A SIGN telling mums to put down their phones while breastfeeding babies has caused outrage at one hospitals baby unit.

It read: Mummy & Daddy... Please look at ME when I am feeding. I am much more interesting than your phone! Bosses at Yeovil District Hospital in Somerset said the poster was to encourage bonding and strengthen a mothers milk flow.

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But parents have reacted angrily saying keeping in touch with friends and family was a lifeline while poorly babies were receiving care. Lynsey Hope, from West Malling, Kent is expecting her third child and here argues why no mum should be shamed this way.

IN an ideal world, all mums would breastfeed their babies in a dimly-lit room while listening to relaxing music and gazing lovingly at their newborns perfect face. Sadly though, for many, that is not the reality of motherhood.

Breastfeeding can be an amazing experience and one that has been championed by the NHS for its health benefits, for both mother and baby. But, as any new mum would tell you, it is not easy. If you are one of the lucky ones who manages to feed successfully, well done. But thats a big if.

Britain has some of the lowest breastfeeding rates in the world, with around half of new mums stopping before their baby is six weeks old. Only 34 per cent of babies are still receiving breastmilk at six months.

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If you can feed but it takes an age and you want to chat on your phone or do internet browsing at the same time you should not be shamed for doing so. When I had my son Jacob in July 2014, he had a healthy appetite. He fed every three hours and each time would take a good hour thats eight hours a day.

And some mums have babies who cluster-feed over a few hours, during which time they are pretty much chained to their little one. Needless to say, breastfeeding can seem, at times, like a full-time job. With Jacob, I was changing nappies, doing washing, taking baby out and going to groups during the day.

Often, around 2am or 3am, Id be WhatsApping friends with babies. Night-feeding was often the only chance Id have to talk to mates. Wed laugh about all being up in the middle of the night, joke about who was going to have to take their baby out in the car to get them back to sleep again, arrange catch-ups, play dates and coffees.

It gave me a lifeline and made me feel less alone. I knew I was not in this haze of sleep-deprived motherhood alone. New mums already feel isolated enough, so anything that can make us feel more connected and less alone should be encouraged.

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Often while feeding, Id find myself Googling baby-related stuff: Why is my babys poo green? When do babies start teething? At what age do babies start rolling? It was the only chance I had to research things I had no idea about.

On top of that, there would be nappies to order and baby classes to book. Usually, Jacob was sleepy anyway, so I dont understand the experts who say that having eye contact with your baby while breastfeeding is important for bonding.

My babies rarely fed with their eyes open, so this was an opportunity to tick off my to-do list rather than when my babies were alert and I was trying to get a smile out of them. When my Olive was born in March 2017 I was diagnosed with sepsis during labour and had to remain in hospital for several days.

My husband couldnt stay as he had to care for Jacob. It would have been a very lonely time without a phone to keep in touch. I was even able to speak to my little boy while feeding Olive. Once home, the phone and feed multitasking got more necessary. There was even less time and even more jobs to do with two children.

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Between feeds I built train tracks or read stories to Jacob, or prepared his tea. I had a two-year-old whod wake at 5am, plus a newborn who liked to be up all night. Falling asleep while feeding was a real risk and of course it can be dangerous.

Looking at my phone was one way of keeping awake. Id also be catching up on my sons pre-school admin such as paying invoices, buying World Book Day costumes, all while feeding Olive.

She didnt seem to mind and it meant fewer jobs to do during the day, giving me more time to play with my kids. I was working for myself by this point too, so had very little time off. I needed all the time I could get to email and make calls for work even while Olive was feeding.

Its only the same as celebrities like Gisele Bundchen getting her hair and make-up done while breastfeeding.

Im expecting my third child in April, and I suspect Ill have to do even more multitasking. If I want to phone a friend and ask advice or jump on social media to see whats going on in the outside world, Im not going to beat myself up.

The simple act of having her on me, feeding her, hugging her and loving her regardless of what else I need to do is all the bonding Ill need.

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Sun writer slams hospital feed-shaming sign and says smartphones are a lifeline for lonely mums - The Sun

Weve all been there. As your long weekend comes to a close, or your annual leave comes to an end, that feeling returns to the pit of your stomach. Before you know it, its the night before youre due to return to work and you cant think of anything else. You cant stop worrying, cant sleep, cant focus

CREDIT: This is an edited version of an article that originally appeared on Happiful

Its no surprise that so many of us feel anxious when getting back to work after taking time off. In the UK alone, 74% of us have felt so stressed at some point over the past year that we have feltoverwhelmed or unable to cope.

Feeling worried or anxious from time to time is completely natural; however, when it starts to interfere with your day-to-day life, or the enjoyment of the last few precious days of your time off, it can be a sign that you may need a little extra help to relax, unwind and address what has you on edge.

According to leading mental health charityMind one-in-six of us experiences common mental health problems such as anxiety and stress at any given time, with one-in-four of us experiencing mental ill health during our lifetime.

If worries about work are keeping you up at night, or a growing sense of dread is seeping into your time off, there are plenty of small things you can do to help. Here are five simple ways you can beat back to work anxiety and make the most of your time off.

Set yourself up for success

We all worry about the future; the anticipation, and mounting what-ifs, can be one of the toughest things to get past. Instead of focusing on the tasks or meetings you have ahead, try instead thinking about the here and now.

Ben Edwards suggestsgetting your thoughts in order. Whether youve been enjoying a long weekend or are just getting back from time off after being ill, the first day is bound to be the hardest and one of your busiest. If you are worried about being bombarded with new tasks, emails, catch-up conversations, meetings and more getting your thoughts in order can be a good starting place.

Where possible, its great to take just five or 10 minutes to organise your workload and the week ahead before going away; this gives you an easy starting point when you return, whilst reminding you of any outstanding tasks that might have slipped your mind. Having the reassurance that you have a list of priorities ready and waiting to go can help put your mind at ease, allowing you to let go and take full advantage of your time off.

Think long-term

Ourfight, flight or freeze response releases hormones including cortisol and adrenaline that make us feel more vigilant great when we are actually in danger or there is a physical threat, but not so helpful if we are dreading getting back to our inbox at work.

Figuring out exactly what is causing you to feel this way is the first step towards addressing your worries and creating sustainable routines to counter these negative feelings. It can be tough, but try thinking back to the last time you were away from work. Is the anxiety you are feeling now new, or is this something youve experienced before? Can you identify what is causing it, or are you feeling a more general sense of unease?

Unfortunately, there isnt always an easy solution that you can implement here and now, but you can start looking into other, more long-term, methods that can help. Try thinking outside of the box; different solutions work for different people its all about finding a method that works best for you.

Hypnotherapycan be an effective way to seek out the root cause of your worries and change your relationship with anxiety. Hypnotherapy can help boost feelings of confidence and self-belief, whilst helping to reduce your feelings of fear and worry. Working together with anexperienced hypnotherapist, you can tailor your sessions to help discover what triggers your anxiety and why, working towards changing the ways you react and helping you achieve a calmer state of mind.

Take care of your body

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It can be easy to overlook, but how well we look after our bodies, and what we eat, can have a significant impact on ourstressandanxiety levels. For example, the more stressed and anxious we are feeling, the more our digestive systems can be under strain. Small changes to your diet can have a surprising impact on how you are feeling, physically and emotionally.

Try reducing your caffeine and alcohol intake, as well eating fewer foods high in fat and sugar. While alcohol may have an instant, calming effect in the moment, it can also increase the amount of long-term stress through further impact on your overall health and wellbeing over time.

Similarly, while high sugar foods may provide a short burst of energy, the release is only temporary, followed by a sugar crash that can leave you feeling worse. Switching caffeinated teas and coffees for decaf versions can reduce the amount of strain our bodies are under, as caffeine acts as a stimulant, causing hormones like cortisol the substance usually activated during fight, flight or freeze responses to release, putting us on edge.

Switch off and relax

Take a moment to consider: how do you usually relax? Weve each got our own unique,self-careroutines, but how many of us spend our downtime moving from one screen at work, to another at home? If you find yourself putting your brain in neutral and setting down with Netflix, or scrolling through social media, you may not be giving yourself the time to actively relax, unwind, reconnect with your body and recognise any signs of stress or strain you may be experiencing.

Listening to music or podcasts can be a relaxing way to unwind without staying glued to your screens. Providing a soothing background noise during meditation, music can help us to calm ourselves, reduce the effects of anxiety, andprovide a boost of comfort and positivity. Creating your own playlist can be a soothing way to refocus nervous energy and take your mind off of what is worrying you, whilst at the same time creating a tool you can use in the future to help you unwind. If youre looking for a few songs to get you started, check out our

If music isnt your thing, podcasts and audiobooks can offer the opportunity to learn new things, gain confidence and become inspired by others. If youre feeling stuck in a rut, thesenine podcasts to help inspire and motivate you can help you to gain confidence, refocus the direction of your career, and rediscover your passions.

Consider why youre feeling like this

If back-to-work anxiety, and work worries, have been plaguing your time off, and invading your thoughts, it could be worth taking a step back and considering why this is happening. Is it because youve had time away and the thought of returning to your routine is daunting? Or do you feel this same back to work dread every time Sunday rolls around? Is yourwork/life balanceoff-kilter, or is there a short-term, temporary reason for your worries?

Work-related stressand anxieties can have a huge impact on all aspects of our lives both in the office, and at home; the longer we ignore it, the worse it can get. Work-related stress is thought to lead to a number of other mental health problems, ranging from anxiety and depression to low self-esteem and low self-confidence.

If youre worried that your work is impacting your emotional health and wellbeing, it could be time to speak with a qualified therapist. A counsellor can offer a private, confidential, judgement-free space where you can talk about what is worrying you and explore the steps you can take to overcome these problems.

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Beating back to work anxiety - Ed Exec

Director Bartlett Sher is now working on an opera based on Lynn Nottage's Intimate Apparel, and preparing the London premiere and national tour of To Kill A Mockingbird. He's shown above during a rehearsal in May 2006, in Seattle. Elaine Thompson/AP hide caption

Director Bartlett Sher is now working on an opera based on Lynn Nottage's Intimate Apparel, and preparing the London premiere and national tour of To Kill A Mockingbird. He's shown above during a rehearsal in May 2006, in Seattle.

Theater is a team sport just ask Broadway theater director Bartlett Sher. "I don't believe in individual genius, I believe in collective genius," he says.

That approach has earned Sher a Tony Award and nine Tony Award nominations. As resident director of New York's Lincoln Center Theater, Sher digs deep into American classics To Kill a Mockingbird, My Fair Lady, Fiddler on the Roof and makes them feel relevant to today's audiences.

Great coaches need to know every position on the field and theater directors are no different Sher says that's part of the fun. "I have to know as deeply as I can about the lighting, about set design, about clothes and about acting and pull all of them together ... " he explains. "You have to be kind of in everybody's experience and helping them all do the best work they can do without the assumption that you could do it better."

Celia Keenan-Bolger is an actor who has seen Sher's approach firsthand. She played Scout in the Aaron Sorkin adaptation of To Kill A Mockingbird which Sher directed. In meetings with the cast, she says Sher would "source the room" asking: "Does anybody have a way to explain this that might be more helpful than what I'm using?"

It's a hard balance to strike she says. "Sometimes, if you open up the room too much, it starts to feel like, 'Who's in charge here? Who's running the ship?' But with Bart, there was always a very clear sense that he was in charge, that he had a vision, that we were working towards something, but that he could be greatly influenced by the artists he had surrounded himself with."

Two Broadway shows Sher directed My Fair Lady and Fiddler on the Roof are currently on national tours. The national tour of To Kill a Mockingbird begins this summer.

Sher's With Shaw

Sher recently came down from New York to attend an early preview of My Fair Lady at Washington, D.C.'s Kennedy Center. The following day at rehearsal, he darts around the theater, talking to the choreographer, the sound and lighting technicians, the conductor in the orchestra pit and the actors on stage.

Three suffragettes walk across the stage with protest signs during the song "With A Little Bit of Luck." In the preview, they were in the background and Sher thinks they walked by too fast. "We need to pull them out more because the audience loves them," he says. He asks the three actors to walk to the front of the stage, stop, face the audience, raise their signs and yell: "Vote for women!"

"Be righteous about it," Sher tells them. In the age of #MeToo, he need not say more.

My Fair Lady was inspired by George Bernard Shaw's 1913 play Pygmalion, in which Eliza Doolittle, a poor-but-feisty flower girl, dreams of a better life. Along comes the arrogant, class-conscious phonetics professor Henry Higgins to teach or more like torment her to speak the Queen's English. In the final scene of Pygmalion, the newly empowered Eliza has tender feelings for the sexist professor but leaves him end of story. But in the musical by Alan Jay Lerner and Frederick Loewe, Eliza comes back. In a supposedly crowd-pleasing, happy ending, the dueling couple falls for each other, despite the fact that Henry has treated Eliza horribly throughout the entire show.

Sher's with Shaw on this one: "Shaw hated the idea that they will ever, ever end up together," Sher says. "He was anti rom-com of any kind. He was an incredible feminist, fought hard for all kinds of equality."

In Sher's My Fair Lady, Eliza ditches Henry for that better life she's been dreaming about, far from "Hartford, Hereford and Hampshire."

Shereen Ahmed, who plays Eliza in the national touring company, says she connected to her character's "resilience and ambition."

"As a young Egyptian girl trying to just find her place in society, I was having trouble fitting in and finding my own identity," Ahmed says. "Something about Eliza's determination to better herself ... really resonated."

She says Sher gave her the "space" to "discover" that connection.

With classic productions, Sher tries to understand the context in which the works were created and then bring them into the present day.

"Whenever you do one of these musicals, you have to look at the immediate significance of the time you're in and why are you doing it right now," he says.

A 'Fiddler' For Today

For the Broadway revival of Fiddler on the Roof, Sher drew from his own background. Sher's father was born in a shtetl in Lithuania, similar to Tevye's Anatevka. In the opening and closing scenes, Sher made a small but important change: the actor playing Tevye looks like a modern-day tourist, dressed in a parka. He could be Tevye's descendant.

"We looked at that experience of somebody going back to explore their past ... and mix that with the current refugee situation," he explains. The Fiddler revival explores "what it means when you're driven out and who you are and how you survive that."

Yehezkel Lazarov, the Israeli actor who plays Tevye on the national tour, says Sher wants to make sure audiences connect the past with the present.

"He definitely wanted people to understand that we are part of a community," says Lazarov. "Unfortunately [the refugee crisis], it's part of our reality. It's part of our life right now, as we speak. And although Fiddler exists for 60 years already or more, it's still very, very much relevant."

Confidence ... And Chaos

To find out how his shows are being received, Sher talks with audience members during intermission. In New York, they can be brutally honest. He remembers directing a musical version of the Pedro Almodvar film Women on the Verge of a Nervous Breakdown and ... it didn't go well.

"I remember walking up the aisle and a group of older Lincoln Center women subscribers looking at me and all together turning their thumbs over and down to tell me that it was terrible," Sher says. "And I joyfully went up and said, 'So why are you feeling that?' I got more of an answer than I probably wanted but that's the spirit in New York. And you have to have enough confidence, enough belief in what you're doing, that it's not about whether it's good or bad it's about this sort of thing you're making."

Sher admits it's taken years of practice to develop that confidence. He grew up in San Francisco, one of seven children. No one else in his family worked in the arts but he credits his older brothers with giving him his first theater experience when he was 11 at a Grateful Dead concert.

"They were an improvisational band, so they never knew what number they were going to do next ..." he recalls. "And the audience ... they were connecting into it in a very intense way. So you had this ... kind of spiritual kind of insane experience all at once."

He says both the city and his family made for a lively adolescence. "I had one brother at the Naval Academy and one brother at Stanford," he says. "And the difference between the two, and the politics that were all over, everybody was screaming and yelling. It was fun. I thought the world was pretty crazy and pretty exciting and got to be lucky enough to not have a problem with chaos."

That might be a Broadway theater director's most valuable skill. Sher's "collective genius" credo means lots of research, many deadlines and constant communication with actors, writers, choreographers, lighting and costume designers.

Back at the bustling Kennedy Center rehearsal of My Fair Lady, Sher's passion for his gig is infectious. "The music, the movement, the design, the fact that we're doing a whole film in front of you every night," he says, "Everything delivering, up and down and the coordination of all these elements. It's pretty mind-boggling."

Original post:
Director Bartlett Sher On Chaos, Confidence And 'Collective Genius' - NPR

An auction, that starts today, offers a glimpse into the lives of the men who built post-Independence India.

Its well known that before Mohandas Gandhi launched the Satyagraha movement in India in 1917, he had deployed it, quite effectively, in South Africa in1907, when he was working as a barrister there. In a book entitled Satyagraha in South Africa, Gandhi writes: Satyagraha is a priceless and matchless weapon and that those who wield it are strangers to disappointment or defeat. This week, a fi rst edition of the book, published in 1928 and translated from Gujarati into English, will be up for auction at an event organised by auctioneer Prinseps. The collection is a tribute to three of Indias most signifi cant historical fi gures: Gandhi, Jawaharlal Nehru and Netaji Subhas Chandra Bose.

As father of the nation and freshly in the news because of the recent Gandhi Smriti incident its probably appropriate that Mohandas dominate the collection. Besides the satyagraha book, there is also a 70-volume set called The Collected Works of Gandhi, which spans a large period: Volume One covers the years from 1884 to 1896, while Volume 75 dates back to 1942. The books were authored jointly by Gandhi and his associates, like DG Tendulkar, says Indrajit Chatterjee of Prinseps. There are exceptionally rare and extremely important. According to our research, about 100 volumes were published, but weve only been able to source 70 for this auction. The government, Im told, has a few.

If there is an enduring interest in Gandhi, there is also a lot of curiosity about Subhas Chandra Bose, especially with debates about whether he survived the crash that is supposed to have killed him. While one of the books in the collection, entitled Verdict from Formosa: Gallant end of Netaji Subhas Chandra Bose, has its own theory, the other rare books relating to Bose include the original manifesto of the Forward Bloc [from June 1946] and the principles and policies of the Indian National Army (INA), both of which were founded by Bose. Some of the Netaji books have never been offered by any auction, says Chatterjee. We spent months researching what Netaji books are available in libraries in India and abroad, and we didnt find these anywhere. Therere also The Mission of My Life, written by Bose himself and published in 1949 by the Kolkata company Thacker Spink, and a collection of the text of all his speeches, put together in 1946 by one Arun. Theres also a first edition of The Springing Tiger: A Study of Subhas Chandra Bose by Briton Hugh Toye, a historical account of the INA.

The collection relating to the countrys first prime minister is smaller. But an interesting item in the Nehru section is a book entitled A Bunch of Old Letters correspondence between Nehru and people like Gandhi, Motilal Nehru, Sarojini Naidu and even Franklin Roosevelt and George Bernard Shaw. The other eyecatcher is Nehru on Gandhi by Ricahrd J Walsh, published in 1948 which has portions culled from Nehrus speeches that make references to Gandhi.

What makes these books valuable is that besides being published in the 1940s, 50s and 60s, very few of these have made it to any libraries, says Chatterjee. They were often printed on newsprint quality paper, and given the India climate, one can only assume that many other, similar books may have simply disintegrated over time. Its remarkable that even these have survived, given our tendency to reuse paper from old books or turn them into bhelpuri wrappers.

This no-reserve auction of rare books and prints starts today, 10 am onwards, and closes on Jan 26 at 7 pm. Visit: http://www.prinseps.com

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In the name of the father - Mumbai Mirror

The digital revolution has been a huge commercial success and made small imprints widely available, but it has made us shallow, irritable and depressed, argues a leading publisher

I object to publishers: the one service they have done me is to teach me to do without them. They combine commercial rascality with artistic touchiness and pettiness, without being either good businessmen or fine judges of literature. George Bernard Shaw

I started my first job in book publishing on 16 September 1968. My father told me I should not accept a salary of less than 900 (yes, nine hundred) a year and that was precisely what I was offered. I accepted. The publishing house I joined had just been founded and was called Darton, Longman & Todd (DLT). Its main mission was to publish religious books in the traditional areas of theology, liturgical books, patristics and Bibles, but it had also discovered that there was a popular appetite for a relatively new category: spirituality.

In a Church Times survey of religious publishing in 1972 I was described as Robin Spirituality Baird-Smith. I launched writers such as the Russian Orthodox Anthony Bloom, Rabbi Lionel Blue, Carlo Carretto and Rowan Williams. I felt I was closely in touch with our readers, and that there was a direct correlation between the quality of a manuscript and how successful the book would be. Book publishing has undergone a revolution since then.

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Rediscovering the art of reading - The Tablet

Jim Gavin could only thank his former Dublin players as he was made a Freeman of Dublin City.

The former Dublin football manager was given the prestigious designation by the Lord Mayor of Dublin, Paul McAuliffe, in the Round Room of the Mansion House last night.

Among the guests were Gavin's family, including his wife Jennifer and children Yasmin and Jude, as well as some of his ex-players, including Paul Mannion, Brian Fenton, Paddy Andrews, Ciaran Kilkenny, and Dean Rock.

And it's those same players who Gavin was, in typical style, quick to funnel the praise towards, saying his award is really an award for them.

"I am constantly aware that this isn't really for me, it's for the team that I represented, the Dublin Senior Football team, and particularly the players," Gavin said afterwards to DubsTV.

"They did all the hard work on the field of play.

"It was my good fortune in my football journey to come across their path, and to meet those great men who proudly, and still do, wear the Dublin jersey.

"When I was on the sideline, as a coach, as a manager, or as a player, it was always a privilege to wear that Dublin crest.

"I'm really honoured to represent them tonight. This award, really, is for them."

Gavin becomes the second Dublin GAA manager to receive the freedom of the city, after legendary Dubs boss Kevin Heffernan did so in 2004.

Other recipients of the prestigious honour include former American Presidents Barack Obama, Bill Clinton, and John F Kennedy, as well Nelson Mandela, George Bernard Shaw, Bono, Jack Charlton, and Bob Geldof.

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Jim Gavin says Dublin players deserve freedom of the city after receiving honour - Dublin Live

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.

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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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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

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From Ben Shapiro to Stefan Molyneux: How the Right Uses Philosophy - Merion West