I stare at the handrail
I hold it
I feel it
to much
Day 2953, or not.
Daily picture, PoetryArriving at a corner
standing still
backed into
almost
two walls
but a choice
to go
or not
Day 2952, because.
Daily picture, QuotesFriedrich Nietzsche
On the Genealogy of Morals
Prologue
3 Because of a doubt peculiar to my own nature, which I am reluctant to confess—for it concerns itself with morality, with everything which up to the present has been celebrated on earth as morality—a doubt which came into my life so early, so uninvited, so irresistibly, in such contradiction to my surroundings, my age, the examples around me, and my origin, that I would almost have the right to call it my “a priori” [before experience]—because of this, my curiosity as well as my suspicions had to pause early on at the question about where our good and evil really originated. In fact, as a thirteen-yearold lad, my mind was already occupying itself with the problem of the origin of evil. At an age when one has “half childish play, half God in one’s heart,” I devoted my first childish literary trifle, my first written philosophical exercise, to this problem—and so far as my “solution” to it at that time is
Day 2951, with only.
Daily picture, PoetryI held power inside me
but they didn’t treat me
left the door open
and now I stand here
dirty
left behind
with only my head high
Day 2950, up close.
Daily picture, PoetryFrom a distance I see a door
an opening to something new
a backdoor from where I stand
or maybe too small for a me
do I take the time that I have
to feel from up close this door
or turn away for a now
on the road I go
Day 2949, old street.
Daily picture, PoetryI walked through the old street
it brought me closer
but to what
Day 2948, I.
Daily picture, QuotesFriedrich Nietzsche
Beyond Good and Evil
On the prejudices of philosophers
16 There are still harmless self-observers who believe in the existence of “immediate certainties,” such as “I think,” or the “I will” that was Schopenhauer’s superstition: just as if knowledge had been given an object here to seize, stark naked, as a “thing-in-itself,” and no falsification took place from either the side of the subject or the side of the object. But I will say this a hundred times: “immediate certainty,” like “absolute knowledge” and the “thing in itself ” contains a contradictio in adjecto. For once and for all, we should free ourselves from the seduction of words! Let the people believe that knowing means knowing to the very end; the philosopher has to say: “When I dissect the process expressed in the proposition ‘I think,’ I get a whole set of bold claims that are difficult, perhaps impossible, to establish, – for instance, that I am the one who is thinking, that there must be something that is thinking in the first place, that thinking is an activity and the effect of a being who is considered the cause, that there is an ‘I,’ and finally, that it has already been determined what is meant by thinking, – that I know what thinking is. Because if I had not already made up my mind what thinking is, how could I tell whether what had just happened was not perhaps ‘willing’ or ‘feeling’? Enough: this ‘I think’ presupposes that I compare my present state with other states that I have seen in myself, in order to determine what it is: and because of this retrospective comparison with other types of ‘knowing,’ this present state has absolutely no ‘immediate certainty’ for me.” – In place of that “immediate certainty” which may, in this case, win the faith of the people, the philosopher gets handed a whole assortment of metaphysical questions, genuinely probing intellectual questions of conscience, such as: “Where do I get the concept of thinking from? Why do I believe in causes and effects? What gives me the right to speak about an I, and, for that matter, about an I as cause, and, finally, about an I as the cause of thoughts?” Whoever dares to answer these metaphysical questions right away with an appeal to a sort of intuitive knowledge, like the person who says: “I think and know that at least this is true, real, certain” – he will find the philosopher of today ready with a smile and two question-marks. “My dear sir,” the philosopher will perhaps give him to understand, “it is improbable that you are not mistaken: but why insist on the truth?”
Day 2947, we meet.
Daily picture, PoetryYou tell me your name
but I don’t see you
you are around
but not yet where I am
I know you now
and soon we meet
Day 2946, of a you.
Daily picture, PoetryI see a distorted
stretched depiction
of a you hanging
standing
It's my own darkness
that defines
Day 2945,
Daily picture, Poetry, QuotesSometimes
you have to start at the beginning
somewhere
halfway
Friedrich Nietzsche
On the Genealogy of Morals
Preface
1 We are unknown to ourselves, we men of knowledge and with good reason. We have never sought ourselves, how could it happen that we should ever find ourselves? It has rightly been said: “Where your treasure is, there will your heart be also”; our treasure is where the beehives of our knowledge are. We are constantly making for them, being by nature winged creatures and honeygatherers of the spirit; there is one thing alone we really care about from the heart “bringing something home.” Whatever else there is in life, so-called experiences”-which of us has sufficient earnestness for them? Or sufficient time? Present experience has, I am afraid, always found us “absent-minded”: we cannot give our hearts to it-not even our ears! Rather, as one divinely preoccupied and immersed in himself into hose ear the bell has just boomed with all its strength the twelve beats of noon suddenly starts up and asks himself: “what really was that which just struck?” so we sometimes rub our ears afterward and ask, utterly surprised and disconcerted, “what really was that which we have just experienced?” and moreover: “who are we really?” and, afterward as aforesaid, count the twelve trembling bell-strokes of our experience, our life, our being-and alas! miscount them. So we are necessarily strangers to ourselves, we do not comprehend ourselves, we have to misunderstand ourselves, for us the law “Each is furthest from himself · applies to aur eternity-we are not “men of knowledge” with respect to ourselves.
Day 2944, go.
Daily picture, PoetryI just want to go
and you can’t stop me
though you do
Day 2943, at me.
Daily picture, PoetryMy monster lies silent
in my imagination
it doesn’t wake
but pretends to
when I see it
looking at me
Day 2942, waves.
Daily picture, PoetryI can stare
at the power of the waves
crashing forever
I don’t know what it is
maybe it is a reminder
of where we all come from
what more
is millions of years old
within us
Day 2941, or both.
aphorism, Daily picture, PoetryI want to get up there
I try to reach the hook
from the crane that is not tall enough.
Is that just hope
stupidity
or both
Day 2940, pseudosciences.
Daily picture, QuotesFriedrich Nietzsche
Daybreak
Book 1
11 Popular morality and popular medicine. – The morality which prevails in a community is constantly being worked at by everybody: most people produce example after example of the alleged relationship between cause and effect, between guilt and punishment, confirm it as well founded and strengthen their faith: some observe actions and their consequences afresh and draw conclusions and laws from their observations: a very few take exception here and there and thus diminish faith on these points. – All, however, are at one in the wholly crude, unscientific character of their activity; whether it is a matter of producing examples, making observations or taking exception, whether it is a matter of proving, confirming, expressing or refuting a law – both material and form are worthless, as are the material and form of all popular medicine. Popular medicine and popular morality belong together and ought not to be evaluated so differently as they still are: both are the most dangerous pseudosciences.
Day 2939, lost.
aphorism, Daily picture, PoetryI lost all of my gauges
but it seems
you don’t need them