Day 710, Leaving in Hades.

Day 710-1

Friedrich Nietzsche

Human all too human

374.

Leaving in Hades.—We must leave many things in the Hades of half-conscious feeling, and not try to release them from their shadow-existence, or else they will become, as thoughts and words, our demoniacal tyrants, with cruel lust after our blood.

Day 704, The Freezing-Point of the Will.

Day 704-1

Friedrich Nietzsche

Human all too human

349.

The Freezing-Point of the Will.—“Some time the hour will come at last, the hour that will envelop you in the golden cloud of painlessness; when the soul enjoys its own weariness and, happy in patient playing with patience, resembles the waves of a lake, which on a quiet summer day, in the reflection of a many-hued evening sky, sip and sip at the shore and again are hushed—without end, without purpose, without satiety, without need—all calm rejoicing in change, all ebb and flow of Nature’s pulse.” Such is the feeling and talk of all invalids, but if they attain that hour, a brief period of enjoyment is followed by ennui. But this is the thawing-wind of the frozen will, which awakes, stirs, and once more begets desire upon desire.—Desire is a sign of convalescence or recovery.

Day 696, Art makes the thinker’s heart heavy.

Day 696-1

The winter is not gone yet, the snow comes and goes but the ground is still frozen. Maybe 2 more moths ore a bit longer.

Friedrich Nietzsche

Human all too human

153
Art makes the thinker’s heart heavy. – How strong the metaphysical need is, and how hard nature makes it to bid it a final farewell, can be seen from the fact that even when the free spirit has divested himself of everything metaphysical the highest effects of art can easily set the metaphysical strings, which have long been silent or indeed snapped apart, vibrating in sympathy; so it can happen, for example, that a passage in Beethoven’s Ninth Symphony will make him feel he is hovering above the earth in a dome of stars with the dream of immortality in his heart: all the stars seem to glitter around him and the earth seems to sink farther and farther away. – If he becomes aware of being in this condition he feels a profound stab in the heart and sighs for the man who will lead him back to his lost love, whether she be called religion or metaphysics. It is in such moments that his intellectual probity is put to the test.

Day 689, By the waterfall.

Day 689-1

Friedrich Nietzsche

Human all too human

106
By the waterfall. – At the sight of a waterfall we think we see in the countless curvings, twistings and breakings of the waves capriciousness and freedom of will; but everything here is necessary, every motion mathematically calculable. So it is too in the case of human actions; if one were all-knowing, one would be able to calculate every individual action, likewise every advance in knowledge, every error, every piece of wickedness. The actor himself, to be sure, is fixed in the illusion of free will; if for one moment the wheel of the world were to stand still, and there were an all-knowing, calculating intelligence there to make use of this pause, it could narrate the future of every creature to the remotest ages and describe every track along which this wheel had yet to roll. The actor’s deception regarding himself, the assumption of free-will, is itself part of the mechanism it would have to compute.

Day 686, The death penalty and Nietzsche.

Day 686-1

70 Execution. – How is it that every execution offends us more than a murder? It is the coldness of the judges, the scrupulous preparation, the insight that here a human being is being used as a means of deterring others. For it is not the guilt that is being punished, even when it exists: this lies in educators, parents, environment, in Is, not in the murderer – I mean the circumstances that caused him to become one.

This is an aphorism from Friedrich Nietzsche from his book Human all too human. I agree with him, executing someone is wrong, I see it like playing god, or pretending to know what we are and judge others according to your believe. As far as I know we are all clueless on why we are here. If you accept that than it should be obvious that you cannot decide to remove someone from this life. I know that the people that are condemned to be executed have often taken lives and should be restrained from doing that again, but it speaks for a society that condemns executions, that they admit that we are all in it together and that life is secret. Most countries that still have a death penalty are religious or have a strong ideological government like in China. These countries follow strict written rules that define the world like the rules you find in the bible or Koran or within a rigid ideology like communism. For people that follow these rules (maybe because their society tells them to) it’s much easier to ignore their guilty conscious and point at the specific chapter in their rule-books for confirmation, they can hide behind there believe without taking personal responsibility for their moral choices. Having a believe on a personal level might not be a choice, but a society can steer away from archaic believe systems.

But more important than Nietzsche opposition to the death penalty is his questioning of a personal responsibility for our actions. That is of course a topic he writes about in many places and this aphorism is just a little prick, to let the reader no what is important to him. Simply set: do we have an independent soul that is responsible for our actions or are we just a complicated machine that gives different outcomes depending on what you put in to it. Is the character you have at birth, your upbringing, environment, schooling, and other experiences define you in such a way that you don’t have much of a choice in what you become?

You can come up with all kinds of scenarios where people get chances or not, are born at the wrong time, at the wrong place, you can make it as complicated as you want but my best guess is that there is only a small part of you that is so unique (because of all the specific circumstances in your life) that you can call it you. But this you is like a person on a rudderless oil tanker drifting at sea and the only thing you can steer this 300ft ship with is an paddle.

Day 680, A proposal of love.

Day 680-1

Songs of Prince Vogelfrei

Friedrich Nietzsche

A proposal of love

when unfortunately the poet fell into a pit

Oh, Wonder! He still flies?
He rises up, his wings are resting?
What lifts and carries him?
What is now his target, pull, and power?

Like stars and eternity
He now lives in heights, fleeing life,
Compassionate even to jealousy . . .
Flying high, you see only in suspense!

Oh, Albatross bird,
Impulse makes me fly high,
I thought of you:
My tears flow, – yes, I love you!

Liebeserklärung

bei der aber der Dichter in eine Grube fiel

O Wunder! Fliegt er noch?
Er steigt empor, und seine Flügel ruhn?
Was hebt und trägt ihn doch?
Was ist ihm Ziel und Zug und Zügel nun?

Gleich Stern und Ewigkeit
Lebt er in Höhn jetzt, die das Leben flieht,
Mitleidig selbst dem Neid –:
Und hoch flog, wer ihn auch nur schweben sieht!

O Vogel Albatros!
Zur Höhe treibt’s mit ewgem Triebe mich.
Ich dachte dein: da floß
Mir Trän um Träne, – ja, ich liebe dich!

From: The Peacock and the Buffalo
The Poetry of Nietzsche
Translated by James Luchte

 

Day 679, The slow arrow of beauty.

Day 679-1

Friedrich Nietzsche

Human all too human

149
The slow arrow of beauty. – The noblest kind of beauty is not that which suddenly transports us, which makes a violent and intoxicating assault upon us (such beauty can easily excite disgust), but that which slowly infiltrates us, which we bear away with us almost without noticing and encounter again in dreams, but which finally, after having for long lain modestly in our heart, takes total possession of us, filling our eyes with
tears and our heart with longing. – What is it we long for at the sight of beauty? To be beautiful our self: we imagine we would be very happy if we were beautiful. – But that is an error.

Day 675, On the Genealogy of Morals.

Day 675-1

Friedrich Nietzsche, On the Genealogy of Morals

12

At this point I cannot suppress a sigh and a last hope. What is it that I especially find utterly unendurable? That I cannot cope with, that makes me choke and faint? Bad air! Bad air! The approach of some ill-constituted thing; that I have to smell the entrails of some ill-constituted soul!

How much one is able to endure: distress, want, bad weather, sickness, toil, solitude, fundamentally one can cope with everything else, born as one is to a subterranean life of struggle; one emerges again and again into the light, one experiences again and again one’s golden hour of victory—and then one stands forth as one was born, unbreakable, tensed, ready for new, even harder, remoter things, like a bow that distress only serves to draw tauter.

But grant me from time to time—if there are divine goddesses in the realm beyond good and evil—grant me the sight, but one glance of something perfect, wholly achieved, happy, mighty, triumphant, something still capable of arousing fear! Of a man who justifies man, of a complementary and redeeming lucky hit on the part of man for the sake of which one may still believe in man!

For this is how things are: the diminution and leveling of European man constitutes our greatest danger, for the sight of him makes us weary.—We can see nothing today that wants to grow greater, we suspect that things will continue to go down, down, to become thinner, more good-natured, more prudent, more comfortable, more mediocre, more indifferent, more Chinese, more Christian—there is no doubt that man is getting “better” all the time.

Here precisely is what has become a fatality for Europe—together with the fear of man we have also lost our love of him, our reverence for him, our hopes for him, even the will to him. The sight of man now makes us weary—what is nihilism today if it is not that?—We are weary of man.

Day 633, On the Genealogy of Morals 2.

Day 663-1

Friedrich Nietzsche

On the Genealogy of Morals

Preface

2

My ideas on the origin of our moral prejudices—for this is the subject ofthis polemic—received their first, brief, and provisional expression in the collection of aphorisms that bears the title Human, All-Too-Human. A Book for Free Spirits. This book was begun in Sorrento during a winter when it was given to me to pause as a wanderer pauses and look back across the broad and dangerous country my spirit had traversed up to that time. This was in the winter of 1876–77; the ideas themselves are older. They were already in essentials the same ideas that I take up again in the present treatises—let us hope the long interval has done them good, that they have become riper, clearer, stronger, more perfect! That I still cleave to them today, however, that they have become in the meantime more and more firmly attached to one another, indeed entwined and interlaced with one another, strengthens my joyful assurance that they might have arisen in me from the first not as isolated, capricious, or sporadic things but from a common root, from a fundamental will of knowledge, pointing imperiously into the depths, speaking more and more precisely, demanding greater and greater precision. For this alone is fitting for a philosopher. We have no right to isolated acts of any kind: we may not make isolated errors or hit upon isolated truths. Rather do our ideas, our values, our yeas and nays, our ifs and buts, grow out of us with the necessity with which a tree bears fruit—related and each with an affinity to each, and evidence of one will,one health, one soil, one sun.—Whether you like them, these fruits of ours?—But what is that to the trees! What is that to us, to us philosophers!

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