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.

Be sure to also read our collection of inspirational C.S. Lewis quotes.

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

51. In individuals, insanity is rare; but in groups, parties, nations and epochs, it is the rule. Friedrich Nietzsche

52. There are no beautiful surfaces without a terrible depth. Friedrich Nietzsche

53. What does your conscience say? You should become the person you are. Friedrich Nietzsche

54. One must still have chaos in oneself to be able to give birth to a dancing star. Friedrich Nietzsche

55. Ultimately, it is the desire, not the desired, that we love. Friedrich Nietzsche

56. Is life not a thousand times too short for us to bore ourselves? Friedrich Nietzsche

57. I assess the power of a will by how much resistance, pain, torture it endures and knows how to turn to its advantage Fredrich Nietzsche

58. The earth has a skin and that skin has diseases; one of its diseases is called man. Friedrich Nietzsche

59. What is the truth, but a lie agreed upon. Friedrich Nietzsche

60. Truths are illusions which we have forgotten are illusions. Friedrich Nietzsche

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.

See the rest here:
60 Friedrich Nietzsche Quotes on Life and Love (2019)

Before we start talking about Nietzsche books, how did you first become interested in Nietzsche as one of your philosophical specialities?

It was a very precise moment. Easter Sunday. I think its deliciously ironic that it was Easter Sunday. As an undergraduate I was taking a course called Kant to 1900 with Richard Rorty at Princeton University, and the course included a couple of weeks on Nietzsche. So on that Sunday I began reading the Nietzsche assignment it was actually a very early essay that Nietzsche never published, called On Truth and Lies in an Extra Moral Sense. I was very taken by it and from that moment on I became very interested in Nietzsche.

What did you particularly like about him?

I had actually become interested in philosophy from reading Sartre as a high school student in French classes. The essay Rorty assigned starts on a very existentialist note and of course the writing was very evocative. At this point I was reading it in English but Walter Kaufmans strength as a translator is that he captures the flavour of Nietzsche in English. Hes not the most literal translator but he is the most evocative. So it was a combination of the proto-existentialist themes and the style of the writing that I found very gripping. And that sense never left me I still always enjoying reading and re-reading Nietzsche.

Were going to talk about five Nietzsche books youd recommend for someone whos interested but not an expert in Nietzsche. Youve chosen a mixture of primary and secondary material. Would you say its best for readers to begin with the modern academic texts or should they go straight to Nietzsche first?

I think its a question of whether theyve had any exposure to philosophy. If somebody has not had much exposure to philosophy, then it might be best to start with the Safranski biography before going to the primary texts. The primary texts are certainly more fun and if you were to start with one of them, then Beyond Good and Evil would be a great choice, because it covers all the distinctive and important Nietzschean themes and as its broken into bite-size pieces you dont get overwhelmed. But if you wanted someone to patiently introduce you then Safranski is good on that score.

It seems like Nietzsche is one of the few philosophers whom lots of people who have never studied philosophy still enjoy reading. Why do you think hes so appealing in this way?

I think the most important reason to start with is that hes a great writer, and that is not the norm in philosophy. Hes a great stylist, hes funny, hes interesting, hes a bit wicked, hes rude. And he touches on almost every aspect of human life and he has something to say about it thats usually somewhat provocative and intriguing. I think thats the crucial reason why Nietzsche books are so popular. Indeed, hes probably more popular outside academic philosophy because hes so hostile to the main traditions in Western philosophy.

Do you think people who havent studied philosophy can get quite a lot out of him? You might not really enjoy Spinozas Ethics, for instance, if you just picked it up randomly in a bookshop or in the library. Would you say thats the case with Nieztsche books?

I think people without that philosophical background do miss quite a lot because a lot of what is going on in Nietzsche is reaction to and sometimes implicit dialogue with earlier philosophers. If you dont know any Kant or Plato or the pre-Socratics, youre not going to understand a lot of whats motivating Nietzsche, what hes reacting against. You get a much richer appreciation of Nietzsche if you are reading him against the background of certain parts of the history of philosophy.

Nietzsche himself was not trained in philosophy, he was trained in classics. But that included a great deal of study of ancient Greek philosophy. And then he taught himself a lot of other philosophy. Kant and Schopenhauer were particularly important to him.

Are there any non-philosophers who have influenced the way you think about Nietzsche?

I think what Thomas Mann wrote about Nietzsche, both directly and indirectly in The Magic Mountain, is very instructive. I think thats also true of Herman Hesse and Andr Gide. I think people like Sartre and Camus believe Nietzsche is more of a proto-existentialist than he really is, although that wasnt my view when I first encountered him in 1982.

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Lets start with the Safranski book, Nietzsche: A Philosophical Biography. There are absolutely loads of biographies of Nietzsche. Why did you go with this one in particular?

I think the virtue of this book is that it has a detailed and readable narrative of the life, but it combines it with an introduction to the philosophical works, which is written at a very appropriate level for the beginner. Thats the main reason I picked the Safranski.

The standard German biography of Nietzsche, by this guy Curt Paul Janz, is a three-volume tome that is exhaustive but its also exhausting. Its a very good resource for scholars but not a delightful book for beginners.

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Theres a famous quote in Beyond Good and Evil where Nietzsche says that despite philosophers claims about arguing rationally and aiming to find objective truth, all philosophy has really been a form of unconscious and involuntary autobiography. How do you think Nietzsches own life informs his philosophy, if at all?

The influences of Nietzsches own life on the philosophy are very dramatic. Some of them have to do with the intellectual biography, of course what he studied, what he read et cetera. But I think probably the crucial fact about Nietzsches life is that when he writes about suffering hes not a tourist. Hes writing about something he knows very intimately. He understands from his own experience the effect of suffering on the mind, on creativity and on ones attitude to life generally. And if theres a central question in Nietzsche its the one he takes over from Schopenhauer namely, how is it possible to justify life in the face of inevitable suffering? Schopenhauer comes up with a negative answer. He endorses something like a stereotype of the Buddhist view: The best thing would not to be born, but if youre born the next best thing would be to die quickly. Nietzsche wants to repudiate that answer partly through bringing about a re-evaluation of suffering and its significance.

Could you give a sense of the suffering Nietzsche experienced and why his life was so difficult?

He was the proverbial frail and sickly child. But the real trouble started in his early 30s, the 1870s, when he started to develop gradually more and more physical maladies things that looked like migraines, with nausea, dizziness, and he would be bedridden. It got so severe that he had to retire from his teaching position at the age of 35. So he spent the remainder of his sane life, until his mental collapse in 1889, basically as an invalid travelling between different inns and hotels in and around Italy, Switzerland and southern France, trying to find a good climate, often writing, often walking when his health permitted, but often bedridden with excruciating headaches, vomiting, insomnia. He was trying every self-medication device of the late 19th century. He had a pretty miserable physical existence. His eyesight also started to fail him during this time. Through all this he usually managed to continue to write and read, despite these ailments. So he really knew what suffering was.

In retrospect, theres reasonably good evidence that he had probably at some point contracted syphilis and that the developing infection might have been responsible for these maladies. Though his father had also died at an early age, so there may have been some familial genetic component as well.

Safranski himself is German, whereas the other two secondary texts you recommend are by American scholars. Is there a difference between the view of Nietzsche in German scholarship and in Anglo-American scholarship at present?

My honest opinion is that, in general, I dont think the German secondary literature on Nietzsche is as good as the English. This is partly due to different styles of philosophy, and partly due to the enormous, and I think unfortunate, influence in Germany of Heideggers lectures on Nietzsche. I think even people who are fans of Heidegger Im not would admit that Heideggers Nietzsche is more about Heidegger than Nietzsche!

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What would be the next book to read if youve just finished the Safranski?

I think the one to go for would be the Clark Nietzsche on Truth and Philosophy.

Given the title, does this book focus on Nietzsches epistemology or is it more of a general overview?

The first half of the book is primarily about truth and knowledge, matters of metaphysics and epistemology. The book appeared in 1990 and it was a very significant work. It was very unusual because, first of all, it treated Nietzsche as a philosopher. I know that sounds a funny thing to say, but an awful lot of books on Nietzsche are full of quotations and paraphrase they dont really engage dialectically and argumentatively with what Nietzsche has to say.

What Clark did, through systematic examination of Nietzsches views about truth and knowledge from the early essays through to his final works, was to try to show that Nietzsches view of truth and knowledge evolved over time, that it changed in significant ways.

Often Nietzsche is, perhaps wrongly, associated with a postmodern rejection of objective truth. I presume thats not what this book argues

That is Clarks target in this book the idea that Nietzsche is the guy who thinks theres no such thing as truth and that theres no such thing as knowledge, that every view is as good as every other view. She suggests that there may have been an aspect of the postmodernist view of truth in Nietzsches early work, but that he gradually came to abandon that view once he came to abandon the intelligibility of the old Kantian distinction between the way things appear to us versus the way things really are in themselves. There are a lot of difficult philosophical issues here, but thats the crux of the story shes trying to tell in the first part of the book.

In the second part of the book Clark does take up many of the famous themes from Nietzsche: The will to power, eternal recurrence, the ascetic ideal, and so on. And she has very interesting expository chapters on each of these. Her account of the will to power makes a very good contrast to Richardsons (in my next book choice). She argues that we should understand the will to power as a kind of psychological hypothesis about human motivation, rather than, as Heidegger took it, a metaphysical doctrine about the essence of reality.

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As you mentioned the contrast between Clark and Richardson, lets move on to the next book, Nietzsches System. First off, am I right in thinking that that title is rather controversial, given that Nietzsche is often seen as an anti-systematic philosopher?

The title is meant to be provocative, but Richardsons central claim is that there is a kind of thematic coherence to all of Nietzsches work, and this coherence derives in part from the doctrine of the will to power.

Lets just explain exactly what the will to power is for those not familiar with it.

Well, this question of definition is part of the Clark-Richardson debate. The Clark side is that what Nietzsche means by the will to power is that people are often motivated to act because the action will give them a feeling of power. But Richardsons view is closer to Heideggers, although he makes a more compelling and sophisticated case for it.

Richardsons view of Nietzsches doctrine of the will to power is this: Every person is made up of a bundle of drives sex drive, hunger drive, drive for knowledge, and so on. Every drive, according to Richardsons reading of Nietzsche, is characterised by the will to power. Every drive has a tendency to want to enlist every other drive in its service. So if the sex drive is dominant in a person think Hugh Hefner then the sex drive tries to get every other drive enlisted in helping satisfy it. So knowledge or food would only be of interest to the extent that they facilitate gratification of the sex drive, and so on.

Out of this basic picture of human psychology and the metaphysics of drives and their essential nature as will to power, Richardson thinks you can take this theme and see how it figures in everything else Nietzsche writes, whether its about truth, knowledge, morality and so on. In that sense he tells a very systematic story about Nietzsches thought.

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If you side more with Clark in the debate, what made you decide to recommend Richardsons Nietzschebook?

First of all, I think its a very well done and compelling interpretation. Whats particularly interesting is that Richardson, who is also a well-known Heidegger scholar, takes up a theme that was important to Heideggers reading of Nietzsche the view that Nietzsche is the final point in the history of Western metaphysics. First there was Plato and at the very end was Nietzsche, and Nietzsches metaphysical doctrine is that everything is will to power. Richardson takes up that idea but gives it a very refined and nuanced elaboration that makes it much more plausible than it ever was in Heidegger.

The other thing Richardson does is to take up Gilles Deleuzes interpretation of Nietzsche but, as with Richardsons work on Heidegger, he again tells a more lucid story than Deleuze does. So Richardson gives you an angle into some of the dominant strands of European interpretations of Nietzsche, but he does so in a more philosophically interesting and certainly more accessible way. Hes a very clear and systematic writer.

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Lets move on to the primary texts. You mentioned that Beyond Good and Evil is a good one to dip into for people who are new to Nietzsche books, because it provides a good overview to his thoughts

Yes, I think thats right. It touches on almost all Nietzsches central concerns on truth, on the nature of philosophy, on morality, on whats wrong with morality, will to power.

The first thing you notice when you open the book is the layout and the way its written, which is striking, especially if you come to it having read modern philosophy essays and that kind of thing. Why does Nietzsche write in such an unusual, more aphoristic style?

The explanation really comes in the first chapter of the book where Nietzsche tells us that the great philosophers are basically fakers when they tell you that they arrived at their views because there were good rational arguments in support of them. Thats nonsense, says Nietzsche. Great philosophers, he thinks, are driven by a particular moral or ethical vision. Their philosophy is really a post-hoc rationalisation for the values they want to promote. And then he says that the values they want to promote are to be explained psychologically, in terms of the type of person that that philosopher is.

The relevance of this is that if this were your view of the rational argumentation of philosophers, it would be quite bizarre to write a traditional book of philosophy giving a set of arguments in support of your view. Because in Nietzsches view consciousness and reasoning are fairly superficial aspects of human beings. What really gets us to change our views about things are the non-rational, emotional, affective aspects of our psyche. One of the reasons he writes aphoristically and so provocatively and this, of course, is why hes the teenagers favourite philosopher is connected to his view of the human psyche. He has to arouse the passions and feelings and emotions of his readers if hes actually going to transform their views. Thered be no point in giving them a systematic set of arguments like in Spinozas Ethics in fact he ridicules the geometric form of Spinozas Ethics in the first chapter of Beyond Good and Evil.

Do you have a particular favourite passage from Beyond Good and Evil that exemplifies Nietzsches direct and provocative approach?

For funny wickedness I do like Section 11, on Kants philosophy. Its hysterically funny if youre familiar with Kants philosophy, that is. Its not a late-night TV concept of hysterically funny!

You mentioned that Nietzsche is fascinated by psychology. Do you think if he were around today he would be hanging around the psychology department, rather than the philosophy department?

Maybe not the psychology department in its current form! But he would be interested in psychological research. There are a number of themes in contemporary empirical psychology that are essentially Nietzschean themes. There is a large literature suggesting that our experience of free will is largely illusory, that we often think were doing things freely when in fact were not, that our actions have sources that lie in the pre-conscious and unconscious aspects of ourselves and then we wrongly think were acting freely. These are themes familiar to anyone whos read Nietzsche books and its striking that recent empirical work is largely coming down on Nietzsches side on these questions.

Would it be right to say Nietzsche was a big influence on Freud as well?

Freud claims to have stopped reading Nietzsche at a certain point perhaps he thought Nietzsche anticipated his own views to an uncomfortable extent. But they share a very similar picture of the human mind, in which the unconscious aspect of the mind, and in particular the affective, emotional, non-rational part of the mind, plays a decisive role in explaining many of our beliefs, actions and values. Freud came up with a more distinctive and precise account of the structure of the unconscious, but the general picture is very similar.

The second essay of Nietzsches Genealogy argues that and this is a crude summary guilt arose in human beings as a consequence of the internalisation of cruelty. When human beings entered into civilised intercourse they had to repress their cruel instincts, but since the instinct of cruelty is central to human beings that instinct had to be discharged elsewhere and became, gradually, guilt. So guilt is cruelty to ourselves. Thats basically Freuds story in Civilisation and its Discontents.

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Lets talk about On the Genealogy of Morality, then. Is it fair to say that this is often seen, nowadays, as Nietzsches masterpiece?

I dont know I would single it out as the masterpiece, but its a fascinating book which follows on many of the themes of Beyond Good and Evil. Its unusual because its less aphoristic, but rather three essays. The essays have more structure and extended argumentation than is typical in most of Nietzsches works.

The book deals with the two absolutely central questions for Nietzsche, namely whats wrong with our morality and the problem of suffering. It tells an extremely provocative story about each of these and in the third essay it even connects up with Nietzsches interest in questions about the nature of truth and why we value truth. In that sense it really is a mature work, bringing together reflections on topics that span the prior decade.

Why did you decide to recommend different translators for these two Nietzsche books?

Clark and Swensen, I think, have the best English translation of the Genealogy but its the only work they translated. If they had ever translated Beyond Good and Evil I might have recommended that. They are more literal than Kaufman, who does take liberties at times with the German. That often has a virtue you get more of a sense of Nietzsche in Kaufmans English than anyone elses English, but sometimes for a philosophically-minded reader it can elide certain important distinctions. Clark is a philosopher, Swensen is a German-language scholar, and so they bring two good skill sets to the translation. Swensen has a good feel for the German and Clark is very sensitive to what is philosophically important in the German and not losing that in translation.

The other thing that is very nice about their edition is that it has very detailed notes. The Genealogy is sort of notorious because it has no footnotes. It makes all kinds of historical claims, etymological claims et cetera, but there are no footnotes because thats not how Nietzsche does things. But in point of fact he had scholarly sources in mind on almost every one of these issues, and Clark and Swensen compiled them. So they supply the underlying scholarly apparatus for the kind of claims Nietzsche is making, which makes this a very useful text.

The book obviously focuses on morality. Do you think theres been a shift in the way scholars have seen Nietzsches view of morality over the past 60 or 70 years?

I do think theres been a significant change and I think theres a simple explanation for it. Nietzsches association with the Nazis didnt exactly help his reputation. For people like Walter Kaufman, who wrote an influential book about Nietzsche after the war, his Nietzsche is a pleasant, secular liberal. Hes a nice guy who believes in self-development hes not a scary Nazi! With Heidegger, we see Nietzsche as a metaphysician with a grand picture of the essence of reality as will to power, and the moral/political side of Nietzsches thought gets pushed aside. For the French deconstructionists, Nietzsches a guy who tells us that no text has a stable meaning and theres no truth and so on. All these readings pull us away from Nietzsches core evaluative concerns, and I think over the last 20 years those concerns have come back to centre stage.

I think its always worth saying that Nietzsche was no Nazi. To start with, he hated Germans. This created a lot of problems for the Nazis. They had to edit the texts quite selectively because he hated German nationalists, he hated anti-semites, he hated militarists. He wouldnt have fitted in too easily at Nuremberg! On the other hand, it is absolutely true that Nietzsche has quite shocking views about traditional Christian morality. Kaufman whitewashed this 50 years ago, but I think its less common to do so now. Nietzsche is deeply illiberal. He does not believe in the equal worth of every person. Nietzsche thinks there are higher human beings. His favourite three examples are Goethe, Beethoven and Nietzsche himself. And that higher human beings, through their creative genius, can actually make life worth living that Beethovens 9th Symphony is enough to justify all the suffering the world includes. Again this is a crude summary but there is this aspect of Nietzsche. At the heart of his critique of morality is that he thinks creative geniuses like Beethoven, had they really taken morality seriously, wouldnt have been creative geniuses. Because to really take morality seriously is to take your altruistic obligations seriously to help others, to weigh and consider the interests of others et cetera. You can read any biography of Beethoven and see that that wasnt how he lived! He was single-mindedly focused on his creative work and thats what Nietzsche means by severe self-love.

Given that Nietzsche has a profoundly illiberal view of morality, what does he have to say to us now if, that is, youre keen to come at morality from, loosely speaking, a liberal and democratic point of view?

Even if youre not as illiberal as Nietzsche, you might be worried if Nietzsches right that certain kinds of traditional moral values are incompatible with the existence of people like Beethoven. Thats the strong psychological claim he makes that you cant really be a creative genius like Beethoven and take morality seriously. I think even good old democratic egalitarian liberals could worry a bit about that, if it were true. Its a very striking and pessimistic challenge, because the liberal post-Enlightenment vision is that we can have our liberal democratic egalitarian ethos and everyone will be able to flourish. Nietzsche thinks theres a profound tension between the values that traditional morality holds up and the conditions necessary for creative genius.

So that challenge is interesting in its own right, even if you wouldnt want to side with Nietzsche, whos ready to sacrifice the herd of humanity for the sake of a Goethe or a Beethoven. And then there are all these aspects of Nietzsche that dont really depend for their importance on his ultimate evaluative judgement. Theres Nietzsches picture of the human mind, theres his attack on traditional philosophy, his attack on free will and moral responsibility. All of these themes are interesting and challenging, and resonate with themes in contemporary philosophy even if you dont have the same illiberal affect that Nietzsche has. And of course most readers dont. Thats why theres been a lot of whitewashing of Nietzsche in the secondary literature. Its a bit shocking. It certainly took me a while to come to terms with the fact that this is really what Nietzsche believes, that the illiberal attitudes and the elitism was really central to the way he looked at things. The suffering of mankind at large was not a significant ethical concern in his view, it was largely a matter of indifference in fact it was to be welcomed because theres nothing better than a good dose of suffering to get the creative juices flowing.

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The Best Nietzsche Books | Five Books Expert Recommendations

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For the many activists and intellectuals on the Right, who identify with the ambiguously defined Western civilization, a nostalgic and selective association with Western civilizationsphilosophical grandeur can be extremely appealing.

Introduction

In a piece for Merion West several months ago, I discussed the various uses and misuses of philosophy. In this piece from this past September, I hinted that some ways are better than others when it comes to employing philosophical concepts and argumentation. Heated arguments about what philosophy is (and what philosophers should do) go back as far as the trial and execution of Socrates for corrupting the youth of Athens. This often assumes a very political dimension. For instance, the political left has often had a love-hate relationship with philosophy. In his Theses on Feuerbach, Marx famously chastised the philosophers and theorists for merely trying to interpret the world, when the point was to change it. This, of course, did not keep the erudite Prussian radical from devoting the rest of his life to writing dense theoretical works trying to interpret the world in all its dialectical complexities. These tensions carry on until today, with Current Affairs recentlyproducing a scathing article lacerating Slavoj iek foramong other sinsobscurantism. At the same time, Youtube channelssuch as Philosophy Tube and books like Give Them An Argument: Logic for the Left by philosophy professor Ben Burgis are generating much discussion.

One of the more interesting phenomena is that this ambivalence towards philosophy is not shared by the political right (and especially the far-right), which has frequently tried to gloss up its intellectual credentials by appealing to philosophical tropes and icons. Ben Shapiro was christened the cool kids philosopherby the New York Timesand recently published a work of theory trying to live up to that honorific (spoiler: the book has serious problems. I review it here). Dave Rubin has had a large number of Objectivist and nationalist philosophers on The Rubin Report. The far-right is no different than these commentators when it comes to a desire to invoke philosophical tropes. Much has been made of the far and alt-rights interest in philosophical luminaries like Nietzsche. Some of the major figures of the far-rightincluding Lauren Southern and Stefan Molyneuxhave gone a step further and attempted to give their own readings of the history and uses of philosophy. Southern, famous for hawking conspiracy theories about the evils of Islam and the great replacement, has written a book about how tenured hippies have undermined the great Western intellectual tradition going back to the Greeks. In her words, we have traded Plato for bell hooks. Molyneux, who recently declared himself the most influential modern philosopher has even written a book called Essential Philosophy: How To Know What on Earth Is Going On.

Why is the Far-Right Interested in Philosophy

Now none of this is to say that these invocations of philosophy are especially rigorous or thoughtful. Generalizing broadly, the standards tend to get lower the more reactionary the figure in question. Sometimes they are actually very confusing. To give just one example, take Molyneuxs book. In Essential Philosophy,he offers a few definitions of the subject. In the space of a short book, he calls philosophy the study of truth, the methodology that helps you determine the difference between subjective experiences and facts then goes on to say, the heart of philosophyis morality. He also claims, the purpose of philosophy is to get you to change your moral habits. He asserts that the, very essence of philosophy is to differentiate between various states, to point to the best preferred. He says, philosophy is the rational hypothesis of empirical action, and he calls philosophy the, largest circle of mental disciplines. He suggests that, all philosophy is founded on hostility to authority, as well as that, the practice of philosophy is the creation of arguments. And he also writes, philosophy is like exercise. The same confusions pertain when he tries to define ethics. He defines ethics as the study of virtue, when listing it with the four other branches of philosophy (he lists metaphysics, epistemology, politics, and ethics but seems to miss logic and aesthetics). He calls it a theory of universal preferable behavior, as well as a discipline which needs to be taught. He considers it also to be a a moral framework within which there are specific ethical theories which must be based on moral arguments, which are rational. He describes ethics as a system and as a theory, as well as, generally dealing with deeds, not words. He says that ethics is generally deal[ing] with actions, not thoughts and that it is generally statements or preferred actions that are binding on others, as well as a set of rational ethical propositions, and as a relationship rather than a commandment. How and whether all these definitions of philosophy as a whole and ethics in particular are simultaneously tenable is a question I will leave to more patient readers. Certainly Molyneux is not providing many answers.

But pointing out these serious intellectual deficiencies does little to explain why the far-right is interested in philosophy in the first place? Why not simply ignore itor pull a Steven Crowder and insist that wasting money on a philosophical education is a bad life choice? I think there are a variety of answers to this question, and I will try to present them below.

The first and most obvious is that the far-right (despite its consistent trashing of cultural elites and intellectuals by figures like Tucker Carlson) desperately wants some form of intellectual credibility. This is why they will trash-talk education one minute and then insist on their academic credentials the next. It is also why Molyneuxin the same book where he describes academics and sophists (often the same thing) as highjacking philosophyalso goes out of his way to insist that he received an Ivy League education and was awarded top marks on his Masters thesis. A great deal of the animosity directed towards elites generally belies the far-rights anxiety that their intelligence and ideas are not respected. This is where appeals to philosophy can be exceptionally attractive. By glossing up otherwise questionable arguments with appeals to a venerated discipline and its icons, the far-right can posture as both intellectual credible and even somewhat dissident. To their followers, their ideas may not seem empty but, in fact, dangerous. Like Socrates or Nietzsche before them, the philosophers of the far-right are challenging an academic stranglehold on ideas exercised by sophists too afraid to get into a real argument. And notably these paragons of Socratic dignity seem to get flustered when they actually get what theyask for from professionals.

The second reason I think the far-right finds its skewed vision of philosophy appealing is more complex. This relates back to what Fredric Jameson might call their post-modern tendency to nostalgically construct a pastiche-like identity from cherry picked features of the past. For the many activists and intellectuals on the Right, who identify with the ambiguously defined Western civilization, a nostalgic and selective association with Western civilizations philosophical grandeur can be extremely appealing. It enables them to situate themselves in an auspicious tradition including Plato, Aristotle, Locke, and many others. In turn, this orientation allows these commentators and writers to speak with a certain degree of self-ascribed authority, given that they can present themselves as heirs to this tradition who have to defend it against the unworthy and the foreign. It also enables them to frame a philosophical enemy: an enemy in the form of cultural Marxism (or even post-modern neo-Marxism) whose goal it is to undermine Western thinking and replace it with various forms of egalitarian sophism. This is very fitting for the far-right, a fundamentally resentment-driven movement that needs to define itself through opposition. The far-right, after all, often needs to frame itself through the lens of opposition since it struggles to make its points constructively, as evidenced by the frequent ambiguities and incoherence in their claimsMolyneuxs book being a prime example.

Limits to the Far-Rights Reading of Philosophy

Of course, this nostalgic reading of Western philosophy misses a great deal, including where even some of the Golden Calves erected by the far-right contributed to the undermining of their more sacred ideals. To give one example, many of the far-right thinkers claim to be rationalists or empiricists, while also disdaining the collapse of reason and logic into nihilism and cynicism. This misses that for many philosophical commentators, the turn to Cartesian skepticism and Lockean empirical nominalism were foundational in the transition away from the big picture ambitions of the Greek and Christian philosophers. These early modern thinkers insisted that reason was fundamentally limited in its ability to understand the world with full objectivity; this is a project that would later be radicalized in the hands of figures like Immanuel Kant, who argued we can never know things in themselves but only how they appeared to us as phenomena (interestingly enough, Kant also did more than most to advertise making reason a priority in socio-political life).

Now, of course, one could push against this in defense of the fundamentally reasonable vision of modern philosophy, as, for instance, Jrgen Habermashas in The Philosophical Discourse of Modernity. My point is that the far-right often ignores these historical and philosophical complexities in favor of a radically simplified narrative that everything was all right and that philosophy committed to Big T Truth until some progressive radicals came and mucked everything up. This obfuscates the debt radical schools of thought from Marxism down to deconstruction owe to earlier theoretical and philosophical arguments. Indeed, even Socrates himself was something of a radical, undermining the religious and political authorities of the day and imploring the youth to think critically for themselves.

But, ultimately, the far-rights appeal to philosophy is not about philosophical ideas or the history of Western thought. To some extent, it is about presenting the far-right as smarter, as evidenced by the numerous SJW fail videos and memes generated in the dark places of the Internet. However, most importantly, it is about bastardizing the canon by skewing it in a politically correct manner, twisting the real history to give credence to a contemporary narrative. Like so much on the far-right, it is philosophy on the cheap designed to rationalize positions which are intellectually untenable and morally reprehensible.

Conclusion: What Should Philosophical Analysis Become?

In this concluding section, I want to sketch some thoughts about what a genuine Left interpretation of philosophy might look like. Contra the far-right narrative that progressive thinking is all about the cynical trashing of Western thought, I would argue that a progressive approach to philosophy actually tries to redeem what is best in the tradition, while incorporating a variety of other voices into the narrative. The modernist project has always been about emancipating human beings from the strictures of traditionalist reasoning (and a naturalistic teleology), which insists we have a fundamental purpose set be external powers that we are bound to live up to. By contrast, the moderns insisted that there was no such external power we could knowand that the function of philosophy is, therefore, not to know our purpose as ascribed by another but to construct it for ourselves. In the form of critique through the Marxist tradition and onwards, philosophy has rigorously exposed the ways that traditionalist reason has been instantiated as authority structures, which are falsely naturalized as inevitable and desirable. This is, of course, the narrative put forward by the far-right today. In its most reactionary form, uncritical ideology insists that the world as it exists today cannot be realistically changed and can merely be accepted and retroactively justified. But because we exist in a historical world where change is, indeed, inevitable, the paradox of such a reactionary view is that it will be forced to transform the world to try and keep it and its calcified hierarchies the same. The only way it can reconcile this paradox is through the application of force and fiatin some cases literally trying to build and arm a wall to keep the changes brought about by neoliberalism and traditionalisms own contradictory logics out. By contrast, a critical philosophy insists that we recognize all forms of authority as fundamentally contingent and subject to critique and reconceptualization. It rejects the tyranny of ahistorical naturalistic rationalizations and insists that because the world exists in time, its contours are never firmly set. The seemingly frozen relations, which are naturalized by defenders of the status quo, can be conceptually broken open through the proper application of critical philosophy, which can service the generation of novel political and economic possibilities.

Today, the most important task for such a critical philosophy is to think past the limitations of neoliberal society and its post-modern culture. Ironically, this means rejecting the cynical socio-political withdrawal associated with the Left by its critics and recognizing that the reactionary ascendency of post-modern conservatism is inherently unstable, representing the material overdetermination of an unequal system that is increasingly unable to reconcile its competing tendencies. The most obvious example is the incompatible reactionary demand that capital be allowed to commodify all spheres of life (in line with the logic of neoliberalism), while still maintaining homogeneous and meaningful cultures that provide sufficient existential direction to citizens and pacifies their democratic potential. Trumpism, its offshoots, and its various far-right defenders are a symptomatically inadequate reaction to this tension, which can only try to manage these difficulties through the application of force and executive fiat. A critical philosophy, instead, points us to the future, where recognizing the false necessity of the status quo is the first step towards developing a more emancipatory and equal social form. This is in service of fulfilling the ambition of the modernist project to overcome the limitations of naturalized authority and power. At the same time, it must overcome the limitations of modernism itself in incorporating those voices it excluded. The potential is, therefore, realized through the generation of new kinds of democratic and egalitarian politics.

Matt McManus is Professor of Politics and International Relations at Tec de Monterrey, and the author of Making Human Dignity Central to International Human Rights Law and The Rise of Post-Modern Conservatism. His new projects include co-authoring a critical monograph on Jordan Peterson and a book on liberal rights for Palgrave MacMillan. Matt can be reached atmattmcmanus300@gmail.comor added on twitter vie@mattpolprof

The rest is here:
From Ben Shapiro to Stefan Molyneux: How the Right Uses Philosophy - Merion West

Services and studies

Dayspring Church Apostolic Worship begins at 11:15 a.m. at the church, 27 Doctors Park Drive, Columbus. On Sunday, the church will be inspired by, You Are Overcomers. This is taken from 1 John 2:12-14 where, and you have overcome the wicked one Every visitor will receive a free gift.

The Sunday Education Session starts at 10 a.m. and covers Parable of the Soils, as shared in Luke 8:4-15.

Bible Study is Tuesday at 5:30 p.m. and is a Group Session sponsored by Heart Changers International, LLC on Depression, Stress and Grief with hand out questions. These help build our Personal Empowerment and walk.

Our Prayer of Power starts at 5:30 p.m. Wednesday and is preceded with requests and instructions on prayer.

The Celebrate Recovery Group session starts at 6:30 p.m. for about an hour.

Ignite is the Youth Growth Session that happens every third Friday.

For more information please call (812) 372- 9336, or email dayspringchurch@att.net.

East Columbus United Methodist Sunday events begin at 9 a.m. at East Columbus United Methodist Church at 2439 Indiana Ave. in Columbus, with fellowship time in the foyer with beverages and snacks. Worship begins at 9:30 a.m.

Sunday School begins at 10:40 a.m. for all ages and Bible interests.

First Presbyterian In 2020, the church will focus on their sense of call. To what is God calling people as individuals, as a congregation? The sermon for this Second Sunday after Epiphany will be on the parables of the sower and the mustard seed, Mark 4:1-34, and will be titled: Stories of Growth.

Worship begins at 9:30 a.m., 512 Seventh Street in Columbus. Infant and toddler care is available 9:15 a.m. to noon. The Mens and Womens Support Groups meet on Fridays at 7 a.m., and a second Mens Support group (working age men) meets every Monday at 6:15 a.m.

People in the community in need of a meal are invited to our Hot Meals offered Friday at 5 p.m. (please enter through the glass doors on Franklin). We are an LGBTQ-friendly church. Open and affirming to ALL.

Information: fpccolumbus.org.

First United Methodist On Sunday, Jan. 19, at the 9 a.m. Traditional Service and 11:00 AM The Table, Reverend Howard Boles will deliver the message, Come and See at the church, 618 Eighth Street. The scripture will be John 1:29-42.

Sunday School for all ages begins at 10:10 a.m. Childcare is available during the service.

Weekly on Thursday through February 27, FUMC will have a Grief Support Group that will support and guide those who have endured loss. They will explore grief using Julie Yarbroughs book, Beyond the Broken Heart: A Journey Through Grief. It will take place in the Blue Room (Room 216) at the church at 6:15 p.m., and is open to anyone. For more information, call the church office at 812-372-2851.

On Monday, join FUMC for their 7th Annual First Cares event. From 9:00 a.m. until 12:00 p.m., they will be doing work in and for the community. There will be opportunities to help both at the church and throughout the community, including helping church members tie blankets, writing cards for service men and women and church VIP members, completing small projects at selected church members houses, and helping at Turning Point or the Humane Society. Anyone is welcome to help out during this morning of service.

On Friday, at 7:00 p.m., FUMC will host the Laura Andrews String Studio Recital. Come and hear the young stars of tomorrow! Admission is free, and donations are encouraged.

On Sunday, January 26, FUMC will host its first Life Planning Seminar. Possible topics include end-of-life planning, assisted living and funeral planning, and financial planning topics like retirement and college planning. The goal is to help people plan better in order to find peace in the challenges that come up throughout life when dealing with financial and end-of-life planning. There will be a dinner at 5:15 p.m. with the session to follow at 6:00. Anyone in the community is welcome to attend.

Information: 812-372-2851 or fumccolumbus.org.

Flintwood Wesleyan The church is located at 5300 E. 25th St.

Sunday services are Amplify (non-traditional) at 9 a.m. and The Well (traditional) at 11 a.m in the main sanctuary and led by Rev. Wes Jones, Senior Pastor. Sunday School classes at 10 a.m. in their regular room.

The Prayer Team meets at 8 a.m. Adult Choir Practice is 5 to 6 p.m.

Sunday evenings Celebrate Recovery begins with a meal at 5:25 p.m. in The Friendship Center and the meeting starts at 6 p.m. upstairs in Curry Hall. The public is invited to attend.

Connections, a ladies study group, led by Pastor Teri Jones. The group meets the second and fourth Monday of each month at 10 a.m. in The Friendship Center.

In the Beginning, a small group Bible Study, meets Tuesday evenings at 6 p.m. They are now meeting in the basement of the church in the young adult classroom. They are studying the book of Genesis. You can start at any point so new members are welcome to join.

Wednesday activities begins with a meal at 5:30 p.m. The program, iKids (Ignite Kids) On Fire For Jesus! starts at 6:15 p.m. This program is for kids in Pre-K through the 6th Grade. The Prayer Team meets at 6:15 p.m. in the Prayer Room. Youth meets at 6:30 p.m. downstairs in the church. Bible study is at 7 p.m. in the sanctuary.

Thursday: Cub Scout Pack # 588 will meet when events are scheduled and Boy Scout Troop # 588 will meet at 7 p.m.

Small group Cover to Cover is a Christian book club that meets the second Saturday of each month at 10 a.m. AM to select a new book and discuss the book they just read. Group meets in The Friendship Center. If interested contact Kim Rutan at 812-343-2217 (call or text) or via email at flintwoodoffice@gmail.com.

In the event of severe winter weather, we will announce service/activity cancellations via local television networks, The Flintwood website, The Flintwood Facebook page, and the Flintwood App.

For further information about services or our ministries please call 812.379.4287 or email flintwoodoffice@gmail.com. Church office hours are Tuesday, Thursday and Friday: 9 a.m. to 3 p.m. Our website is http://www.flintwood.org

Garden City Church of Christ Starting Jan. 5 at the 10 a.m. service, Garden City Church of Christ is hosting a four-week sermon series called Reset. Everyone in the community is invited to attend.

The topics of the series include Reset My Heart, Reset My Mind, Reset My Voice and Reset My Hands.

Garden City Church of Christ is located at 3245 Jonesville Road, Columbus.

For more information about the church, visit http://www.gardencitychurch.com or call 812-372-1766.

Grace Lutheran Rev. John Armstrong will preach on Sunday, based on John 1:29-42. Worship is at 8 and 10:30 a.m., with Sunday School for all ages at 9:30 a.m.

Alpha, an introduction to the Bible continues Tuesday, January 21, 6-8 p.m. with the topic Who is Jesus?

Searching Scripture begins Tuesday, January 21, 6-8 p.m. with the topic The Ten Commandments.

Old Union United Church of Christ Scriptures for the 10 a.m. Sunday service will include Isaiah 49:1-7, 1 Corinthians 1:1-9, and John 1:29-42. The message will be Finding Jesus.

Sunday school will be at 9 a.m. with fellowship at 9:40 a.m.

The church is located at 12703 N. County Road 50W, Edinburgh.

Petersville United Methodist Church The Rev. Stormy Scherer-Berry will give her message, Know Your Name, at the 9 a.m. worship service on Sunday morning at the church, 2781 North County Road 500 E, Columbus. The theme for this Sunday will be Who has God called you to be?

Scriptures from Isaiah 49 and John 1:38-41 will be shared by liturgist Patsy Harris. The childrens sermon will be given by Teresa Covert, and the choir will provide special music, under the direction of Kathy Bush.

The congregation will be encouraged to stay for a special meeting immediately following worship concerning an anticipated split in the world-wide United Methodist Church; Pastor Scherer-Berry will lead the discussion. A time of fellowship will follow the service.

The Bakers Dozen Bible study group will meet at the home of Larry and Connie Nolting on Monday at 6:30 p.m.; the Journey Bible study group also will meet at 6:30 p.m. Monday at the home of Chris Kimerling. The Sit and Stitch group will meet Tuesday night at 6:30 p.m. at the Nolting home.

Choir practice will be Wednesday night at the church at 6:30 p.m., and Prayer Time will be held at 10 a.m. Thursday morning at the church with Barb Hedrick as leader.

Information:812-546-4438; 574-780-2379

Sandy Hook United Methodist The church will be having a Bible study on the book of Ruth for six winter Wednesday evenings from 6:30 to 7:30 p.m. starting Jan. 8 through Feb. 19 (there will be no study January 29). This video-based study is part of the Epic of Eden Bible studies.

Please contact the church office at 812-372-8495 or office@sandyhook.org if interested in participating (so books can be ordered).

The church is located at 1610 Taylor Road, Columbus.

St. Paul Lutheran Sanctity of Life will be celebrated Sunday at St. Paul Lutheran Church, 6045 E. State Street, at the 8 and 10:45 a.m. services with Pastor Doug Baumans message entitled A Light Thing for the Light based on Isaiah 49:1-7.

Christian Education classes for all ages begin at 9:30 a.m. Vicar Daniel Fickenscher will lead the Spanish worship service at 2:30 p.m. in the church followed by Spanish/English Sunday School at 3:30 p.m.

Open enrollment for the 2020-2021 Preschool and Kindergarten Registration begins on Monday, Jan. 27. Classes are for children who are 3, 4 or 5 by August 1. 3-year old classes meet 8:15 to 11:15 a.m. Tuesday and Thursday. 4-year old classes meet 8:15 to 11:15 a.m. Monday, Wednesday, Friday OR 12:10 to 3:10 p.m. Monday, Tuesday, Thursday. Half day Kindergarten classes meet 8:15 to 11:45 a.m. Monday Friday. Extended care available to compliment class sessions and a STEM enrichment class available on Wednesday afternoons. The teaching staff holds college degrees in education and are committed to nurturing children in their spiritual growth and love of learning. Class sizes are small and the school is accredited through the National Lutheran School Accreditation. Information: 812-376-6504 or http://www.stpaulcolumbus.org

Financial Peace University classes will begin Monday, Jan. 27, 6 p.m. at the church. Classes teach how to beat debt and make a plan for the future together. Information: philburbrink@gmail.com

Information: 812-376-6504.

Unitarian Universalist Congregation of Columbus On Sunday at 10 a.m., Heaven on Earth: Christianity and the Social Gospel Movement will be presented by Rev. Nic Cable and Peggy Sabau.

In the early 20th century, what came to be known as the Social Gospel Movement swept through the United States. How did this movement come to influence our religious tradition and how do we continue this movement in the 21st century will be questions explored in this weeks service.

The church is at 7850 W. Goeller Blvd., Columbus.

Information: 812-342-6230.

Westside Community Pastor Robert Vester will lead the service this Sunday at 10 a.m. at the church at the corner of West State Road 46 West and Tipton Lakes Boulevard.

The childrens program for birth through sixth grade meets at the same time as the 10 a.m. worship service.

For more information on studies or small groups that meet throughout the week, contact the church office at 812-342-8464.

Music

North Christian Church The church is looking for singers to join their Chancel Choir. Now is the perfect time to get started! Rehearsals are Wednesdays at 6 p.m. at the church, 850 Tipton Lane, Columbus.

For more information, contact the Music Director, Travis Whaley, at music@northchristianchurch.com.

Events

First United Methodist Tuesday evenings from Jan. 7 to Feb. 25, the church will host a grief support group. Meetings will begin at 5:30 p.m.

The group will explore grief using Julie Yarbroughs book, Beyond the Broken Heart: A Journey Through Grief. It will take place in the Blue Room (Room 216) at the church, and is open to anyone. To register, or for more information, call the church office at 812-372-2851.

On Monday, the church will host the seventh annual First Cares event. From 9 a.m. until noon, volunteers will do work in and for the community. There will be opportunities to help church members stuff homemade animal pillows and tying blankets, or help clean at the Turning Point shelter. Anyone is welcome to help during this morning of service.

On Friday at 7 p.m., the church will host the Laura Andrews String Studio Recital. Come and hear the young stars of tomorrow! Admission is free, and donations are encouraged.

On Jan. 26, the church will host its first Life Planning Seminar. Possible topics include end-of-life planning, assisted living and funeral planning, and financial planning topics like retirement and college planning. There will be a dinner at 5:15 p.m. with the session to follow at 6 p.m. Anyone in the community is welcome to attend.

North Christian Church You are invited to join the Centering Prayer Group that meets in the North Christian Prayer Chapel, Lower Level #6, on Friday mornings from 10:30 11:30 am. This is a drop-in prayer group, meaning that you can come as your schedule allows. Familiarity with Centering Prayer and its spiritual practices is not necessary. For more information, consult the Centering Prayer page at http://www.northchristianchurch.com.

St. Paul Lutheran An eight-week grief support Bible study entitled, Hope When Your Heart Breaks continues on Monday, Jan. 20 at 2 p.m. in the churchs Conference Room. Those learning to live without a loved one are welcome.

St. Peter Lutheran Church On Sunday, Jan. 26, the church will host a soup supper and Euchre party 11750 West County Road 930S, Columbus.

The soup supper will start at 5 p.m. and admission is $5. The Euchre party starts at 6:30 p.m. and admission is $5. Proceeds will go to Love Chapel in Columbus and Anchor House in Seymour.

Zion Lutheran Church The church, at 1501 Gaiser Dr., Seymour, will hold its Annual Ham and Turkey Dinner with all the trimmings Sunday February 9, 2020 from 4 to 7 p.m. The public is invited.

A free will offering will be taken. Proceeds will go to mission projects. Carry-out will be available. Call the church office with questions at 812-522-1089.

Read more from the original source:
Religion news Jan. 18 - The Republic

A cross-party group of councillors in Hull have formally backed the idea. Photograph: Alamy

Hull wants to become the first UK city to test a weekly universal basic income for its residents after a cross-party group of councillors formally backed the idea.

The proposal would mean every adult would be paid a basic sum potentially between 50 and 100 a week regardless of income, and do away with the need for welfare.

People receiving disability payments would instead get the equivalent sum in universal basic income (UBI) and there would be higher payments for pensioners and lower sums for children.

The ambitious scheme has been trialled with varying success in Finland, the US and Kenya but the idea has been gaining traction in a number of UK cities, particularly in the north of England.

Matt Jukes, the chief executive of Hull city council, will write to Sajid Javid, the chancellor, to request permission to pilot UBI after winning the backing of councillors last week.

The shadow chancellor, John McDonnell, had promised to allow trials of UBI if Labour won last months election, with Liverpool and Sheffield earmarked as two pilot cities. The Conservative government, however, has been less keen on the idea. It said previously that the proposal would not work for those who need more support such as disabled people and those with caring responsibilities.

Sam Gregory, who chairs a UBI lab in Sheffield in support of the scheme, said Hulls backing was an important moment for basic income in the UK. He said: Three major northern cities Liverpool, Sheffield and Hull have now asked to host pilots of this radical new idea, because the Westminster way of doing things has failed these communities for far too long.

Even the Conservative councillors in Hull voted for this motion, saying that they were open-minded about a pilot in the city. We dont know if UBI is the answer, but theres a growing consensus between different political parties that we need to test it out.

UBI trials in Finland, the only advanced economy to pilot a widespread scheme, found that people receiving basic incomes were happier, but they were no better and no worse at finding employment than a control group.

Economists on both left and right have argued for UBI as a source of personal empowerment, providing citizens with more choice over work, education, training, leisure and caring. Others argue that UBI would be too expensive and would be difficult to set at the right level, and believe higher spending on public services would work better.

Jack Haines, a Liberal Democrat councillor on Hull city council, said Britains welfare system was broken and that UBI could be a better way of helping those most in need. He said: Hull is a progressive city and Im proud the Liberal Democrats here as well as the other parties have chosen to try out this new policy, which has the possibility to transform the city and the country.

Read more:
Hull asks to be first UK city to trial universal basic income - The Guardian

Financial independence is one of the core concepts of living a holistically wealthy life. Anthony Devlin - PA Images/PA Images via Getty Images

2020 marks the start of not only a new year but also an entirelynew decade. In terms of financial empowerment for women, its an opportunity to make big strides in our effort to address larger societal issues such as equality and justice, reproductive rights, poverty and domestic issues like financial abuse, as well as income security and retirement. It is estimated that 46% of women are not too confident or not at all confident about their ability to live comfortably after retirement, compared to only 31% of men who feel that way.

After my husband died unexpectedly, leaving me a 31-year-old widow with two small children, I realized that all women need to have a firm financial identity. I also found my voice in raising awareness about womens financial empowerment, as well as the importance of gender equality, diversity and financial inclusion. Womens rights have become my passion, and I realize that, globally, we cant fully achieve holistically wealthycommunities if women dont have access to the same opportunities to thrive and be successful.

SEE ALSO: Handmaids Tale Co-Producer Discusses Womens Rights Issues

One common thread that runs through most of the #MeToo stories is the need for women to be financially empowered so that they can feel empowered to say no to any situation that will cause harm. Saying no to requests that are out of scope withyour vision or mission in life or could endanger your physical, mental or even your financial health is important. As I state in my new book,Holistic Wealth: 32 Life Lessons To Help You Find Purpose, Prosperity, and Happiness: The word no is like an asset in a metaphorical bank account where our lifes energy is the holding. Use it to save, and use it to earn a greater sense of yourself, whats important to you, and where you want to spend your time and energy.

Indeed, financial empowerment is the new feminism, and this is why Im claiming 2020 as the year of holistic wealth. In my book Holistic Wealth, I outline several strategies that can help women achieve financial wellness.

The Holistic Wealth Method is a framework I developed for assessing your actions and decisions. In applying the Holistic Wealth Method ask yourself: Will this decision be a withdrawal from or a deposit to my holistic wealth bank account? Approaching life with a holistic wealth mindset means approaching life mindfully and with the realization that each decision and each action represents a withdrawal from or deposit to that holistic wealth bank account. Repeated withdrawals from the holistic wealth bank account will lead to bankruptcy.

Similarly, there are some actions that act like compound interest in a holistic wealth bank account, like listening to your intuition and lifelong learningthe benefits of these actions multiply over time in many different areas of your life. The Holistic Wealth Method can be applied in everyday situations regarding a range of daily decisions. For example, in assessing if a decision will add to your holistic wealth bank account, think about the vision of your life going forward and what you truly want for yourself. If you have toxic relationships that lead to financial abuse, then ask yourself if keeping these relationships is a deposit into or a withdrawal from that bank account. Likewise, in thinking about your current spending habits, daily eating regimen and the amount of time you spend on social media, examine how these actions add to (or take from) your overall holistic wealth.

Holistic wealth is about having an intentionally designed lifeso changing your mindset is key to ensuring you can achieve it and overcome any setbacks, like domestic and financial abuse.

Financial independence is one of the core concepts of living a holistically wealthy life. There are several strategies to get you to a place where you have enough income to pay your living expenses for the rest of your life without having to depend on anyone else. Whether this means retiring by the age of 40, or taking a more traditional route, building your financial portfolio depends on having your financial identity. Heres an excerpt from Holistic Wealth:

A well-planned future also starts with developing your own financial identity. One way to do this is through financial literacy. Improving your financial literacy is also the greatest stimulant of wealth. Many of us make our first large purchase with a spouse or significant other. The first house, the first car, the wedding and honeymoonthese are all expenses tied to our expansionary years. We therefore transition into adulthood not having gained a full sense of our own personal financial identity. For instance, what is my investment identity? What are the things I will splurge on versus save on? This can also be tied to our values and mission in life. It is highly individual. Each of us should have a financial identityone that is distinct and separate from our spouses or parents. If you find yourself always wondering what your friends or parents think about the way you spend or invest, then its an indication that you havent fully figured out your financial identity. Its impossible to design a well-planned future without a proper financial identitywe end up living our lives in the footsteps of othersand possibly making the same money mistakes.

Holistic Wealth: 32 Life Lessons to Help You Find Purpose, Prosperity, and Happiness by Keisha Blair. Photo Courtesy of Keisha Blair

Taking measured risks are imperative to achieving holistic wealth; it means stepping out on your own with the confidence you need to make your own financial decisions. Too many people become paralyzed by fear and take no action at all when it comes to living their dreams. In addition, when you confuse real constraints with fake ones, you deplete your holistic wealth bank account. People with a holistic wealth mindset dont fear taking measured risks. They recognize fake versus real constraints, and they view setbacks as only temporary, and include their lifes mission in their definition of success. Get past your fear by focusing on the outcome you want to achievethen say yes to your desire to take measured risks toward your goals.

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Financial Empowerment Is the New FeminismHeres Why - Observer

Sexual wellness is having a huge year already. Brands are flocking to the sexual wellness category as its ever-increasing popularity grows. The sexual wellnessmarket is really dominating at the moment, with the likes retailers like Goop selling everything from vibrators to stimulation gel in their Between The Sheets section and Free People stocking items for their sexual wellness sales. CES, a huge tech conference held yearly banned sexual wellness technology products last year, and just a week ago, according to CNN, sex technology was on full display. The trade shows organizer estimated there were roughly a dozen sex tech companies includingDame, Lovense, Ohmibod, Pulse, and MysteryVibe presenting their innovations at CES and trying to make female sexuality and pleasure less taboo.Maybe its time to flip the script on female sexuality?

And if it wasnt proof enough, They Call Her Alfie, a skincare brand who just last year released their Love Gel, is selling out of said item in troves. So much so, women are buying the They Call Her Alfie Love Gel in bulk because they finally have something that works. Love Gel empowers women. Love Gel isspecifically for women who have trouble in the bedroom.

Image: They Call Her Alfie

By applying Alfiesamazing Love Gel, made with the same revolutionary technology as the other products in their line, the skin absorbs and retains ingredients faster and longer. This makes the effects happen quickly and lasts longer (i.e. more time in the bedroom). Love Gels uses include helping solve a number of bedroom blunders. This includes fueling sex drive, protecting you from infection, reducing the friction of condoms, and more. Which in turn makes you less anxious, less worried about performance. You feel like you have a safe space to enjoy sex freely.

It helps to hydrate (hello wetness) and delivers more blood flow to the clitoris. The woman will also have a very heightened sexual experience this way. Made with the same technology as other products inAlfiesrevolutionary line, the Love Gel stimulates, soothes, and rejuvenates for your best sex ever.

A study was done at the University of Groningenthat studied multiple couples having sex concluded in the factwomen, turning off fear and anxiety is key, while men need to know they will be physically stimulated. Were definitely listening to the hype. For the first time in history, women are being empowered through science, technology, and brands like They Call Her Alfie.

Image: They Call Her Alfie

When asked about the revolutionary product, Bianca says Alfie is different. The brand invests the time to fully develop its technology. They also have clinically proven studies to ensure the product delivers. In the case of theLoveGel, as thelocalizedarea has a thinner dermis. We are wellaheadof the pack in not onlyintimacyrelevantresults but alsocumulativebenefits when used frequently.

With women becoming more and more empowered every day, she hopes that the tides have turned. With female health being studied more, the acceptance of LGBTQIA+ communities recognition, and more, we see change. However, Bianca wants more empowerment. She believes that the stigma around sex needs to be considered mainstream. By creatingLove Gel, she can assist many in their personal relationships with themselves and others.

If youre interested in learning more about They Call Her Alfie and their Love Gel, visit the websitehere.

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Women Are Buying This Female Sexual Empowerment Product In Bulk - Sporteluxe

Empowered, Healthier and Happier in 2020!

By Edita McQuary

Generally it is women who are the caretakers we take care of family, friends or neighbors and at times putting our own health and personal caretaking last on our to do list.

The New Year is a good time to review and take stock of our own health and wellbeing, make changes for the better and resolve to take care of ourselves. Curves Aptos is just the place to help you get started on a new you.

Curves is a facility offering an all-inclusive standardized workout regime in just 30 minutes. You dont have to struggle figuring out the machines of the circuit as coaches train you one-on-one and are always assisting you.

Curves coaches believe in empowering members through positive encouragement when correcting form, compelling you to work at your optimal ability and celebrate your successes.

Curves is a great place to work out with lots of encouragement, said Jane Amaral, a member for more than 15 years.

Owner Annette Hunt just celebrated one-year of ownership and her team of qualified coaches, Charlotte Carreira, Laurel LeBaron and Corrie Matheison, are eager to help women make lifestyle changes to improve their health, lose weight and look and feel better. All staff have been Curves-certified, trained in the purpose and function of the circuit, and are knowledgeable about the body and nutrition.

Annette Hunt

Annette comes from a very active family where she was encouraged to try different sports as a young child. She enjoys jazz, tap, and ballet dancing, bicycling, and competitive swimming.

Annette was a Jazzercise instructor for six years before she purchased the Curves franchise. During this time she learned the skills of instructing others on body mechanics, proper movement, and modifications based on individual needs.

Annette is a firm believer in low-impact, high-intensity movement to keep and maintain a strong core and correct body alignment.

Along with her B.S. degree in Dietetics from U.C. Davis, she is uniquely qualified to teach the fundamentals of how to create and maintain a healthy body.

She is a vegetarian, has enjoyed optimal health throughout her life and wants to teach others how to make the right choices to live a long, healthy life.

Annette also offers the Curves Complete Dietary Program with one-on-one weekly nutritional coaching to support those interested in losing weight.There is also an online component which provides recipes to create a simple and creative menu plan based on individual preferences.

The first phase of the Curves Complete program is a jumpstart to weight loss. The next phase is designed to continue to lose weight safely, while protecting your muscle mass.

The third phase provides lifestyle maintenance for continual weight management. One member said she went from 190 lbs. to 157 lbs. in two years, and has kept it off!

The entire Curves facility and program is designed for any age, any athletic ability and it is inspiring to see our community of women work out together, as we have members ranging between 22 and 88, said Annette. Our younger members find our older clientele inspiring as they can see the difference in those who are active and taking care of themselves verses those who arent.

Of the 300 current members, the oldest is 88 but she looks and acts an easy 10 years younger. She is an inspiration, Annette continues. The youngest member is 22 years old, attending school and working full time. Curves is the perfect choice for her as it is such a quick and efficient workout.

Curves is not a quick fix workout regime. The program focuses on a lifestyle change with modifications to all exercises for those who need it.

For instance, one member with a recent valve replacement wanted to increase muscle tone, balance and flexibility. And at 72 years old, she now feels like a new woman. Other members have decreased their blood pressure or their blood sugar medications, improved bone density, reduced anxiety, blood pressure and diabetes.

Member Debra Kerr uses a small portable oxygen tank while exercising at Curves.

I have been coming to Curves for several years now and it has been very empowering now that Annette has taken over this last year, said Debra.She can get me going and keep me going. She is very professional and hands on while she is in the circuit doing the movements with us. My physician has told me to keep moving and Annette and the Curves staff are the perfect solution for me.

Thanks to my daughters who gave me a membership on Mothers Day, it helped motivate me to get back to my normal weight and improve my strength, said 15-year member Mary Jo K. The social interaction gives me mental health, strength and the Curves coaches inspire me.

Curves North America (US and Canada) franchises are women-owned and operated and are strong in supporting important organizations such as Second Harvest Food Bank, Alzheimers Research and Breast Cancer Awareness, just to mention a few.

Annette said at the Aptos facility they dont discuss politics, religion or sports. We are only interested in improving womens health, she said.

Over the past year, Curves Aptos has contributed $2500 towards Alzheimers Research; $5000 in services towards our local schools and non-profit organizations, $1000 towards Second Harvest Food Bank; and impacted more than 450 families with the Christmas Adopt-a-Family Stars Program.

We want to empower our members through cardio and strength training and to help support and give back to our community along the way, Annette said. I am a local girl, and want to support my community as much as possible.

Its 2020, and if you havent already, let Curves Aptos help you take control of your life and feel the empowerment of a healthier, stronger and happier you!

Join Curves Aptos today!

Curves is located at 7000 Soquel Drive, Aptos. To contact them, call 831.688.2348, Email: [emailprotected], or visit Curves.com, https://www.facebook.com/CurvesAptos

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Curves Aptos: Empowered, Healthier and Happier TPG, Inc. - Aptos Times

Roommates, in a world full of often irrelevant beauty standards, it can be difficult to truly embrace your natural beauty; This is especially difficult when you are a public figure. However, there are those who are in the public eye who decide to be an example to others with regard to their beauty, no matter how personal or painful the experience may be, just like Ayanna Pressley.

Representative Ayanna Pressely is known for her incredible political work, and recently she was one of those who advocated the removal of Donald Trump on the floor of the House, but her latest headline movement is inspiring women across the country.

Ayanna only bravely revealed her fight against alopecia in a recent interview that ended with her bare bald head for the first time. As soon as the video was released, Ayanna was praised for shedding light on her journey and giving others a voice that may be suffering in silence.

Speaking about his alopecia trip, Ayanna said the following:

I was missing her. I was mourning my hair. I was mourning the state of our democracy. I was mourning my mentor, President Elijah Cummings. When I saw myself in the mirror, I had done a beautiful job, but I didn't recognize myself. She wore this wig, fully dressed. But at that moment, I couldn't remember the last time I had felt more naked. I want to be released from the secret and shame that secret entails. It is about self-agency. It's about power. It's about acceptance. "

We believe that Ayanna Pressley looks absolutely stunning and as a true definition of #BlackGirlMagic!

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Social networks react to the revealing empowerment of Representative Ayanna Pressley of her fight against alopecia - Up News Info