By Tyler T. Roberts
I have been analyzing Nietzsche for nearly 10 years, and this can be one among secondary assets that I maintain with reference to me whilst pondering Nietzsche. Tyler Roberts is useless on in analyzing Nietzsche's critique of Christianity, faith, and asceticism. It exhibits simply how "religious" Nietzsche was once, to not undermine his critique of Christianity, yet to teach in what methods it's exact, and in what methods Nietzsche used to be wrong.
This ebook relatively opens up an area for a Christian to learn Nietzsche and pull out a few of his deeply emotional/spiritual gemstones whereas knowing that Nietzsche does not have a whole photo of Christianity.
Read Online or Download Contesting spirit: Nietzsche, affirmation, religion PDF
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Additional resources for Contesting spirit: Nietzsche, affirmation, religion
And, by means of knowledge of the Ideas, sees through the principium individuationis. An actual appearance of the real freedom of the will as thing-in-itself then becomes possible, by which the phenomenon comes into a certain contradiction with itself, as is expressed by the word self-renunciation” (1969a: 301). This, claims Schopenhauer, is the saint’s state of holiness, ultimate freedom of the will. His pessimism thus leads to a vision of the end of all striving and desiring. Soon after The Birth of Tragedy, Nietzsche came to question the metaphysical pretensions of this vision and valuation and became more and more convinced that to affirm life, human beings had to affirm the suffering of existence—not transcend it—and even find joy in it.
It appears that Nietzsche senses the need to resist this drive. This passage, then, raises two questions. How does the figure of the dance help Nietzsche conceive of a relation to both science and metaphysics that both resists and affirms them? And, does this figure suggest the affirmation of a certain kind of metaphysics, poetry, or religion? ” The human need for consolation, the inability to will or desire the reality of suffering, has meant for millennia that this nothing has been the object of humanity’s greatest desires: “Have all the great passions of mankind not hitherto been as these are, passions for a nothing?
The rejection of Schopenhauer’s weak pessimism entailed more than a different response to the problem of suffering and to the question of the value of existence. By 1886, Nietzsche had concluded that the question of value could not be adjudicated philosophically: as he would bluntly state in a later text, “The value of life cannot be estimated” (TI: 40). But this did not prevent him from finding the question, and the attempts philosophers had made to answer it, of great interest, for he viewed the philosophical disposition that questioned the value of existence as symptomatic of a certain kind of soul.