to become master over all space and to extend its force (--its will to power:) and to thrust back all that resists its extension. But it continually encounters similar efforts on the part of other bodies and ends by coming to an arrangement ("union") with those of them that are sufficiently related to it: thus they then conspire together for power. And the process goes on--"

from The Will to Power, s.636, Walter Kaufmann transl.


"[Anything which] is a living and not a dying body... will have to be an incarnate will to power, it will strive to grow, spread, seize, become predominant - not from any morality or immorality but because it is living and because life simply is will to power... 'Exploitation'... belongs to the essence of what lives, as a basic organic function; it is a consequence of the will to power, which is after all the will to life."

from Nietzsche's Beyond Good and Evil, s.259, Walter Kaufmann transl.



“And do you know what “the world” is to me? Shall I show it to you in my mirror? This world: a monster of energy, without beginning, without end; a firm, iron magnitude of force that does not grow bigger or smaller, that does not expend itself but only transforms itself; as a whole, of unalterable size, a household without expenses or losses, but likewise without increase or income; enclosed by “nothingness” as by a boundary; not something blurry or wasted, not something endlessly extended, but set in a definite space as a definite force, and not a space that might be “empty” here or there, but rather as force throughout, as a play of forces and waves of forces, at the same time one and many, increasing here and at the same time decreasing there; a sea of forces flowing and rushing together, eternally changing, eternally flooding back, with tremendous years of recurrence, with an ebb and a flood of its forms; out of the simplest forms striving toward the most complex, out of the stillest, most rigid, coldest forms striving toward the hottest, most turbulent, most self-contradictory, and then again returning home to the simple out of this abundance, out of the play of contradictions back to the joy of concord, still affirming itself in this uniformity of its courses and its years, blessing itself as that which must return eternally, as a becoming that knows no satiety, no disgust, no weariness: this, my Dionysian world of the eternally self- creating, the eternally self-destroying, this mystery world of the twofold voluptuous delight, my “beyond good and evil,” without goal, unless the joy of the circle is itself a goal; without will, unless a ring feels good will toward itself— do you want a name for this world? A solution for all of its riddles? A light for you, too, you best-concealed, strongest, most intrepid, most midnightly men?— This world is the will to power—and nothing besides! And you yourselves are also this will to power—and nothing besides!”
― Friedrich Nietzsche, The Will to Power
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PostSubject: Re: Nietzsche Fri Nov 15, 2013 5:54 am

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Nietzsche Fri Dec 20, 2013 3:02 pm

How does one attach a pdf file?  Anyways, a good read, "Nietzsche and Jung"

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Quote :
From Part I, it is evident that the models of opposites held by Nietzsche and
Jung do not adhere completely to the theory of incommensurable opposites that I
posed in Chapter 1 of this book. There the proto-theory held that (1) opposites
are incommensurable; (2) opposites are related only by contradiction; (3) there is
no primary member in the binary pair; and (4) a third point of reference is required
to maintain the opposition. Both Nietzsche’s and Jung’s model adamantly deny
(1) and (2) and agree with (3) in varying degrees. They are in disagreement over
(4), where Jung’s model is in favour but Nietzsche’s model is not.

Also, this forum really needs a sub-forum within the Lyceum forum for just Nietzsche where all thoughts on Nietzsche can be more organized, not just one dedicated thread and posts all over the place.
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PostSubject: Anti-Christ Tue Dec 24, 2013 2:27 pm

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PostSubject: Re: Nietzsche Fri Jan 17, 2014 11:10 am

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Nietzsche Mon Feb 10, 2014 1:04 pm

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and some other articles from [You must be registered and logged in to see this link.]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Nietzsche Tue Feb 11, 2014 10:07 pm

"Nietzsche, Philosopher, Psychologist, Antichrist" - Walter Arnold Kaufmann

ishare.edu.sina.com.cn/download.php?fileid=7428626
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PostSubject: Re: Nietzsche Sat Feb 22, 2014 9:01 pm

WTP pdf

evankozierachi.com/uploads/Nietzsche_-_The_Will_To_Power_-_Trans_Kaufmann.pdf
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PostSubject: Re: Nietzsche Mon Mar 03, 2014 5:45 pm

At Nietzsche's feet are placed modern constructs of perspectivism, the ubermensch, nihilism...fascism, anti-Antisemitism...and so on.

My positions, in brief:

Perspectivism - This is not a "say and think anything you like" or a "get out of jail, for free" card.
The idea that all conscious mind must live within the consequence of their own perceptions - being forced to benefit or pay the price - is not the same as saying that all opinions are equally valid, and or valuable, or equally useful.

Übermensch - This is not an allusion to some muscled, strong-man, that can leap tall buildings in a single bound.
The concept is in reference to man, a coming man, and time - the overcomnig of his own resentment in relation to his own nature, as a temporal becoming.

This psychological leap, over the tall building of human resentiment, concerning his own mortality, is a leap of power.
It would manifest as something tangible, as a psychological attitude the others would sense, and it would affect all aspects of a human becomings demeanor, value judgments, behavior.

Nihilism - The word is accepted by Nietzsche as a declaration of his own positions against the prevailing Modern nihilism.
He was a nihilist in that he accepted the reality of no universal morals, and no universal, purpose, and meaning, and that he annulled the nihilism of modern man, the 'last man'.
He nullified the nil...which was an indirect way of saying that he reaffirmed the real, the natural, the world as it is, and rejected the manmade constructs being used to comfort and help the weak, herd psychology, deal with it.

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PostSubject: Re: Nietzsche Fri Apr 25, 2014 2:07 pm

Quote :
The saying from the well−known written epitaph, “as an old man negligent
and trivial” is applicable also to the old age of Hellenism. The instantaneous, the witty, the foolish, and the
capricious—these are its loftiest divinities, the fifth state, that of the slave (or at least the feelings of a slave)
now come to rule. And if it is possible to talk still of a “Greek serenity,” it is the serenity of the slave, who has
no idea how to take responsibility for anything difficult, how to strive for anything great, or how to value
anything in the past or future higher than the present.
It was this appearance of “Greek serenity” which so outraged the profound and fearful natures of the first four
centuries of Christianity. To them this feminine flight from seriousness and terror, this cowardly
self−satisfaction with comfortable consumption, seemed not only despicable but also the essentially
anti−Christian frame of mind. And to the influence of this outrage we can ascribe the fact that the view of
Greek antiquity as a time of rose−colored serenity lasted for centuries with almost invincible tenacity, as if
Greek antiquity had never produced a sixth century, with its birth of tragedy, its mystery cults, its Pythagoras
and Heraclitus, indeed, as if the artistic works of the great age simply did not exist—although these works,
each and every one of them, cannot be explained at all on the grounds of such a senile joy in existence and
serenity, moods appropriate to a slave, or of things which testify to a completely different world view as the
basis of their existence
--The Birth of Tragedy.
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PostSubject: Re: Nietzsche Fri May 16, 2014 12:53 pm

Satyr wrote:
This is so hilarious I had to link to it here.
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Nietzsche has become that character/caricature the modern uses to symbolize Traditionalism or aspects of pre-Socratic Hellenism, and/or Paganism.
We can say that he has become the poster-child of what has been called cthonic culture.
Nietzsche becomes Nietzscheanism, like Darwin becomes Darwinism when using Evolution Theory to apply to the species homo sapient and to human constructs, such as society, culture, etc.

It acquires that blanket emotional effect, words like "racist," or "racism", and/or "sexism," and/or "homophobia," and/or "Paternalism" has on the psychology of the typical modern mind.
We can all come up with many more such emotion inducing terms, but let's not digress.  

Nietzsche, although simply modernizing very ancient ideas, all of which could be traced back to Heraclitus, and to Hinduism, and further back to the early Indo-European peoples, also known as Aryans (another dirty word), is the only source of information many of these "individuals" have about these ideologies or these memetic propositions.
Before Nietzsche moderns had no way of connecting themselves to that long-forgotten, by them, past.  
They assume that Nietzsche invented these positions, and so he becomes a kind of bogeyman, an idol to be slandered, ridiculed and dismissed, so as to deal with those who idolize this very same idol.
A Jesus-like character.
Subsequently all who agree, or have knowledge of this past, are automatically referred to the only source they know of....which is Nietzsche, and nobody else.
He was, after all, the sharpest and most eloquent speaker to recall this not so forgotten past.    

Of course we get the usual psychological insults, and patronizing assaults, which pretend to be dealing with the ideas, but are really circumventing them to attack the personalities proposing these ideas.
A blanket character assassination that begins with the characters rather than the concepts - a mass ad hominem assault.

I was, at first, confused by the term "Nietzschean," when I first encountered it, given the man's own positions about idols and followers, but then I came across the Sauwelios types, then I, sort of, understood how an idea can be contradicted by the ones seduced by it.
Later I came across the Contra-Nietzsche  types, who idolized by antagonizing...like when Christians validate Satan by rejecting him, turning him into a seductive character for all who think Christians are retards.

The average Modern's despair when facing the reality of existence can be understood.
Nature can be cruel, when using human moral standards to define her.
The Modern needs to put a face on the concept to make sense of it, and to then slander and dismiss it.
For the average Modern, Nietzsche insights on human nature, and on the emergence of a particular kind of human psychology in his and our modern times, and his application of ancient Indo-European, Pagan, positions in regards to life, humanity and existence, in general, merge into a singular anathema: Nietzschean.

Now, it is true that many morons take insights into race, sex, and homosexuality, and use them to cope with their own insecurities, but this is also true of liberals, communists, Christians and every fuckin' turd who adopts an idea without having a clue as to why he does so, and no interest in exploring the concept outside the context of his own emotional needs.
To use what an uneducated redneck or some drug addicted skinhead says about race, to then ridicule race realism, or a well-argued position on why race is not a human fabrication, is not only disingenuous, but it exposes the psychological motives of the people who fall into using this easy method of self-validation.
What a moron says about Christianity, for instance, is not a reason to dismiss Christianity, no more than it is a good reason to dismiss Democracy by using what an illiterate imbecile says about it.

We can think about all sorts of psychological reasons as to why most people insist on simply accepting the prevailing moral and cultural mythologies, but before we do so, we must deal with the mythologies themselves.

It's what I've encountered when dealing with Creationists and Liberals, when they evoke Darwin, in the form of a blaspheming "Darwinism" attack, to reject the application of Evolution Theory when discussing human behavior and human societies.  
Simply calling someone a Darwinist, it seems, suffices to deal with the uniform application of Evolution Theory, allwoing humanity to be excluded for no apparent reason.
Nietzscheanism is now a method of shaming the other, trying to selectively apply Nietzsche's insights, or it has become the easy way of preventing Indo-European Paganism from entering the dialogue.


This is well-said.

Consider this.

Sloterdijk wrote:
"I would like to describe the Nietzsche-event as a catastrophe in the history of language and put the argument that his intervention as a literary new­ evangelist constitutes an incision in old Europe's conditions of understanding.

With Marshall Mc­ Luhan, I presuppose that understanding between people in societies-above all, what they are and achieve in general-has an autoplastic meaning. These conditions of communication provide groups with a redundancy in which they can vibrate.They imprint on such groups the rhythms and models by which they are able to recognize themselves and by which they repeat themselves as almost the same. They produce a consensus in which they perform the eternal return of the same in the form of a spoken song. Languages are instruments of group narcissism, played so as to tune and retune the player; they make their speakers ring in singular tonalities of self-excitation. They are systems of melodies for recognition, which nearly always delineate the whole program as well. Languages are not primarily used for what is today called the passing on of information, but serve to form communicating group-bodies. People possess lan­guage so that they can speak of their own merits [Vorziigen]-and not least of the unsurpassable merit of being able to talk up these merits in their own language. First, and for the most part, people are not concerned to draw each other's attention to states of affairs, but aim instead to incorporate states of affairs into a glory. The different speaker-groups of history-all the various tribes and peoples-are self-praising entities that avail themselves of their own inimitable idiom as part of a psychosocial contest played to gain advantage for themselves. In this sense, before it becomes technical, all speaking serves to enhance and venerate the speaker; and even technical discourses are committed, albeit indirectly, to glorifying technicians. Languages of self-criticism are also borne by a function of self­ enhancement. And even masochism works to announce the distinctiveness of the tortured indi­vidual. When used in accordance with its constitutive function of primary narcissism, language says one and the same thing over and again: that nothing better could have happened to the speaker than, precisely, to have been who he is, to have been who he is at this place and in this language, and to bear witness to the merit of his being in his own skin.

The fact that primary narcissism first became observable with ethnic groups and kingdoms before going on to become a feature of nations, bristling with weapons and classics at the dawn of modern times...

As for the individual, the wait would be lengthier before self-affirmation could step out of the shadows of sin. It did this in the form of amour-propre in the 18th century, that ofholy self­ interest [Selbstsucht] in the 19th, that of narcissism in the 20th, and that of self-design in the 21st. Nietzsche was probably the only theoretician of language of modern times to have had this funda­ mental relation in mind. For, in deriving prayer from a people's exhilaration at its own self-assertion, he states: "it projects the pleasure it takes in itself (...) into a being that it can thank for all of this. Man is grateful for himself: and this is why one needs a god."And, in a more general way, we can read in an earlier text: "It is a beautiful folly, speaking: with it humans dance over all things." In the reconstruction of religious affects from self-referential gratitude, language comes to be determined as a medium enabling those that speak to say out loud the reasons why they are on top. This is why the profession of faith in one's own modus vivendi is the most distinguished speech-act. It is the eulogistic gesture par excellence. With this derivation of distinction, speech and silence are defined as modes of exhilaration, which confess to themselves. In both what is advanced is a voluntary declaration of success in the pursuit of Being: in speech as manifestation of right and power; and in silence as an authorized quiet whose presuppositions require no defending."[Nietzsche Apsotle]

(Another great book.)

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PostSubject: Re: Nietzsche Fri May 16, 2014 1:09 pm

Did you send me this "great book"?
See, now I hunger for it.
There is very little, out there, that can be called "great", by me.
Most of it a drab repetition of the shared narrative.

Feed me, this morsel of goodness.

I hunger for the exceptional, the rare...I hunger for this mind.


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PostSubject: Re: Nietzsche Mon May 19, 2014 12:45 pm

Under consideration....
Nieatzsche, Friedrich wrote:
Once more the origin of scholars - The wish to preserve oneself is the symptom of a condition of distress, of a limitation of the really fundamental instinct of life which aims at the expansion of power and, wishing for that, frequently risks and even sacrifices self-preservation. It should be considered symptomatic when some philosophers-for example, Spinoza who was consumptive-considered the instinct of self-preservation decisive and had to see it that way; for they were individuals in conditions of distress [Notlagen]...and in nature it is not conditions of distress that are dominant but overflow and squandering, even to the point of absurdity. The struggle for existence is an exception, a temporary restriction of the will to life. the great and small struggle always revolves around superiority, around growth and expansion, around power-in accordance with the will to power which is the will of life. (GS:291-292/KSA 3:585-586)


---Energy as the non-diminishing force, the absolute omnipotence, pooling, ebbing, flowing - Flux
The metaphor of "overflowing" implies a containment exceeding its capacity to contain itself.
Since to posit a boundary, a container, a limit, is to insinuate what lies outside of it, in this case the existing contained by the non-existing, constituting it a "noetic" boundary, there is only flowing, and nothing over and beyond this.
Fluidity can, of course, be baptized as perfection, or Being, or using any metaphor which is but a projection of the mind that contradicts the experienced.
Therefore, to be perfect would be accompanied by no desire, a non-desire to alter this perfection...and yet one can baptize this constant change as perfection either to deny existence, in a Jewish way, or t embrace it in the Hellenic way.
The same can be said about power. Omnipotence would be a state of not desiring power, of being overpowering in an of itself.

---Will as the agency directing an aggregate accumulation of energies.
To will something is to expose a lack in that which is willed.
When one will life it is only because he lacks it to an extent beyond the ephemeral.
When one will power one does so from a position of relative weakness.
One wills what is absent.
Overflowing only makes sense in relation to an organism, which having accumulated enough energies to self-maintain, is brimming with excess energies, seeking a direction to flow towards.
Overflowing only makes sense in relation to an organism in need, desiring, willing, and accumulating to sustain and to increase itself in relation to otherness.

---Are organism emerging constitutes a part of existence/reality, reflecting the conditions it is a product of.
Its essence, spirit, its soul -all words referring to the manifestation of its past/nature- mirrors the environment it emerged within and was made possible through.
One is not independent from the past (nature), but one is dependent upon them and a reflection of their essence.
And so appearance is not accidental, nor incidental.
The past's limitation is one of potential, as this is determined by the inherited levels of organization (order, symmetry - body/mind, expressed as beauty/intelligence). Surpassing this limitation involves a focus of will, which presupposes a control of some degree of whatever energies have been inherited (genes), and/or accumulated (knowledge, experience - memes).
An organism organizes because it emerges in a state of reorganizing. It is under pressure to dissolve and reintegrate into the Flux. This pressure is experiences as need - pain/suffering, and it is what is called powerlessness/weakness.
It increases its organization, (will to...) because it emerges incompletely organized, in relation to other organizing parts of reality - this incompleteness is its imperfection, that must be re-evaluated, reaffirmed, constantly - survival - and like all values judgments it is one based on juxtaposition, by an external consciousnesses or one detaching from the (inter)activities.
This detachment is called objectivity - a subjective evaluation free, as much as possible - from self-interested prejudices/corruption, the ego taken out of the perception.
This state is the Flux, or the fluidity of life.

---Stress is the experience of this relating to otherness.
A precondition of organizing is an already inherited level of organization, which must then be preserved if growth can ensure, or can exceed itself.
Stress is interpreted, experienced, by the organism as need.
Need is self-preservation, or the defense of what has been accumulated and ordered, sensed by the nervous system as a pulling.
In other words, to will power is to possess, to have inherited, some degree of power, which you must then preserve so as to ad to it.
Static - a condition of self-maintenance where no excess energies can be directed towards growth (procreation, creation, willing). It is a state of stress, retarded in development but still in a state of agon.

---Stoic:The squandering of energies disregarding survival, in relation to the perceived inevitable end.
The Jew convinced of some end where nothing is lost, will live as if every moment, every deed, has a weight beyond the immediate. The miserly, collector of energies, beyond the immediate survival needs.
To facilitate this process the pity factor is used, manipulating man's inherit survival needs and his existential anxieties/fears. The other must also be given a universal goal, to aim for - not in relation to past, but to the coming future where nothing will be in vain. This offers the stoic mind a seductive alternative to its positions. The Hellenic spirit is brought down tot he level of the miser, feeding into the its premisses and validating them.

---Paradox - beyond the linguistic forms of ideas coming into contact with realities, the paradox of the stoic position comes about in relation to the Nihilistic Judeo-Christian one.
The absurdity of willing what is undesirable, and impossible : Being.
A willing of power, if considered within the contexts of linguistics (reflecting noetic methods), would be a willing of one's own end.
This Jewish position of accumulation becoming until Being is achieved, is contradicted by the playfulness of the Hellenic spirit, that wills only for what it needs, in the immediate, and then only after it has determined the bare essentials.
Squandering takes on the form of generosity. A sipping over of excesses, with no focus, so as to remain light (Live Lightly, ΜΗΔΕΝ ΑΓΑΝ).
The spirit not of excess, but of "just enough, and no more."

---If Plato is to be taken as the "first" metaphysician, and Nietzsche as the "last," then Modernity,a s we live it, is contained between the thinking of these two minds, one announcing the birth of what will become Modernity, and the other diagnosing its death.
In between the dialogue settles upon the direction and how much of the truth can be exposed to the masses, who cannot bear the "truth."
Cynicism, pessimism, all symptoms of this small awareness of existence, by those who could not deal with anything but the annulment of reality, and the establishment of a man-made world full of consistent, reliable, rules of behavior and thinking.

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PostSubject: Re: Nietzsche Mon May 19, 2014 1:27 pm

What knowledge did Socrates bring back from Thrace?
Why was Plato so critical of Protagoras and his desire to impress the simple, thinking only of the present?

Democracy was a symptom of things to some.
An army would have to be in excess of what a culture would provide for, to keep the manpower necessary to maintain a world-wide domination, possible.
Best to feed them half-truths, or tech them a form of selflessness, cynicism, nihilism, that would render them harmless and still productive.

To seduce an inferior it is necessary that you flatter him/her, feeding him lies and delusions which fit into his nature....then denying that there is such a thing as human nature.
Nietzsche has now become Jewified, castrated, domesticated...not that he did not intend for this to happen as a necessary part of the continuance.
The idol-breaker is idolized, and minds spend decades studying him as the world passes them by outside their study's windows.
We witnessed a mini-version of this integration of the threatening into the median, with Heidegger, while others are ignored and ridiculed.

The virus seizes upon the nature of the host to spread its contamination.
A slight admiration as to the dis-ease's tenacity is expanded into a political stance.
The nobility of wanting the virus to purge the host of its weakness, becomes a method of assimilating the host into the viral world-view - the host's generosity, its potlatch nature, becomes a way of accumulating, and hoarding, more resources.

The superior feeds the inferiors to make itself possible - amor fati.

Did not the Bible-pushers seize upon the Oracle's cryptic ways, to pretend that it is more than what it is?

Democracy = a necessary evil.
The circumstances dictate the tactics that can be used successfully.


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PostSubject: Re: Nietzsche Sun Jan 18, 2015 6:56 pm

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PostSubject: Re: Nietzsche Thu Oct 15, 2015 10:13 am

Nietzsche's 171st bd.

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"No one can construct for you the bridge upon which precisely you must cross the stream of life, no one but you yourself alone." [UM, 'Schopenhauer']

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Nietzsche Thu Oct 15, 2015 2:44 pm

For the illustrations:

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It is authoritatively accepted that Salome is an unreliable reference of Nietzsche, but I'd like to think he had had this:
Nietzsche wrote:
From what Stars have we fallen to meet each other here.
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PostSubject: Re: Nietzsche Thu Oct 15, 2015 2:48 pm

Hrodeberto wrote:
Appropriately in observance.

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I like that…, thanks.

He wished nothing but the opposite of his self-idolatory and discipleship, and its why I picked and posted that quote of his. Find and carve your own road.


Quote :
"Speech held at Nietzsche's Coffin

on the occasion of the memorial gathering at the Nietzsche Archive in Weimar

on August 27, 1900.

Dr. Ernst Horneffer, Nietzsche-Vorträge,
Verlag von Dr. Werner Klinkhardt, Leipzig 1908, p. 133 ff.

Many voices will be heard at Nietzsche's grave, for the hour has arrived in which his word has reached even the remotest listeners where every soul resounds in some way.  And thus they will let their voices be heard on this occasion in one way or another.  

When I am asked to speak in this silent, serious house, in which this great one slowly perished, when I am asked to speak a word by those who were nearest to him, then I can only do it in such a way that I share my own emotions of the moment. Only in this way is it the way that he who passed away would have approved of it.  Thus, I can not fail that my words will express the mood and the emotions of a certain youth of the day, of a certain link in the chain of generations.  And what is more, they will also express my most personal feelings that I can not deny in this moment if I want that what I say does not lack color and meaning.  And thus, following my feelings, with the truth that this holy hour presents as my duty to me, I say:  at the grave of this man, any mourning is forbidden.  

May those who were near to him from his early youth on by way of kinship or by way of friendship ties, may they, in memory of his lively image, an image full of secrets, tenderness, of solemn beauty and of noble greatness, give expression to their pain.  We honor this pain.  They ultimately lose something incredible, something, the value of which can not be measured by anyone of us who is not part of their circle.  However, we, who did not have the opportunity to get to know him as a man, but who have come so close to him, up to the threshold -- at this threshold, however, we are confronted with the impossibility -- we, who can only grasp his intellectual legacy, we may not mourn.  All mourning can easily turn into complaint and regret, and who are we that we would be allowed to voice regrets with respect to this life!  O no, this man forbids us to show our compassion! every compassion that we small, short-lived people of this day can offer this life, will make us despicable.  This man is too proud that he would want anyone to show him compassion.  After all, he is the great protagonist who also accepts his own life and would not want to have changed it, not in retrospect, not in future, not in all eternity.  And in the face of this we should mourn and show compassion?

Let us take a look at his life.  Very early, against all expectations, he is recognized as of rare importance.  Against all tradition, he is endowed with positions of esteem, even before he has completed his preparation for them.  One did not wait until he applied for such position(s), one offers them to him out of one's own accord.   And his first writings have impact.  His circle of friend surround the young thinker who, already here, speaks like a prophet, in agreement, nay, in jubilation.  And more than that: fate leads him to that great artist the image of which was surrounded by controversy then and now but whom one can not deny that he is a great artist and will never be able to deny it.  I believe that Nietzsche would have wanted the name of Richard Wagner mentioned here.  Through his relationship, a peculiar glamour surrounded his early years. Through it, he learned to revere someone from the bottom of his heart, something that he, in his later life, would have to unlearn. What an emotion for the one who, in his later life, would have nothing left to revere, since he felt everything as being beneath him!

Yet, everything turned out quite differently.  His great official career which one foresaw after his first successes, it could not be realized.  And his friends were alienated from him, one by one.  However, who should have been able to follow him when he went his own path?  However, the decisive break was this, the break-up of his relationship with Richard Wagner.  With it, he became the great lonely one.  However, I ask you:  was this sacrifice not necessary?  How should he have found the freedom to embark on his work -- and no work required greater freedom! -- if he would not have broken this bridge behind him?  Thus, from that moment on, we see him lead the life of an unsteady wanderer that led him to the highest mountain peaks and to the remains of an old culture.  A peculiar image how he thus, even the last shackle removed from him, surrounded by a sea of freedom, created his work.  It is hardly imaginable, in the suppressed, narrow confines of our days, this over-abundance of freedom!  He lived like a royal, splendid hermit of the mind, such as our times, in his opinion, completely lacked.  For all times, his life serves as the great school of independence.

And what did he turn in during this time?   He became the most searching, most investigative, most thoroughly digging mind that ventured into the deepest crevices; and he became the most active mind in whose work not only sparks and splinters flew about, nay, also great blocks and chunks; he turned into the most sensitive mind that felt the slightest trembling of the human soul, sensed it and expressed it in our heavy language, and above all:  he became the genius of the heart that paralyses every resistance, the great wizard and magician to all, to whom everyone who has heard his voice once, will be beholden.  And thus he created work after work.  Ever higher did he climb, ever more hurriedly, up to the highest peak, where he was just about to take his last, great look around -- when he was struck by lightning.  

However, when one admires and blesses this proud life, one might, perhaps, view his sudden break-down at the decisive hour as something that should be eternally mourned and regretted. I understand this very well, and yet, I ask here:  would one even want to have more?  First, we did not want to accept his treasurers, and now, we can not get enough of them.  I think that this man dug gold, poured out gold, enough to satisfy every craving.  Perhaps this is why I who is fortunate enough to work with his writings, hold this opinion. If one looks at the entire wealth of his body of work and to what extent some of his works, particularly in the last years, were in everyone's hands, and  also that they are only bits and pieces of his entire body of work, then one asks oneself:  could more even have been possible?

And finally this death.  Nietzsche once asked himself if he would perish in a storm or if he would go out like a light.  Both has been fulfilled.  First, he perished in a storm, and then he went out like a light.  This two-fold death can, if one wants, have a meaning.  Nietzsche was able to make do without mankind; the question is only if mankind can make do without Nietzsche.   It is as if Nietzsche, with the kind of death that he died, wanted to invoke a terrible punishment.  Just when he had reached his last peak, when it would not take much longer that he would be recognized, he vanished, but not entirely!  A remainder of him was left behind, enough, to teach us what we had missed!  We still saw him, his noble head, full of royal pride, from which his hair flowed softly and fully, as if, from the origins of mankind, a sage had reappeared.

Thus, the more he languished, he awakened longing after longing, and grew all the livelier.  This can be said of this death:  one should mourn the dead and not the living.  This man who is lying in this coffin here, he is not dead; we who are surrounding him, we are shadows, mere death-like shadows compared to the abundant life that blossoms in this coffin.   There has never been a more lively dead corpse!  And this victorious thought, I believe, could even bring comfort to the heart of she who is suffering the greatest pain, into the heart of his sister, whose life was entirely dedicated to taking care of the deceased.  It is not night that is breaking out with the death of this man, as with the death of other men; it is a morning, a new day.  We shall yet experience and see an infinite number of dawns.  How everything will appear bathed in their light!  Do we not feel it?  I believe to see how the dead man is rising, how he is getting up -- and to his feet, a world is crumbling.  

If is not as if we would believe that we could already understand his worth, today.  We have no knowledge of him.  It is as if we were standing at a seashore; the waves are lapping at us, we can hear them with our ears, but we can not fathom the vastness of this sea.  We only know that Nietzsche is arriving, that he is coming closer and closer, that he is rising higher and higher; there is no escape:  Nietzsche is growing.  Do we not hear the spirits that he sent out and that are hovering above us in the air?  They are close, the dangerous, the sinister, yet refreshig and strengthening tides that he prophesied.  Let us wait -- only for a while, and all old ice will melt.  

We are not mourning at this coffin.  It is not as if we did not know that this life was a life of utmost suffering, yet, I dare to say that this man who brought the highest happiness that an entire mankind can not fathom, himself, was certainly the most unhappy man who ever walked the earth.  He knew pain as no man has ever known it, bodily pain and pain of the soul, as if fate wanted to revenge itself on him, revenge itself on him for all joy that would go out from him, as if it would only have granted him to pour out his joy for this price.  We know that everything that Nietzsche accomplished, he accomplished "in spite". -- When we leaf through his writings here at night, and if we come across one of his letters to a friend of his youth, out of his loneliness, out of his cave, in which he asks his friend to pat his children on their heads in his name, and when he, so-to-say, in foreboding of his fate bemoans his fate and calls out, woe! what if?  what if he would, at some time, not be able to bear this loneliness, anymore!   thus we would need music as Saul did, in order to keep himself going; fortunately, fate also put a faithful David at his side -- there are tunes in Nietzsche that even break the hardest heart.  And yet!  The searching for the most sinister, most questionable aspects of life without trembling, that is what Nietzsche teaches us, acceptance of even the strangest, most inexplicable fate!  Well, then!  Let us prove Nietzsche's teachings, first and above all, here and now, in the face of his death!  Here, there is a strange fate.  Here, in front of us, in this coffin, lies Friedrich Nietzsche who had ventured out in order to return, who still had wanted to spread his own teachings, who had pleaded with his fate: save me for a great victory.  Let us fully keep this in mind -- yet let us not mourn.  

The representatives of mankind visit Zarathustra in order to tempt him; they want to tempt him to give in to his last sin, to have compassion with the higher man.  Is it not as if the leaf has turned and as if Nietzsche is now visiting mankind, as if he, with his life and with his fate, wants to tempt mankind, as if he wants to tempt it to commit its last sin, to show compassion with the highest man?  That his fate, that the pain of his fate is thus, that in its face, if it is spread from generation to generation, ultimately, all of mankind could break, I do not doubt.  There has never been anything more tragic in all of mankind's history.  Nietzsche's life and fate will forever remain the standard by which his teachings are judged.  And just for that, let us move on!  Let us withstand!  The great noon will never come when we do not overcome this first challenge -- and after us all generations.  I know, my speech sounds peculiar.  However, only then will his work not have been laid before us in vain, when we embark on meeting this challenge.  As expression of my gratitude, as my vow for now and for the future, I call out these words over the grave of Friedrich Nietzsche, who has met the most untimely death of all:  amor fati!

»Höchstes Gestirn des Seins!
Ewiger Bildwerke Tafel!
Du kommst zu mir? –
Was keiner erschaut hat,
deine stumme Schönheit –
wie? sie flieht vor meinen Blicken nicht?

Schild der Notwendigkeit!
Ewiger Bildwerke Tafel!
– aber du weißt es ja:
was alle hassen, was allein ich liebe,
daß du ewig bist!
daß du notwendig bist!
Meine Liebe entzündet
sich ewig nur an der Notwendigkeit.

Schild der Notwendigkeit!
Höchstes Gestirn des Seins!
– das kein Wunsch erreicht,
das kein Nein befleckt,
ewiges Ja des Seins,
ewig bin ich dein Ja:
denn ich liebe dich, o Ewigkeit.«"

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Nietzsche Thu Oct 15, 2015 3:47 pm

I like that quote. It coincides with a topic that keeps coming up lately: stream of consciousness. After I knew a comrade had recovered from a night of vodka during which time he had contacted me on relevance of the subject I messaged back about our timeless streams which even the patient flowing can carve through the most stubborn peaks. After all, it's all malleable.

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PostSubject: Re: Nietzsche Fri Oct 16, 2015 12:54 am

Stefan Zweig wrote:
I know that the psychiater will see
in this exhilarated, ecstatic self-glorification
the euphoria, the final flash of
joy, of the doomed, the stigma of
megalomania, the self-exaltation typical
in certain forms of insanity. But
yet I ask, has any other man immortalized
with such crystalline clearness
the state of creative frenzy? For
this is the unique, the unprecedented
miracle of Nietzsche's last work — that
a supreme degree of clarity accompanied
the climax of his somnambulistic
frenzy, that the wisdom of the serpent
dwelt with him in the very midst of its
bacchantic fury. All others thus self-deified,
those whose souls Dionysus has
made drunken, have maundered and
lost themselves in misty obscurities.
They have spoken vaguely and confusedly,
as men in dreams. All others
who have gazed into the abyss have
used an Orphic, a Pythian, a weird,
mysterious speech that carries dread
but not understanding to our minds,
and that our intellect refuses to comprehend.
But Nietzsche was as clear as.
crystal in the midst of his frenzy. His
words are keen and precise in the very
flame of the tripod.  Possibly there
never was another living man who bent
over the brink' of madness so intensely
clear-sighted and conscious, so unshrinking
and free from dizziness.
Nietzsche's language is never colored,
never' clouded with mystery. On the
contrary, at no time was he clearer and
truer than during those last few moments
when he was, so to speak,
irradiated by the mystery of existence.
To be sure, it was a dangerous radiance
that made his soul so luminous. It was
the weird, morbid glow of a midnight
sun falling over icebergs. It was a
northern light of the soul that fills the
beholder with awe but does not warm dynamite.'
or vivify. . . . Nietzsche's collapse was
a sort of flame-death. His spirit was
consumed on its own altar-fire..

Quote :
He into whose eyes
the spirit has gazed too deeply is blind
forever after

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PostSubject: Re: Nietzsche Fri Oct 16, 2015 1:08 am

Quote :
Not long after the Nietzsches took up residence in Villa Silberblick, Kessler stopped in. “The house lies on a hill above the city in a newly planted but still rather bare garden,” he wrote in his diary. Förster-Nietzsche told him that her brother liked the new house—upon arriving he had wandered from room to room chanting, “palazzo, palazzo.” That story and other tales of Nietzsche’s behavior unsettled Kessler. “She seems to have become so accustomed to treating her brother as a stammering child that she no longer seems to feel the horrible tragedy of it all.”

It also appears to be the first time that Kessler encountered Nietzsche—to use the word “met” would be misleading.


"He[Nietzsche] lay sleeping on a sofa. The mighty head rested, as if too heavy for his neck, sunk on his chest, hanging halfway to the right. The forehead is quite colossal, the mane of his hair still dark brown, and also the shaggy, swollen moustache. There are wide, black-brown shadows sunk deep under his eyes into his cheeks. In his flat, loose face deep furrows from thought and desire are engraved but gradually fading and becoming smooth again. The hands are like wax, with greenish-violet veins, and somewhat swollen, like those of a corpse."

Quote :
Kessler arrived home from reserve duty to find a telegram waiting. “This morning my deeply loved brother passed away unexpectedly,” wrote Förster-Nietzsche. “Monday afternoon at 5 p.m. the funeral in the Nietzsche Archive. Please come if possible.” There was no “if” about it. Kessler booked a train ticket to Weimar for the next day. When he arrived, he found that Förster-Nietzsche was “very upset.”

Nietzsche’s body had been laid out in a coffin lined with white damask and linen, his half-opened eyes suggesting he was merely sleeping. “His last sickness gave him a pitifully drawn and emaciated expression, but the large, puffy, frost-gray moustache hides the pain of the mouth,” observed Kessler. “And this splendid form appears everywhere through the emaciation: the wide, arched forehead, the robust, powerful jaw and cheekbone appear still more sharply under the skin than when he was alive. The total impression is one of strength despite the pain.”

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PostSubject: Re: Nietzsche Fri Oct 16, 2015 6:41 am

Beautiful poem, Perpetual.

Its perfect.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Nietzsche Fri Oct 16, 2015 3:22 pm

Lyssa wrote:
Beautiful poem, Perpetual.

Its perfect.

Ralph Fiennes character in the film The Grand Budapest Hotel is based on Stefan Zweig, if you didn't know.
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PostSubject: Re: Nietzsche Fri Oct 16, 2015 3:24 pm

I wasn't aware, thank you.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Nietzsche Wed Dec 02, 2015 3:02 pm

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PostSubject: Re: Nietzsche Mon Feb 15, 2016 12:36 pm

Nietzsche wrote:
"1. Of prime necessity is life: a style should live.

2. Style should be suited to the specific person with whom you wish to communicate. (The law of mutual relation.)

3. First, one must determine precisely “what-and-what do I wish to say and present,” before you may write. Writing must be mimicry.

4. Since the writer lacks many of the speaker’s means, he must in general have for his model a very expressive kind of presentation of necessity, the written copy will appear much paler.

5. The richness of life reveals itself through a richness of gestures. One must learn to feel everything — the length and retarding of sentences, interpunctuations, the choice of words, the pausing, the sequence of arguments — like gestures.

6. Be careful with periods! Only those people who also have long duration of breath while speaking are entitled to periods. With most people, the period is a matter of affectation.

7. Style ought to prove that one believes in an idea; not only that one thinks it but also feels it.

8. The more abstract a truth which one wishes to teach, the more one must first entice the senses.

9. Strategy on the part of the good writer of prose consists of choosing his means for stepping close to poetry but never stepping into it.

10. It is not good manners or clever to deprive one’s reader of the most obvious objections. It is very good manners and very clever to leave it to one’s reader alone to pronounce the ultimate quintessence of our wisdom."

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Nietzsche Sun Mar 13, 2016 10:04 pm

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PostSubject: Re: Nietzsche Thu Apr 07, 2016 11:28 pm

.


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