What sort of mind or intelligence have they? They believe popular folktales and follow the crowd as their teachers, ignoring the adage that the many are bad, the good are few. - Heraclitus
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Elisabeth Förster-Nietzsche welcomes Hitler to the Nietzsche
Archives - Weimar 1934
Hitler and Nietzche bust
Elisabeth Förster-Nietzsche, ca. 1894 The individual must be consecrated to something higher than himself--that is the meaning of tragedy; he must be free of the terrible anxiety which death and time evoke in the individual: for at any moment, in the briefest atom of his life's course, he may encounter something holy that endlessly outweights all his struggle and his distress--this is what it means to have a sense for the tragic. And if the whole of humanity is destined to die out--and who dares doubt that?--so the goal is set for it that is its supreme task, so to grow together in one and in common that it sets out as a whole to meet its coming demise with a sense for the tragic. All the ennoblement of humanity is enclosed in this supreme task; the definite rejection of this task would be the saddest picture imaginable to a friend of humanity. This is my view of things!
(Richard Wagner in Bayreuth, 1876)
Lou Andreas-Salomé
Books
Homer and Classical Philology Distributed Christmas 1869
Contribution toward the Study and the Critique of the Sources of Diogenes Laertius Distributed May 1870
Socrates and Greek Tragedy Distributed June 1871
The Birth Of Tragedy Published January 2, 1872
Untimely Meditations:
David Strauss: the confessor & the writer Published August 8, 1873
On the Use and Abuse of History for Life Published February 22, 1874
Schopenhauer as Educator Published October 15, 1874
Richard Wagner in Bayreuth Published July 10, 1876
Human, All Too Human Published May 7, 1878
The Birth Of Tragedy, Second Edition Published September 4, 1878
Human, All Too Human: A Supplement: Mixed Opinions and Maxims Published March 20, 1879
The Wanderer and His Shadow Published December 18, 1879
The Dawn Published July 1881
Idylls from Messina (in "Internationale Monatsschrift," May 1882) Published June 1882
The Gay Science Published September 10, 1882
Thus Spoke Zarathustra I Published August 1883
Thus Spoke Zarathustra II Published late 1883 or early 1884
Thus Spoke Zarathustra III Published April 10, 1884
Thus Spoke Zarathustra IV Distributed May 1885 (First Trade Edition published March 1892)
Beyond Good and Evil Published August 4, 1886
The Birth Of Tragedy, Third Edition (New Title: The Birth of Tragedy Or: Hellenism and Pessimism) Published October 31, 1886
Human, All Too Human, Second Edition (Volume I): New Preface Published October 31, 1886
Human, All Too Human, Second Edition (Volume II): New Preface, Mixed Opinions and Maxims and The Wanderer and His Shadow Published October 31, 1886
Thus Spoke Zarathustra I, II, III (New Title Page) Published late 1886
Untimely Meditations (New Title Pages):
David Strauss: the confessor & the writer Published 1886
On the Use and Abuse of History for Life Published 1886
Schopenhauer as Educator Published 1886
Richard Wagner in Bayreuth Published July 1886
The Dawn, Second Edition: New Preface Published June 24, 1887
The Gay Science, Second Edition: New Title Page, Preface, Book V, and Songs of Prince Vogelfrei Published June 24, 1887
Hymn to Life, for Mixed Chorus and Orchestra Published October 20, 1887
On the Genealogy of Morals Published November 16, 1887
The Case of Wagner Published September 22, 1888
Twilight of the Idols Published January 24, 1889
Nietzsche contra Wagner Published February 1889
Dionysus Dithyrambs Published March 1892
The Antichrist Published November 1894
Poems and Maxims Published April 1898
The Will to Power Nachlass Notes Selected and Published by Elisabeth Förster-Nietzsche: First Version in December 1901—Second Version in December 1906—Third Version in September 1911
Ecce Homo Published April 1908
The Pre-Platonic Philosophers Published 2001
Recommended Readings:
Allison, David B (ed.), 1985, The New Nietzsche: Contemporary Styles of Interpretation. Cambridge, Massachusetts: The MIT Press.
Bataille, Georges, 1992, On Nietzsche. trans. Bruce Boone. Minnesota: Paragon House.
Deleuze, Gilles, 1983, Nietzsche and Philosophy. trans. Hugh Tomlinson. New York: Columbia University Press.
Derrida, Jacques, 1979, Spurs: Nietzsche's Styles. trans. Barbara Harlow. Chicago: University of Chicago Press.
Lo, I teach you the Overman: he is that sea; in him can your
great contempt be submerged.
What is the greatest thing ye can experience? It is the hour of
great contempt. The hour in which even your happiness becometh
loathsome unto you, and so also your reason and virtue.
The hour when ye say: "What good is my happiness! It is poverty
and pollution and wretched self-complacency. But my happiness should
justify existence itself!"
The hour when ye say: "What good is my reason! Doth it long for
knowledge as the lion for his food? It is poverty and pollution and
wretched self-complacency!"
The hour when ye say: "What good is my virtue! As yet it hath not
made me passionate. How weary I am of my good and my bad! It is all
poverty and pollution and wretched self-complacency!"
The hour when ye say: "What good is my justice! I do not see that
I am fervour and fuel. The just, however, are fervour and fuel!"
The hour when we say: "What good is my pity! Is not pity the cross
on which he is nailed who loveth man? But my pity is not a
crucifixion."
Have ye ever spoken thus? Have ye ever cried thus? Ah! would that
I had heard you crying thus!
It is not your sin- it is your self-satisfaction that crieth unto
heaven; your very sparingness in sin crieth unto heaven!
Where is the lightning to lick you with its tongue? Where is the
frenzy with which ye should be inoculated?
Lo, I teach you the Overman: he is that lightning, he is that
frenzy!
You scored as Ubermensch, You are Friedrich Nietzscheâ€,,s ideal overman. Challenging conventional morality and beliefs you overcome the nihilism of a world without god by utilising the will-to-power to create your own values. An artist by nature you express yourself in a distinctly Dionysian (creative) way.
You can find a biography and a quick overview of thoughts by clicking here. But it is just one scholarly interpretation.
Philologists are men who exploit the hollow feeling of personal inadequacy in modern man in order to earn a living. I know them, I am one of them myself. -- Spring-Summer 1875
From The Twilight of the Idols: Anti-Darwin. — As for the famous "struggle for existence," so far it seems to me to be asserted rather than proved. It occurs, but as an exception; the total appearance of life is not the extremity, not starvation, but rather riches, profusion, even absurd squandering — and where there is struggle, it is a struggle for power. One should not mistake Malthus for nature.
Assuming, however, that there is such a struggle for existence — and, indeed, it occurs — its result is unfortunately the opposite of what Darwin's school desires, and of what one might perhaps desire with them — namely, in favor of the strong, the privileged, the fortunate exceptions. The species do not grow in perfection: the weak prevail over the strong again and again, for they are the great majority — and they are also more intelligent. Darwin forgot the spirit (that is English!); the weak have more spirit. One must need spirit to acquire spirit; one loses it when one no longer needs it. Whoever has strength dispenses with the spirit ("Let it go!" they think in Germany today; "the Reich must still remain to us"). It will be noted that by "spirit" I mean care, patience, cunning, simulation, great self-control, and everything that is mimicry (the latter includes a great deal of so-called virtue).
From: Ecce Homo: I know my fate. One day my name will be associated with the memory of something tremendous—a crisis without equal on earth, the most profound collision of conscience, a decision that was conjured up against everything that had been believed, demanded, hallowed so far.
I am no man, I am dynamite.— Yet for all that, there is nothing in me of a founder of a religion—religions are affairs of the rabble, I find it necessary to wash my hands after I have come into contact with religious people ...
I want no "believers"; I think I am too malicious to believe in myself; I never speak to masses ... I have a terrible fear that one day I will be pronounced holy: you will guess why I publish this book before, it shall prevent people from doing mischief with me ...
I do not want to be a holy man; sooner even a buffoon ... Perhaps I am a buffoon ...
And in spite of that or rather not in spite of it, because so far nobody has been more mendacious than holy men—the truth speaks out of me.— But my truth is terrible: for so far one has called lies truth.— Revaluation of all values: that is my formula for an act of supreme self-examination on the part of humanity, become flesh and genius in me. It is my fate that I have to be the first decent human being, that I know myself to stand in opposition to the mendaciousness of millennia ...
I was the first to discover the truth by being the first to experience lies as lies—smelling them out ... My genius is in my nostrils ...
I contradict as has never been contradicted before and am nevertheless the opposite of a No-saying spirit. I am a joyful ambassador like no one before me, I know tasks of such elevation that any notion of them has been lacking so far; only beginning with me are there hopes again. For all that, I am necessarily also the man of calamity. For when truth enters into a fight with the lies of millennia, we shall have upheavals, a convulsion of earthquakes, a moving of mountains and valleys, the like of which has never been dreamed of.
The concept of politics will have merged entirely with a war of spirits, all power structures of the old society will have been exploded—all of them are based on lies: there will be wars the like of which have never yet been seen on earth. It is only beginning with me that the earth knows great politics.
It still lies ahead of me to express opinions that are deemed to be shameful by the one who entertains them; since even friends and acquaintances will become timorous and apprehensive. I must pass through this fire too. Then I will belong to myself more than ever.-- Spring-Summer 1875
Who I'd like to meet: The slow arrow of beauty. The most noble kind of beauty is that which does not carry us away suddenly, whose attacks are not violent or intoxicating (this kind easily awakens disgust), but rather the kind of beauty which infiltrates slowly, which we carry along with us almost unnoticed, and meet up with again in dreams; finally, after it has for a long time lain modestly in our heart, it takes complete possession of us, filling our eyes with tears, our hearts with longing.
What do we long for when we see beauty? To be beautiful. We think much happiness must be connected with it. But that is an error.
-Human All Too Human
Indeed, you make me laugh, you men of today, and particularly when you are amazed at yourselves. And I should be in a sorry plight if I could not laugh at your amazement and had to drink down everything disgusting out of your bowls. But I shall take you more lightly, for I have a heavy burden; and what does it matter to me if bugs and winged worms still light on my bundle? Verily, that will not make it heavier. And not from you, you men of today, shall the great weariness come over me. - Thus Spake Zarathustra
The worst readers are those who behave like plundering troops: they take away a few things they can use, dirty and confound the remainder, and revile the whole.
We are not living better. We only die slower. Death is on our side while we count the empty hours. We waste away. We always will be foreign to ourselves; shivering before the abyss all alone. Sometimes the rain from above the silent sky reaches out and falls within, and the echoes of the past are crossing the stormy way of doom and whisper of honor and pride. Outside the past, created poverty and introduced sins unleashed hell and broken harmony, social disease and mental silence. A creation of minds insane. Sinful virtual life. No virtues to be found in the absence of truth, honor and glory. Paranoia is the game and their prayers are insane. Bleed forever divine creation! Between me and my dying dreams I wither away. My existence slowly fades. I die to hide. Feels like suicide – an absurd feeling that required my death. When will I decide for the last time?
Hey everyone, I am doing another survey for my Research Methods course at Metropolitan State University. I look forward and thank you in advance for you response. As always all responses are anonamous and for educational purposes only. Here is the direct link http://lnk.ms/4HwNH
lieber lehrer es ist mir eine grosse freude, dich auf mein neues buch aufmerksam zu machen, zumal du darin vorkommst:
Titel 1967 – Fragmente einer versuchten Selbstheilung Autor: silentio salocin Verlag: Books on Demand, Norderstedt ISBN: 978-3-8334-7158-2
In fünfundzwanzig Essays, den sogenannten Fragmenten, und über 500 Fussnoten wird von einer exemplarischen Biographie ausgehend das Lebensgefühl der Generation der um 1967 Geborenen beleuchtet, um schliesslich grosse, zeitlose Fragen wie die nach Freiheit, Ohnmacht oder der Bedeutung von Bedeutung aufzuwerfen. Wenn dieses Lebensgefühl in mancherlei Hinsicht Züge einer schmerzlichen Lebens-Zwischenbilanz aufweist, so darf die philosophische Auslegung einzelner, bruchstückhafter Begriffe durchaus den Anspruch erheben, eine heilsame Erfahrung zu sein. Dies umso mehr, wenn der Leser der Einladung folgt, sein eigenes Leben und dessen authentische Erfahrung in die vorliegenden Schilderungen hinein zu lesen.
mittels der ISBN Nummer ist das buch in jeder buchhandlung des deutschsprachigen raumes erhältlich oder auf
le questionnaire de france telecom pour essayer de maintenir en vie ses salariés , et dont les syndicats et autre politicards dits de gauche ne réagissent à la hauteur d'un évènement d'une ignominie sans pareille.
A-t-on déjà vu un soldat se donner la mort plutôt que tuer son ennemi?
Qu'est ce qui force un "salarié" a se suicider au lieu de lutter contre la barbarie de leurs dirigeants?
Zavata organise une exposition collective au bar associatif "Les Roulottes Russes" à Pontoise (95) à partir du 30 octobre. Le vernissage aura lieu le vendredi 30 octobre de 19H00 à 21H00 et l'expo sera visible jusqu'au samedi 28 novembre.
Come, my child: over there, guarded by an angel, Treasurer of the secrets of forbidden Knowledge, There bleeds, for corrupted hearts, a strange vine, Twined with the hissing snake of Paradise Lost.
The angel sleeps when I wish. Come, My beautiful child, eat with wanton teeth The clusters where my mouth has bitten: Tomorrow you will know the cost of the wine And the power of the vintage your elder has sold you.
You will watch yourself act and think and live, You will be at once the reader and the book, The obscure writer of that hideous book.
And you will die very old, cultivating your pain, For having abdicated the scepter of your ignorance, Which raised you to the height of heroes and the gods.
