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Beware lest in fighting your demons, and battling with tyranny and injustice you do not become as your detractors, for no greater defeat hath man than to be so conquered by his opponent as to assume the subversive vices of those who seek this very end your demons seek t impose upon you paraphrased.

The light that shines leading the path to truth and liberty for the annihilators of freedom is a blazing furnace threatening their demise. War is a terrible thing, to live enchained is to inadvertently empower the wicked by their silence condoning the public wrong inflicted upon one, shielding the million wrongs they must impose upon others less able to communicate their woe. It is not my lot nor your task to judge those who preside in power, monarchs of a gruesome era greater feted by reward in their inclusion in the suffering of a dying eternal light. There is great profit to be gained for the torture of great minds and thinkers and evil prosper greater when men collude and do nothing. Psychological warfare bears no scars, holds no evidence, is unwitnessed. The greatest travesty is the laying of blame at the dismantled and defamed alter of God and his Saints for the sins of the earth gods*, a title they cunningly connive to assume, given the privilege and impunity it accords the wise and noble who by merit are afforded freedom of the people, a diplomatic trust further exploited by the same said rogue. Nietzsche saif ''God is dead'' most know this, exemplified by the sheer bloody minded evil and witchery that proliferates about us.

Nietzsches truth is undoubtedly immense in its depth yet he too was greatly tormented and dignified in his suffering, the Saintly are known to endure the onslaughts of purveyors of ignorance of paths of self damnation well. Witchery makes a mockery of wisdom, reason, sense and rationale, of propriety, decorum and anal encompassing love for a humanity portrayed as the obstructants and sinners. A people are as free and peaceable, enlightened and unified as the prowess of the establishment. To cast the sins of evil incompetents upon the ancient lores of scripture to exonerate these fiends is not only a blasphemy but ensures an absence of responsibility and accountability for the suffering and struggle of the people caused by the aforementioned.

The truth remains unspoken, misinterpreted. To cast down Gods grace as a right, as 'unconditional love' demanded by a people raised in a dysfunctional and misguided society is a libel and false misappropriation upon God. Nonexistence does not always work well in Gods favour. It allows these claims to remain unchallenged and the perpetrators of the consciously asserted crimes to go unpunished. A divided and set upon populace besieged by conflicting tenets and laws of scripture and state. Mankind has eternally awaited the coming of a Saviour, yet each to descend has in some form or guise been tormented and disassembled, ostracised and ultimate destroyed, usually in isolation. Retaining alive the myth of existence of a God or freeing God* for the people and their elect to assume accountability for their own actions are two choices obviating a need for resolve to release.

The ego and the Super Ego, does Man require God or God mans devotion, how preposterous to presume God could have need of mortals, and yet facts lead one to think a strong God is a strong man, fallen disempowered man causes the absence of any sense of God. Yet man lives free without adulation of the unseen and alternately sensed, heard, touched, felt. The death of innocence notable only when it gives forth wisdom. The awakening, the reunification of mans mortal soul with the universal. Can a universe care for a microcosmic man, and has mans consciousness the capacity to fathom and seek his universe. The Ego. A sense of Gods need for mankind to unite as one that his soul find rest, when tested, akin to the dominance battling in a spousal relationship for harmonious equanimity, retaliates in denial of any such need.

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Nietzsche, Our Contemporary | Issue 93 | Philosophy Now

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Friedrich Nietzsche, who was born in 1844, fell silent in 1889, and died eleven years later, was the first great philosopher of the twentieth century. What made, and makes, him so important, is that he recognized with great clarity and impressive foresight the most troubling and persistent problem of modernity, the problem of values. His attempts to resolve this problem were not successful, but they did uncover depths of issues that still defeat our best efforts today.

Portrait of Nietzsche Athamos Stradis 2012

Lets begin with his notorious declaration that God is dead (first in The Gay Science, 1872). Secular thinking is a commonplace today, but in Nietzsches time this declaration was strikingly prophetic. The point of the claim is not so much to assert atheism: although Nietzsche was certainly an atheist, he was far from being a pioneer of European atheism. Rather, his observation is sociological, in a way: he means that Western culture no longer places God at the center of things. In another way, the term sociological is quite misleading, for there is nothing value-neutral in Nietzsches assertion. The death of God has knocked the pins out from under Western value systems, and revealed an abyss below. The values we still continue to live by have lost their meaning, and we are cast adrift, whether we realize it or not. The question is, what do we do now?

One might at first think that the death of God is an all-too-familiar issue, conservative Christians arguing that if God does not exist then objective moral values dont exist either, and secular humanists replying indignantly that Gods existence is entirely irrelevant to the validity of the moral judgments we make. Nietzsche agrees with those theists that the death of God signaled the end of objectivity as a feature of moral value, but differs from them by not taking this as a reason to believe in God. Yet he did not think that values were subjective in the crude popular sense, that anyones convictions are as valid as anyone elses. Rather, to Nietzsche, values have power, and spring from power: like works of art, their greatness is in their power to move us. But the media manipulation of popular sentiment is no indicator of the power that creates value, since almost everybody is merely a member of the herd to Nietzsche. Any relating of value to popular preferences (even the preferences of an aristocracy) is an attempt to hold on to the objectivity of values. But if moral objectivity is at an end, an entirely new and radically individualistic source of value must be sought. Nietzsches conception of the power of values is deeply elitist: only the great can create values.

Nietzsche argued that in ancient times, values belonged to peoples who created them:

A tablet of the good hangs over every people. Behold, it is the tablet of their overcomings; behold, it is the voice of their will to power You shall always be the first and excel all others: your jealous soul shall love no one, unless it be the friend that made the soul of the Greek quiver: thus he walked the path of his greatness To practice loyalty and, for the sake of loyalty, to risk honor and blood even for evil and dangerous things with this teaching another people conquered themselves, and through this self-conquest they became pregnant and heavy with great hopesThus Spake Zarathustra, I, 1883

Thus in antiquity it was the power through which a people defined itself that created the values of that people. Then came what Nietzsche thinks of as the degenerate complexity of Christianity, in which weakness rather than power was used to define value: The meek shall inherit the earth. (Matthew 5:5) In fact, the Christian priestly class does exercise its own will to power, in its triumph over pagan peoples, but in the process mans instinctual animal pride has been abased through the disciplines of poverty, mortification of the flesh, guilt for sin; a morality echoing the message of a God who suffers on the cross. The explicit message is that value is not embodied in earthly holy men, but beyond, yet the truth is the opposite: the priests power has been realized in their victory over competing allegiances. But this victory has been won through Christianitys plague of self-denial what Nietzsche calls a nay-saying to life.

But with the death of God, Christianitys mode of anti-strength value-creation has collapsed, and modern man has no firm unitary belief to replace it. Our value is an incoherent pastiche of bits and pieces from a hundred sources. Nietzsche called it the multi-colored cow. The smorgasbord of faiths on offer in the West today wonderfully illustrates what Nietzsche foresaw: values as mix-and-match consumer goods. This is absurd, and the results are pitifully anemic; but how and where can the human will to power burst forth with a new set of values? That was Nietzsches dilemma, and it has become the explicit dilemma of modern humanity, just as he predicted.

Like all the best philosophers, Nietzsche made a heroic attempt to give a solution to his problem. He gave his solution the name bermensch, literally translated overman, although its more often translated (somewhat painfully to us) as superman. Mere man is not a creator of value; his individuality proves to be insufficient to achieve that. His only dignity is that he may be a bridge to something higher: The ape is an embarrassment to man; just so will man be an embarrassment to the overman. The overman is that higher type of individual who has an absolute self-confidence in his power, and through the powerful assertion of his individuality, values may once again be created: not by peoples, not clothed in the spurious authority of a beyond, but for the first time in a specifically individual assertion of values through individually-justified action. And these values must be created, not appropriated as something already existent.

Nietzsche did not claim to know in detail what the overman would be like. He did think that the overman will have fellows, metaphorical brothers, but he must be an individual though and through: the future genius is a non-genus. Thats one reason why the Nazi appropriation of the bermensch concept for the master race is outrageous to all Nietzsche scholars. Nietzsche expressed contempt for anti-Semites and for propagandists of Germanic racial superiority. Modern man, mass man, whatever racial affiliation he may boast, is anathema to Nietzsche. It is an absurd dream of contemporary culture that we anyone at all just by being ourselves can surpass the ancient creativity of entire peoples. Most individuals are too small for the task (the crowd chants Were all individuals! Monty Python, Life of Brian). Any person can try to live according to what he calls my own values, but they are usually not his own values: they are bits and pieces picked up in the bazaar of modernity, and he has no idea where they came from. Nothing is more obvious to Nietzsche than the fact that people dont generally know how to create values.

I think Nietzsche provides a powerful indictment of modernity. Of course, Nietzsche may simply be wrong that the only values with any value (so to speak) are those a powerful individual creates. Personally, I believe that he is wrong. That is, I accept his claim that values must be created by individuals, but I deny that a value-creating individual must be a Nietzschean overman. Furthermore, I think that there are values associated with being human whose validity extends beyond the human self-creating context, to apply to rational beings in general. In that way, I am a Kantian. Sure, the individual as modern multi-culturally sensitive individual cannot create value; but I think it is possible to retain a sense of individuals legislating values while shedding the overmans sense of absolute separateness from other rational individuals.

Why is modern man so agonized still? I dont know. But I wont be totally surprised if Nietzsche turns out to be the first great philosopher of the twenty-first century too.

Dr Eric Walther 2012

Eric Walther taught philosophy from 1967 and computer science from 1983 at the C.W. Post Campus of Long Island University; he retired in 2003. He holds a PhD in Philosophy from Yale University, and an MS in Computer Science from Polytechnic University.

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Nietzsche, Our Contemporary | Issue 93 | Philosophy Now

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Nietzsche – unique-design.net

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Ah! how ineptly cometh the word "virtue" out of their mouth! And when they say: "I am just," it always soundeth like: "I am just-revenged!"

With their virtues they want to scratch out the eyes of their enemies;and they elevate themselves only that they may lower others.

And again there are those who sit in their swamp, and speak thus from among the bullrushes: "Virtue - that is to sit quietly in the swamp. We bite no one, and go out of the way of him who would bite; and in all matters we have the opinion that is given us."

And again there are those who adore attitudes, and think that virtue is a sort of attitude. Their knees continually adore, and their hands are eulogies of virtue, but their heart knoweth naught thereof.

And again there are those who regard it as virtue to say:

"Virtue is necessary";

but, after all is said and done,

they believe only that policemen are necessary.

Thus Spake Zarathustra

A madman runs into a marketplace crying incessantly,

"I seek God!

I seek God!"

This action provokes laughter from the menin the marketplace who do not believe in God.

In jest, they ask the madman whether God is lost, hiding, or traveling on a voyage.

With piercing vision, the madman confronts his tormentors with this announcement:

"God is dead.

God remains dead.

And we have killed God."

From 1880 until his collapse in January1889, Friedrich Nietzsche led a wandering existence as a stateless individual,writing most of his major works during this period.

The initialsymptoms of Friedrich Nietzsche'sbreakdown, asevidenced in the letters he sent to his friends in the few days of lucidityremaining to him, bear many similarities to the ecstatic writings of religiousmystics.

Friedrich Nietzsche's letters describe his experience as areligious breakthrough and he rejoices, rather than laments.

A paper published in Acta Psychiatrica Scandinavicareconsiders the insanity and death of philosopher Friedrich Nietzsche, who iscommonly thought to have died of neurosyphilis.

The story of Nietzschehaving caught syphilis from prostitutes was actually concocted after the SecondWorld War by Wilhelm Lange-Eichbaum, an academic who was one of Nietzsche'smost vociferous critics.

Jewish intellectuals at the time were keen todemolish the reputation of Nietzsche, who they claimed came up with the conceptof the "Superman" to underpin Nazism whenin fact the idea of the Chosen Peoplestarted in Judah.

In the late 19th century more than 90 per cent ofthose with advanced syphilis rapidly declined and died within five years ofdiagnosis. Nietzsche, in contrast, lived for another 11 years.

Theauthors of the new study published in published in Acta PsychiatricaScandinavica suggest that Nietzsche died of frontotemporal dementia atype of dementia that specifically affects the frontal and temporal lobes.Other studies of medical records suggest that Friedrich Nietzsche almostcertainly died of a slowly-developing brain tumor.

"Nietzsche was notantiSemitic or a nationalist, andhated the herd mentality,"said Prof Stephen Houlgate, a Nietzsche scholar at Warwick University. "If thisnew research gets rid of another misconception about him,I'm delighted."

Friedrich Nietzsche was heavily influenced byArthur Schopenhauer.

Arthur Schopenhauer theorized thathumans living in the realm of objects areliving in the realm of desire, and thus are eternally tormented by that desire (thisparallels the dharma of SiddharthaGautama).

That drive was defined byArthur Schopenhauer as the inherentdrive within humans beings, and indeed all creatures, to stayalive and to reproduce.

ArthurSchopenhauer believed that through art the thinkingindividual could be jarred out oftheir limited, individualprespective to feel a sense of the universal (metaphysics)directly.

Nietzsche's hypothesis of the human condition to someextent left out thesocial engineering variable by assuming that the herd is willing toaccepts its role - most ofthe time they are born into it and quite simply see no otherway.

There most definitely is apecking order mentality in that people will agree with powerful personalitiesin the hope of currying those people's favor and many willing ride the force ofa personality wave regardless of moral concerns.

That is dueto the fact that these individuals basically owe theirincreased material wealthand power to their lack of empathy which gives them an operationaladvantage.

This website defines a new perspective with which to engage reality to which its author adheres. The author feels that the falsification of reality outside personal experience has forged a populace unable to discern propaganda from reality and that this has been done purposefully by an international corporate cartel through their agents who wish to foist a corrupt version of reality on the human race. Religious intolerance occurs when any group refuses to tolerate religious practices, religious beliefs or persons due to their religious ideology. This web site marks the founding of a system of philosophy named The Truth of the Way of the Lumire Infinie - a rational gnostic mystery religion based on reason which requires no leap of faith, accepts no tithes, has no supreme leader, no church buildings and in which each and every individual is encouraged to develop a personal relation with the Creator and Sustainer through the pursuit of the knowledge of reality in the hope of curing the spiritual corruption that has enveloped the human spirit. The tenets of The Truth of the Way of the Lumire Infinie are spelled out in detail on this web site by the author. Violent acts against individuals due to their religious beliefs in America is considered a "hate crime."

This web site in no way condones violence. To the contrary the intent here is to reduce the violence that is already occurring due to the international corporate cartels desire to control the human race. The international corporate cartel already controls the world economic system, corporate media worldwide, the global industrial military entertainment complex and is responsible for the collapse of morals, the elevation of self-centered behavior and the destruction of global ecosystems. Civilization is based on cooperation. Cooperation does not occur at the point of a gun.

American social mores and values have declined precipitously over the last century as the corrupt international cartel has garnered more and more power. This power rests in the ability to deceive the populace in general through corporate media by pressing emotional buttons which have been preprogrammed into the population through prior corporate media psychological operations. The results have been the destruction of the family and the destruction of social structures that do not adhere to the corrupt international elites vision of a perfect world. Through distraction and coercion the direction of thought of the bulk of the population has been directed toward solutions proposed by the corrupt international elite that further consolidates their power and which further their purposes.

All views and opinions presented on this web site are the views and opinions of individual human men and women that, through their writings, showed the capacity for intelligent, reasonable, rational, insightful and unpopular thought. All factual information presented on this web site is believed to be true and accurate and is presented as originally presented in print media which may or may not have originally presented the facts truthfully. Opinion and thoughts have been adapted, edited, corrected, redacted, combined, added to, re-edited and re-corrected as nearly all opinion and thought has been throughout time but has been done so in the spirit of the original writer with the intent of making his or her thoughts and opinions clearer and relevant to the reader in the present time.

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Friedrich Nietzsche – Scholar, Philosopher – Biography

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Influential German philosopher Friedrich Nietzsche (1844-1900) is known for his writings on good and evil, the end of religion in modern society and the concept of a "super-man."

Philosopher Friedrich Nietzsche was born on October 15, 1844, in Rcken bei Ltzen, Germany. In his brilliant but relatively brief career, he published numerous major works of philosophy, including Twilight of the Idols and Thus Spoke Zarathustra. In the last decade of his life he suffered from insanity; he died on August 25, 1900. His writings on individuality and morality in contemporary civilization influenced many major thinkers and writers of the 20th century.

Friedrich Wilhelm Nietzsche was born on October 15, 1844, in Rcken bei Ltzen, a small village in Prussia (part of present-day Germany). His father, Carl Ludwig Nietzsche, was a Lutheran preacher; he died when Nietzsche was 4 years old. Nietzsche and his younger sister, Elisabeth, were raised by their mother, Franziska.

Nietzsche attended a private preparatory school in Naumburg and then received a classical education at the prestigious Schulpforta school. After graduating in 1864, he attended the University of Bonn for two semesters. He transferred to the University of Leipzig, where he studied philology, a combination of literature, linguistics and history. He was strongly influenced by the writings of philosopher Arthur Schopenhauer. During his time in Leipzig, he began a friendship with the composer Richard Wagner, whose music he greatly admired.

In 1869, Nietzsche took a position as professor of classical philology at the University of Basel in Switzerland. During his professorship he published his first books, The Birth of Tragedy (1872) and Human, All Too Human (1878). He also began to distance himself from classical scholarship, as well as the teachings of Schopenhauer, and to take more interest in the values underlying modern-day civilization. By this time, his friendship with Wagner had deteriorated. Suffering from a nervous disorder, he resigned from his post at Basel in 1879.

For much of the following decade, Nietzsche lived in seclusion, moving from Switzerland to France to Italy when he was not staying at his mother's house in Naumburg. However, this was also a highly productive period for him as a thinker and writer. One of his most significant works, Thus Spoke Zarathustra, was published in four volumes between 1883 and 1885. He also wrote Beyond Good and Evil (published in 1886), The Genealogy of Morals (1887) and Twilight of the Idols (1889).

In these works of the 1880s, Nietzsche developed the central points of his philosophy. One of these was his famous statement that "God is dead," a rejection of Christianity as a meaningful force in contemporary life. Others were his endorsement of self-perfection through creative drive and a "will to power," and his concept of a "super-man" or "over-man" (bermensch), an individual who strives to exist beyond conventional categories of good and evil, master and slave.

Nietzsche suffered a collapse in 1889 while living in Turin, Italy. The last decade of his life was spent in a state of mental incapacitation. The reason for his insanity is still unknown, although historians have attributed it to causes as varied as syphilis, an inherited brain disease, a tumor and overuse of sedative drugs. After a stay in an asylum, Nietzsche was cared for by his mother in Naumburg and his sister in Weimar, Germany. He died in Weimar on August 25, 1900.

Nietzsche is regarded as a major influence on 20th century philosophy, theology and art. His ideas on individuality, morality and the meaning of existence contributed to the thinking of philosophers Martin Heidegger, Jacques Derrida and Michel Foucault; Carl Jung and Sigmund Freud, two of the founding figures of psychiatry; and writers such as Albert Camus, Jean-Paul Sartre, Thomas Mann and Hermann Hesse.

Less beneficially, certain aspects of Nietzsche's work were used by the Nazi Party of the 1930s'40s as justification for its activities; this selective and misleading use of his work has somewhat darkened his reputation for later audiences.

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In ‘Hiking With Nietzsche,’ Challenges Are Seen Through The …

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Philosophy professor John Kaag's 2016 book, American Philosophy, was a heady mix of memoir and intellectual history wrapped up in a romantic story of a lost library and new love. In Hiking with Nietzsche, he tries to repeat this feat by chronicling his return with his second wife and their toddler daughter to the scene of his near-fatal teenage attempt to follow Nietzsche's trail and thought processes through the Swiss Alps.

His alpine scrambles, which are both physical and mental, are fascinating, if something of an uphill battle for him. Kaag's wise takeaway: "Even slipping can be instructive. Something happens not at the top, but along the way."

Like Alain de Botton, Kaag believes that philosophy can offer applicable relevance to personal dilemmas a sort of elevated form of self-help. In American Philosophy Kaag wrote, "At its best, philosophy tries to explain why our lives, so fragile and ephemeral, might have lasting significance." In his new book, he quotes Nietzsche "I profit from a philosopher only insofar as he can be an example" and notes that, as a teenager, Nietzsche was drawn to Ralph Waldo Emerson's "Promethean individualism" and "experiential turn in philosophy." So, too, is Kaag.

Hiking with Nietzsche is enriched by Walter Kaufmann's nonpareil translations. (He was my college mentor in philosophy.) Fifty years ago, Kaufmann wrote, "Nietzsche is one of the few philosophers since Plato whom large numbers of intelligent people read for pleasure," but added that his impact on literature may be greater than on philosophy. Like many of the existentialist writers he influenced, including Albert Camus and Hermann Hesse, Nietzsche is much loved by brooding adolescents. But in Kaag's opinion, he is too often "pooh-poohed as juvenile" as are his exhortations to "become who you are." Hiking with Nietzsche attempts not altogether successfully to push back against this marginalizing view.

As in American Philosophy, Kaag deftly intertwines sympathetic biography, accessible philosophical analysis, and self-critical autobiography. Aiming for a palatable mix, his narrative is a series of switchbacks between his family vacation in Switzerland's grand Waldhaus Hotel a magnet for Nietzsche pilgrims like Thomas Mann, Theodor Adorno, and Hermann Hesse and ruminations on the seminal works that Nietzsche composed during his 10 years in Sils-Maria.

Kaag notes the preponderance of philosopher-walkers besides Nietzsche: the Buddha, Socrates, Kant, Rousseau, Thoreau. "The history of philosophy is largely the history of thought in transit," he writes. His book takes us on a hike through Nietzsche's manically prolific output, which occasionally feels like a forced march but more often feels like an invigorating excursion. Scrambling up treacherous rocky inclines in worn sneakers, Kaag reflects on the peaks and valleys of Nietzsche's life and philosophy. He considers the tug between Apollonian and Dionysian impulses addressed in Nietzsche's first book, The Birth of Tragedy; Nietzsche's challenge in Thus Spoke Zarathustra "to imagine ourselves...above the societal conventions and self-imposed constraints that quietly govern modern life"; and his concept of the origin of moral values in Beyond Good and Evil, a book which Kaag's Kantian wife, Carol Hay, pronounces misogynist, hypothetical, and stupid.

Along the way, two vivid portraits emerge: the first, of the brilliant albeit often histrionic and "wrong-headed" German's descent into madness; and, the second, of Kaag, an intense insomniac who, not yet 40, has emerged as an engaging populizer of philosophy. Readers may be surprised by some of Kaag's personal revelations, including the severe anorexia that nearly killed him: "This type of self-deprivation was my first addiction and after all these years I still remember it fondly," he writes. He also draws parallels between Nietzsche's early loss of his father to his own, noting, "My father, like Nietzsche's, went crazy when I was four. Nietzsche's died. Mine abandoned his family." Nietzsche sought an alternate father figure in composer Richard Wagner, a terrible choice which ended in serious disillusionment. Kaag sought salvation in philosophy.

Kaag refracts other personal issues through Nietzsche's writings, including the challenges of adulthood and parenting, noting the tedium, restrictions, and battles of will with a contrary toddler whom he amusingly likens to Melville's Bartleby the Scrivener. He recalls his mixed feelings over his father's pronouncements that he'd never wanted children "but that I was not always the burden he'd anticipated," and comments, "Most of my adult life has been premised on not becoming my own absent dad." Yet after a miserable excursion with his wife and daughter in a frozen, cramped gondola, he fumes with startling honesty: "Coming here with the family had been a bad idea. Before meeting Carol, I never wanted kids. Not even a little. Some days I still don't."

Kaag extracts plenty of relevant ideas from Nietzsche and his followers in this stimulating book about combating despair and complacency with searching reflection. But, interestingly, it's while watching his daughter blissfully gather woodland wildflowers or a shepherd contentedly eating a hunk of cheese while checking his flock that he experiences the most resonant moments of grace and insight.

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The Nietzsche

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This is the end.

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Nietzsche Philosophy Summary

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Nietzsche is the philosopher of the will to power, seen as vital creation and fulfillment. What is essential is our world as it is joy and desire for power. As for the illusion of ulterior worlds, Nietzsche stalking in all its forms.

Nietzsche diagnosed the essence of the mortal crisis of our time: he described it, in its main features, and an almost clinical manner.

He made a study at different levels and in so doing has often announced with great precision which only sketched in the late nineteenth century.

This deadly disease of modern times, ours is the nihilism, reign of the absurd, of Nothing (nihil, as we pointed out the etymology).

Nihilism or no sense

The future is so aimless and all traditional ideals lose their value.

But what is the core of this Nothing and how does it spring?

The phenomenon of nihilism is fundamentally marked by the death of God, the most important recent event.

The sun of the Christian faith has to lie. The darkness is now the lot of our world.

The Divine, the supersensible, left us: we killed Nietzsche tells us sometimes.

The death of the Christian God, if it is, perhaps, the sign and the announcement of a new dawn, is marked in our time, by the coming of the Last Man, completion of nihilism.

The Last Man means what is most contemptible in this world: those who are powerless to create and to love, the individual totally enslaved and enjoying a happiness programmed and petty.

It bounces well on the surface of the earth.

In truth, nihilism completes the metaphysics and concludes there is an immediate consequence.

In the crisis of our time (even within the nihilistic disease), we find, in fact, errors of metaphysics.

Nihilism is the sign of Nothing, pure Nothingness

It means the unveiling of nothingness, conceived as hidden foundation of our world.

However, the examination, we discover the origins of this crisis within the metaphysical project:

Metaphysics, defined as the type of research and approach the truth lying beyond phenomenal appearances in a other world devalued because of this, our universe.

The phenomenon is sensitive then reduced to a mere appearance, an envelope surface, it slides towards nothingness and reality and identifies the supersensible.

Therefore, metaphysics must be overcome: she was born, in fact, suffering from the man and his weariness of life.

The individual, in his grief, has invented another world, stable, permanent place of truth. The object of study of metaphysics is the Being, in and of itself, essentially the same through the changes.

But this is a metaphysical being fiction. It only responds to the need for stability of those that Nietzsche christened the hallucinated the back-world: those that pose an ideal universe, beyond the empirical appearances and our phenomenal world.

In the eyes of Nietzsche, what matters is, on the contrary, our world as vital fullness.

Traditional moral values suffer, too, the hammer of the Nietzschean critique. Nietzsche is here, very hard on Christianity.

Resentment is to say the feeling of resentment and bitterness felt by those who are unable to create a positive, gave birth to moral values, good and evil.

Pain and bitterness are the source of morality, as they are the source of metaphysics.

Those who can create and say something really positive (slaves) to avenge their existential helplessness by making it the negative value of their lives.

Thus was born the Christian ascetic morality, the work of slaves.

For the active nihilism, destroying traditional values to enter new values, by immorality, by placing doctrine is beyond good and evil, we can hope to find the way of the creative life and the Will to Power.

Will to Power: that much overused phrase, a term which proliferate major contradiction or sophistry.

Do not designate it simply the will or appetite for power, the spirit of domination or competition?

This would include the design or a very restrictive or destructive domination of a thrust to various aspects: a set of impulses essentially competitive (in the poor), but also very movement of creative transcendence (in the noble soul of the aristocrat a concept taken from Nietzsche, in his essentially spiritual significance that is to say the best!).

It can mean struggle for life, but also existential spiritual wholeness and abundance.

The Will to Power is an ambiguous term, an ambivalent notion that one can not reduce its forms and manifestations superficial or trivial.

In its most noble, it is a strength plastic and creative.

To fully grasp its essence, the human body to be taken as a guide, because the body is wisdom and reason, define it as intelligent dynamic, organic faculty to understand and to think, think the whole organism and it is possible to speak of a mind unconscious body.

Following Schopenhauer, Nietzsche rehabilitates the Unconscious, conceived as psychic reality beyond the entry clear and transparent self.

Consciousness is less rich than the body, which provides, in its wisdom, a starting point and a guide: it puts us in a position to understand the Will to Power, this destructive and creative life force, that life in perpetual growth .

The Will to Power authentic as affirmation and fulfillment, unveils, within its creative glut, the real scope of life and transcendence. Among the creations of life figure, primarily, the Art, where it should not be misunderstood.

Any identifies a tradition, indeed, the Art with works of art and the fine arts.

Nietzsche, quite the contrary, creates art in a much more comprehensive and dynamic.

Against the art works of art confined to a specific area, bounded and limited, art becomes, in Nietzsche, an invention of harmonious forms, production for beautification of all existence.

It obscures the ugliness, it humanizes or concealing anything that is ugly.

Do not confuse the Arts and Fine Arts.

All materials and signs created by an artist and exhibiting an ideal of beauty does not designate an appendix to this production of what forms of art in general, the intoxication of life, the will to exist through harmonious forms.

The scope of the creative life involves artistic activity, the authentic work and, in general, everything concerning the building of positive values.

Thus, the real work, formatting things, related to joy and pleasure, he differs profoundly from the miserable toil for gain.

For the powers of life relate the authentic moral values, those that create the best, the masters, lying in the lifeblood of the Will to Power.

Thinking of Nietzsche is aristocratic, in the etymological sense of the word.

At vile herd opposes the beautiful creative individuality.

This spiritual opposition between the aristocrat and flock commanded a number of concepts of Nietzsche.

Thus, the aristocratic morality (this creative act, this triumphant affirmation of values, an assertion that is in joy) Is a thousand miles from the slave morality, resentment begets related negative values.

The criterion of authenticity is always linked with Nietzsche, to the affirmation and the creative power of life.

From this perspective, affirmation of the creative power of life, he must understand the symbol of Dionysus, which takes place in such a Nietzsche, The Birth of Tragedy (1871), until the Will Power (posthumous fragments).

Dionysus is in fact a symbol of life, be as full of life.

God of drunkenness among the Greeks, he plays in Nietzsches thought, the creation and destruction to become like incessant Dionysus is sensuality, enjoyment of power generating and destroying.

The word Dionysian expresses this participation (unleashed) aware of exuberant life.

As for the Dionysia, it means the identification with the principle of ecstasy and life.

Instead, Apollo, god of the measure and limit the Greeks, refers, in Nietzsche, anything that is sharp, clear, distinct, limited.

At outburst Dionysian oppose the serenity Apollonian Apolline, designed as contemplation of a world of imagination and dream.

By pushing back the reaction force, a simple denial, those related to no, with excess to those of life and creation, man transcends himself towards the Superman, to a higher human type, free-spirited and heart.

The man, indeed, is it the end of evolution? he has not completed its route and calls the beautiful creative individuality.

The superhuman is the meaning of the earth, the next term of evolution.

Again, it should avoid any misunderstanding: the superman of Nietzsche was sadly caricatured, but it has nothing to do with the blond beast of Germanic myth.

The philosophy of Nietzsche and organized around a few key concepts: that of Superman, and the Dionysian, of course, Will to Power.

Let us add, finally, that of Eternal Recurrence (any state of the universe back periodically).

Nietzsche, and (as Lucretius and Spinoza) drew a philosophy of joy, creativity and wholeness vital.

He celebrated life and stressed that the secret of the greatest enjoyment is to live dangerously and intensely.

The Birth of Tragedy (1871)

Human, Too Human (1878)

The Wanderer and His Shadow (1880)

Aurora (1880-1881)

The gay science (1881-1882)

Thus Spoke Zarathustra (1882-1885)

Beyond Good and Evil (1886)

The Genealogy of Morals (1887)

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50 Friedrich Nietzsche Quotes on Life and Love (Updated 2019)

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Our latest collection of Friedrich Nietzsche quotes on Everyday Power Blog.

Friedrich Nietzsche wasa German philosopher, essayist, and cultural critic whose writings had a major influence on Western philosophy and intellectual history. His body of work covered a wide variety of topics, including religion, history, arts, culture, science, and philology.

Born on October 15, 1844, Nietzschebegan his career as a classical philologist before turning to philosophy. In his works, he attempted tounmask the motives that underlie traditional Western religion, morality, and philosophy. His ideas hada profound impact on generations of philosophers, psychologists, poets, theologians, playwrights, and novelists.

Most of Nietzsches life was plagued by health problems and he suffered a complete loss of his mental faculties in1889 at age 44. He died in 1900.

Although his name was later invoked by fascists to advance their ownGerman nationalist ideologies, Nietzsche was opposed to antisemitism and nationalism.

Below are some thought-provoking Friedrich Nietzsche quotes that will inspire you to think like the greats and tap into your Everyday Power.

1.) It is not a lack of love, but a lack of friendship that makes unhappy marriages. Friedrich Nietzsche

2.) To live is to suffer, to survive is to find some meaning in the suffering. Friedrich Nietzsche

3.) We love life, not because we are used to living but because we are used to loving. Friedrich Nietzsche

4.) Love is blind; friendship closes its eyes. Friedrich Nietzsche

5.) A pair of powerful spectacles has sometimes sufficed to cure a person in love. Friedrich Nietzsche

6.) The demand to be loved is the greatest of all arrogant presumptions. Friedrich Nietzsche

7.) Whatever is done for love always occurs beyond good and evil. Friedrich Nietzsche

8.) Art is the proper task of life. Friedrich Nietzsche

9.) I know of no better life purpose than to perish in attempting the great and the impossible. Friedrich Nietzsche

10.) Life is that which must overcome itself again and again. Friedrich Nietzsche

11.) And we should consider every day lost on which we have not danced at least once. And we should call every truth false which was not accompanied by at least one laugh. Friedrich Nietzsche

12.) How little it takes to make us happy! The sound of a bagpipe. Without music life would be a mistake. The German even imagines God as singing songs. Friedrich Nietzsche

13.) In every real man a child is hidden that wants to play. Friedrich Nietzsche

14.) The most common lie is that which one lies to himself; lying to others is relatively an exception. Friedrich Nietzsche

15.) What is great in man is that he is a bridge and not a goal. Friedrich Nietzsche

16.) The surest way to corrupt a youth is to instruct him to hold in higher esteem those who think alike than those who think differently. Friedrich Nietzsche

17.) Underneath this reality in which we live and have our being, another and altogether different reality lies concealed. Friedrich Nietzsche

18.) People are always angry at anyone who chooses very individual standards for his life; because of the extraordinary treatment which that man grants to himself, they feel degraded, like ordinary beings. Friedrich Nietzsche

19.) Im not upset that you lied to me, Im upset that from now on I cant believe you. Friedrich Nietzsche

20.) It is hard enough to remember my opinions, without also remembering my reasons for them! Friedrich Nietzsche

21.) . . . It seems to me that a human being with the very best of intentions can do immeasurable harm, if he is immodest enough to wish to profit those whose spirit and will are concealed from him. . . . Friedrich Nietzsche

22.) That which does not kill us makes us stronger. Friedrich Nietzsche

23.) All truly great thoughts are conceived by walking. Friedrich Nietzsche

24.) You must have chaos within you to give birth to a dancing star. Friedrich Nietzsche

25.) In heaven, all the interesting people are missing. Friedrich Nietzsche

26.) The man of knowledge must be able not only to love his enemies but also to hate his friends. Friedrich Nietzsche

27.) When we are tired, we are attacked by ideas we conquered long ago. Friedrich Nietzsche

28.) Every deep thinker is more afraid of being understood than of being misunderstood. Friedrich Nietzsche

29.) One ought to hold on to ones heart; for if one lets it go, one soon loses control of the head too. Friedrich Nietzsche

30.) A matter that becomes clear ceases to concern us. Friedrich Nietzsche

31.) Here the ways of men divide. If you wish to strive for peace of soul and happiness, then believe; if you wish to be a disciple of truth, then inquire. Friedrich Nietzsche

32.) Thoughts are the shadows of our feelings always darker, emptier and simpler. Friedrich Nietzsche

33.) Be careful, lest in casting out your demon you exorcise the best thing in you. Friedrich Nietzsche

34.) One repays a teacher badly if one always remains nothing but a pupil. Friedrich Nietzsche

35.) The higher we soar, the smaller we appear to those who cannot fly. Friedrich Nietzsche

36.) One must give value to their existence by behaving as if ones very existence were a work of art. Friedrich Nietzsche

37.) He who climbs upon the highest mountains laughs at all tragedies, real or imaginary. Friedrich Nietzsche

38.) A thought comes when it will, not when I will. Friedrich Nietzsche

39.) A politician divides mankind into two classes: tools and enemies. Friedrich Nietzsche

40.) There will always be rocks in the road ahead of us. They will be stumbling blocks or stepping stones; it all depends on how you use them. Friedrich Nietzsche

41.) No one can construct for you the bridge upon which precisely you must cross the stream of life, no one but you yourself alone. Friedrich Nietzsche

42.) You have your way. I have my way. As for the right way, the correct way, and the only way, it does not exist. Friedrich Nietzsche

43.) A good writer possesses not only his own spirit but also the spirit of his friends. Friedrich Nietzsche

44.) A thought, even a possibility, can shatter and transform us. Friedrich Nietzsche

45.) There are no facts, only interpretations. Friedrich Nietzsche

46.) If you know the why, you can live any how. Friedrich Nietzsche

47.) The author must keep his mouth shut when his work starts to speak. Friedrich Nietzsche

48.) There is an old illusion. It is called good and evil. Friedrich Nietzsche

49.) In the mountains of truth, you never climb in vain. Friedrich Nietzsche

50.) Anyone who has declared someone else to be an idiot, a bad apple, is annoyed when it turns out in the end that he isnt. Friedrich Neitzsche

Although most of Friendrich Nietzsches life was plagued by health problems, he managed to leave a lasting impact on generations of philosophers, novelists, and psychologists.

His words can help us reflect on our past and present lives, as well as the person we want to be in the future.

Hopefully, theseFriedrich Nietzsche quotes have inspired you to think differently about life and love.

Did you enjoy these Friedrich Nietzsche quotes? Which of the quotes was your favorite? Tell us in the comment section below. We would love to hear al about it.

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God is dead – Wikipedia

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"God is Dead" (German: Gott ist tot(helpinfo); also known as the Death of God) is a widely quoted statement by German philosopher Friedrich Nietzsche. Nietzsche used the phrase in a figurative sense, to express the idea that the Enlightenment had "killed" the possibility of belief in God or any gods having ever existed. Others, such as proponents of the strongest form of the Death of God theology have used the phrase in a literal sense, meaning that the Christian God who existed at one point, has ceased to exist.

The phrase first appeared in Nietzsche's 1882 collection The Gay Science (Die frhliche Wissenschaft, also translated as "The Joyful Pursuit of Knowledge and Understanding").[1] However, it is most famously associated with Nietzsche's Thus Spoke Zarathustra (Also sprach Zarathustra), which is most responsible for making the phrase popular. Other philosophers had previously discussed the concept, including Philipp Mainlnder and Georg Wilhelm Friedrich Hegel.

Discourses of a "death of God" in German culture appear as early as the 17th century and originally referred to Lutheran theories of atonement. The phrase "God is dead" appears in the hymn "Ein Trauriger Grabgesang" ("A mournful dirge") by Johann von Rist. Contemporary historians believe that 19th-century German idealist philosophers, especially those associated with Georg Wilhelm Friedrich Hegel, are responsible for removing the specifically Christian resonance of the phrase and associating it with secular philosophical and sociological theories.[2]

Although the statement and its meaning are attributed to Nietzsche, Hegel had discussed the concept of the death of God, in his Phenomenology of Spirit where he considers the death of God to "Not be seen as anything but an easily recognized part of the usual Christian cycle of redemption".[3] Later on Hegel writes about the great pain of knowing that God is dead "The pure concept, however, or infinity, as the abyss of nothingness in which all being sinks, must characterize the infinite pain, which previously was only in culture historically and as the feeling on which rests modern religion, the feeling that God Himself is dead, (the feeling which was uttered by Pascal, though only empirically, in his saying: Nature is such that it marks everywhere, both in and outside of man, a lost God), purely as a phase, but also as no more than just a phase, of the highest idea."[4]

Hegel's student Richard Rothe, in his 1837 theological text Die Anfnge der christlichen Kirche und ihrer Verfassung, appears to be one of the first philosophers to associate the idea of a death of God with the sociological theory of secularization.[5]

Before Nietzsche, the concept was popularized in philosophy by the German philosopher Philipp Mainlnder.[6]

It was while reading Mainlnder, that Nietzsche explicitly writes to have parted ways with Schopenhauer.[7] In Mainlnders more than 200 pages long criticism of Schopenhauers metaphysics, he argues against one cosmic unity behind the world, and champions a real multiplicity of wills struggling with each other for existence. Yet, the interconnection and the unitary movement of the world, which are the reasons that lead philosophers to pantheism, are undeniable.[8] They do indeed lead to a unity, but this may not be at the expense of a unity in the world that undermines the empirical reality of the world. It is therefore declared to be dead.

Now we have the right to give this being the well-known name that always designates what no power of imagination, no flight of the boldest fantasy, no intently devout heart, no abstract thinking however profound, no enraptured and transported spirit has ever attained: God. But this basic unity is of the past; it no longer is. It has, by changing its being, totally and completely shattered itself. God has died and his death was the life of the world. [Note 1]

Mainlnder, Die Philosophie der Erlsung

The idea is stated in "The Madman" as follows:

God is dead. God remains dead. And we have killed him. How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it?

But the best known passage is at the end of part 2 of Zarathustra's Prolog, where after beginning his allegorical journey Zarathustra encounters an aged ascetic who expresses misanthropy and love of God:

When Zarathustra heard these words, he saluted the saint and said "What should I have to give you! But let me go quickly that I take nothing from you!" And thus they parted from one another, the old man and Zarathustra, laughing as two boys laugh.

But when Zarathustra was alone, he spoke thus to his heart: "Could it be possible! This old saint has not heard in his forest that God is dead!"

Nietzsche used the phrase to sum up the effect and consequence that the Age of Enlightenment had had on the centrality of the concept of God within Western European civilization, which had been essentially Christian in character since the later Roman Empire. The Enlightenment had brought about the triumph of scientific rationality over sacred revelation; the rise of philosophical materialism and Naturalism that to all intents and purposes had dispensed with the belief in or role of God in human affairs and the destiny of the world.

Nietzsche recognized the crisis that this "Death of God" represented for existing moral assumptions in Europe as they existed within the context of traditional Christian belief. "When one gives up the Christian faith, one pulls the right to Christian morality out from under one's feet. This morality is by no means self-evident... By breaking one main concept out of Christianity, the faith in God, one breaks the whole: nothing necessary remains in one's hands."[12] This is why in "The Madman", a passage which primarily addresses nontheists (especially atheists), the problem is to retain any system of values in the absence of a divine order.

The Enlightenment's conclusion of the "Death of God" gave rise to the proposition that humans - and Western Civilization as a whole - could no longer believe in a divinely ordained moral order. This death of God will lead, Nietzsche said, not only to the rejection of a belief of cosmic or physical order but also to a rejection of absolute values themselves to the rejection of belief in an objective and universal moral law, binding upon all individuals. In this manner, the loss of an absolute basis for morality leads to nihilism. This nihilism is that for which Nietzsche worked to find a solution by re-evaluating the foundations of human values.[citation needed]

Nietzsche believed that the majority of people did not recognize this death out of the deepest-seated fear or angst. Therefore, when the death did begin to become widely acknowledged, people would despair and nihilism would become rampant.

Martin Heidegger understood this part of Nietzsche's philosophy by looking at it as death of metaphysics. In his view, Nietzsche's words can only be understood as referring not to a particular theological or anthropological view but rather to the end of philosophy itself. Philosophy has, in Heidegger's words, reached its maximum potential as metaphysics and Nietzsche's words warn of its demise and that of any metaphysical world view. If metaphysics is dead, Heidegger warns, that is because from its inception that was its fate.[13]

Paul Tillich as well as Richard Schacht were influenced by the writings of Nietzsche and especially of his phrase "God is dead."[14]

William Hamilton wrote the following about Nietzsche's view:

For the most part Altizer prefers mystical to ethical language in solving the problem of the death of God, or, as he puts it, in mapping out the way from the profane to the sacred. This combination of Kierkegaard and Eliade makes rather rough reading, but his position at the end is a relatively simple one. Here is an important summary statement of his views: If theology must now accept a dialectical vocation, it must learn the full meaning of Yes-saying and No-saying; it must sense the possibility of a Yes which can become a No, and of a No which can become a Yes; in short, it must look forward to a dialectical coincidentia oppositorum. Let theology rejoice that faith is once again a "scandal," and not simply a moral scandal, an offense to mans pride and righteousness, but, far more deeply, an ontological scandal; for eschatological faith is directed against the deepest reality of what we know as history and the cosmos. Through Nietzsches vision of Eternal Recurrence we can sense the ecstatic liberation that can be occasioned by the collapse of the transcendence of Being, by the death of God ... and, from Nietzsches portrait of Jesus, theology must learn of the power of an eschatological faith that can liberate the believer from what to the contemporary sensibility is the inescapable reality of history. But liberation must finally be effected by affirmation. ... ( See "Theology and the Death of God," in this volume, pp. 95-111.[15]

Nietzsche believed there could be positive possibilities for humans without God. Relinquishing the belief in God opens the way for human creative abilities to fully develop. The Christian God, he wrote, would no longer stand in the way, so human beings might stop turning their eyes toward a supernatural realm and begin to acknowledge the value of this world.

Nietzsche uses the metaphor of an open sea, which can be both exhilarating and terrifying. The people who eventually learn to create their lives anew will represent a new stage in human existence, the bermensch i.e. the personal archetype who, through the conquest of their own nihilism, themselves become a sort of mythical hero. The "death of God" is the motivation for Nietzsche's last (uncompleted) philosophical project, the "revaluation of all values".

Although Nietzsche puts the statement "God is Dead" into the mouth of a "madman"[16] in The Gay Science, he also uses the phrase in his own voice in sections 108 and 343 of the same book. In the madman's passage, the man is described as running through a marketplace shouting, "I seek God! I seek God!" He arouses some amusement; no one takes him seriously. Maybe he took an ocean voyage? Lost his way like a little child? Maybe he's afraid of us (non-believers) and is hiding? much laughter. Frustrated, the madman smashes his lantern on the ground, crying out that "God is dead, and we have killed him, you and I!" "But I have come too soon," he immediately realizes, as his detractors of a minute before stare in astonishment: people cannot yet see that they have killed God. He goes on to say:

This prodigious event is still on its way, still wandering; it has not yet reached the ears of men. Lightning and thunder require time, the light of the stars requires time, deeds, though done, still require time to be seen and heard. This deed is still more distant from them than the most distant stars and yet they have done it themselves.

trans. Walter Kaufmann, The Gay Science, sect. 125

Earlier in the book (section 108), Nietzsche wrote "God is Dead; but given the way of men, there may still be caves for thousands of years in which his shadow will be shown. And we we still have to vanquish his shadow, too." The protagonist in Thus Spoke Zarathustra also speaks the words, commenting to himself after visiting a hermit who, every day, sings songs and lives to glorify his god as noted above.

What is more, Zarathustra later refers not only to the death of God, but states: "Dead are all the Gods". It is not just one morality that has died, but all of them, to be replaced by the life of the bermensch, the new man:

'DEAD ARE ALL THE GODS: NOW DO WE DESIRE THE OVERMAN TO LIVE.'

The cover of the April 8, 1966 edition of Time and the accompanying article concerned a movement in American theology that arose in the 1960s known as the "death of God". Although theologians since Nietzsche had occasionally used the phrase "God is dead" to reflect increasing unbelief in God, the concept rose to prominence in the late 1950s and 1960s, before waning again.[17] The main proponents of this theology included the Christian theologians Gabriel Vahanian, Paul van Buren, William Hamilton, John Robinson, Thomas J. J. Altizer and John D. Caputo, and the rabbi Richard L. Rubenstein.

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Friedrich Nietzsche Poems – Poem Hunter – Quotes – Poetry

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The mouth may lie, alright, but the face it makes nonetheless tells the truth.

Friedrich Nietzsche (1844-1900), German philosopher, classical scholar, critic of culture. Friedrich Nietzsche, Smtliche Werke: Kritische Studienausgabe, vol. 5, p. 101, eds. Giorgio Colli and Mazzino Montinari, Berlin, de Gruyter (1980). Beyond Good and Evil, "Fourth Part: Maxims and Interludes," section 166 (1886).

We do not hate as long as we still attach a lesser value, but only when we attach an equal or a greater value.

Friedrich Nietzsche (1844-1900), German philosopher, classical scholar, critic of culture. Friedrich Nietzsche, Smtliche Werke: Kritische Studienausgabe, vol. 5, p. 102, eds. Giorgio Colli and Mazzino Montinari, Berlin, de Gruyter (1980). Beyond Good and Evil, "Fourth Part: Maxims and Interludes," section 173 (1886).

He who seeks intelligence lacks intelligence.

Friedrich Nietzsche (1844-1900), German philosopher, classical scholar, critic of culture. Friedrich Nietzsche, Smtliche Werke: Kritische Studienausgabe, vol. 2, p. 329, eds. Giorgio Colli and Mazzino Montinari, Berlin, de Gruyter (1980). Human, All-Too-Human, "Man Alone With Himself," aphorism 547, "The 'Intellectuals'," (1878). The German word Geist which is translated as "intelligence" here might just as appropriately be translated as "spirit," "mind," "genius," or "wit." An alternative translation:M"He who tries to be witty is lacking in wit."

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