This short essay attempts to explore some insights into the thoughts of
this enigmatic philosopher.
Introduction and some broad observations
Frederick Nietzsche was possibly one of the most influential
and enigmatic of philosophers, but whose authenticity in my view can hardly be
challenged.
A good reference to anyone wanting to more thoroughly understand him is "What Nietzsche Really Said" by scholars Robert C. Solomon, Kathleen Marie Higgins , whose review is :
Friedrich Nietzsche's aggressive independence, flamboyance, sarcasm, and celebration of strength have struck responsive chords in contemporary culture. More people than ever are reading and discussing his writings. But Nietzsche's ideas are often overshadowed by the myths and rumors that surround his sex life, his politics, and his sanity. In this lively and comprehensive analysis, Nietzsche scholars Robert C. Solomon and Kathleen M. Higgins get to the heart of Nietzsche's philosophy, from his ideas on "the will to power" to his attack on religion and morality and his infamous Übermensch (superman).
What Nietzsche Really Said offers both guidelines and insights for reading and understanding this controversial thinker. Written with sophistication and wit, this book provides an excellent summary of the life and work of one of history's most provocative philosophers.
Much of his work is polemic - to firmly establish his perspective with gusto after
opposing mercilessly contemporary viewpoints.
But I do not think Nietzsche was an intellectual bully,
but rather he was fond of making highly emotive statements, to ignite our interest and shock
the senses to be persuaded to think differently.
Nietzsche’s view,
at that time, was that state power and money underlined a state of stupidity,
so that he saw himself as a man in the mould of Goethe, having the courage to
suffer for the sake of the truth as he perceived it. Nietzsche did not suggest
a political point of view but rather believed his philosophy underpinned noble
leadership, so that became sufficient in itself to ensure a happier and
superior moral system of governance.
He also suffered both from severe bad health
which was to be an infliction for all of his life, coupled with experience firsthand
of the terrible brutality of war. In my view both of which could not fail to have some considerable influence over his philosophy.
Upbringing and early influences
To understand Nietzsche’s perspective I think it is useful to delve into his
upbringing and early development as is usually the case for all of us.
Nietzsche's family ties were to Lutheran ministers, as
his paternal grandfather was a distinguished Protestant scholar. His father was the town’s
Lutheran minister, but died of a brain disorder when Nietzsche was only 5, so that his childhood
nurturing was undertaken by his mother and 2 maiden aunts.
Nietzsche as a teenager began composing piano, choral and orchestral
music and was instrumental in leading a music and literature group when attending
a boarding school in preparation for a university education. He was later to
form a strong bond with Richard Wagner, whose talent he greatly admired, and
who gave support to Nietzsche’s early literary works. After graduating from
school he undertook theological studies at the university, intent on becoming a
minster before gravitating in favour of philology, which is concerned with the interpretation
of classical and biblical texts. Nietzsche was a brilliant student and published essays
on poets and philosophers such as Aristotle.
The rather obvious conclusions are that his comprehension of the Bible was
fulsome, but no doubt lacking in positivism as his subsequent works
incorporated the ideals of the mythical ancient heroic GODS. But Nietzsche was
not against organized Religion, maintaining it could be of comfort for the
masses. His concern was for its application as bad faith, predicated on false notions that
bad health arose from sin. He also
thought religion tied its followers to a slave mentality, to enslave the followers to mediocrity and
meekness, which ultimately could lead to nihilism. In other words the abstract
values of a perceived GOD, born of jealously or envy, confirmed in meekness and
in mediocrity were in essence simply the shadows of a poet’s imagery which could
lead (if taken literally) to unintended bad consequences.
A
pivotal moment for Nietzsche was his discovery of Arthur Schopenhauer's work
which was to capture his imagination but whose influence remains subject to
some debate. However in Nietzsche’s publication entitled Untimely Meditations he seems to indicate a
definite affinity to Schopenhauer as his educator: For your true nature lies, not concealed deep
within you, but immeasurably high above you, or at least above that which you
usually take yourself to be. Your true educators and formative teachers reveal
to you what the true basic material of your being is, something in itself
ineducable (incapable of being educated)
and in any case difficult of access, bound and paralyzed: your educators can be
only your liberators. (UM3:129 Nietzsche, F. (1983) Schopenhauer as
Educator, in Untimely Meditations, Transl. R.J Collingdale, Cambridge
University Press, [1874].)
Nietzsche entered compulsory
military service, where he suffered a serious injury, and was discharged to
return to the university where he became interested in Sanskrit and the Zoroastrian
religion, whose prophet was Zarathustra. No doubt the seed here was sown for
his later work entitled “Thus
Spake Zarathustra”.
The
University of Basel offered
him the chair of classical philology at the tender age of 24, but during the
onset of the Franco-Prussian war, he again enlisted as a medical orderly, only
to once again be forced into discharge after suffering from diphtheria and dysentery. He witnessed firsthand the horror
of war and the trauma of battle, caring for wounded soldiers.
He returned to
the university but was forced to cease work as consequence of deteriorating
health and henceforth was reliant on his writing to sustain himself.
Schopenhauer revitalized by Nietzsche
In in his early formative years, as outlined previously, Schopenhauer was
his educator, who in turn was influenced by the Upanishads, Kant and Plato. Schopenhauer
saw worldly existence in terms of continuum of the tension of the rational conscious
mind versus an underlying unconscious will, as exists universally in
nature. Schopenhauer was of the opinion
the primordial will to live domiciled in all forms of life, then created the
instinctive desire of all living creatures' to avoid death and to procreate.
Nietzsche valued Schopenhauer’s ideas but concluded ones existence and acceptance of one will, realised to ones higher self through self enlightenment was a more practical morality, capable of achieving supreme
fulfilment and hence happiness.
Culture to Nietzsche was the means of aspiring to the higher self, which is
a spiritual dimension quite separate to the instinctive forces, but arises from
self-enlightenment in the service of the will, to give rise to the new
metaphors of life. This is
not, however, as most people view "spirituality”, as Nietzsche relates spirituality
more as a self-realization, as in a ‘’love of fait ‘’ to live for the moment, to
grasping life with gusto as in life affirmation, regardless of one’s physical
condition.
Will to power
Nietzsche’s “will to power’’ Is not clearly defined by most philosophers who
opt instead to numerous references, which to my mind only serve or ask further
questions. What I would posit is that his “will to power” is an awareness of this
central truth underlying all that we do, to brings with it the responsibility of
its use, rather than attempting to suppress that which governs all of humanity and
will only serve to make oneself miserable. The Ubermensch then does not
subscribe to any particular norm but rejects mediocrity to realize one’s own
unique individuality.
Eternal recurrence
This is one of his key concepts and has its heritage primarily from eastern
religions / philosophy (although there are some references in Jewish traditions)
which posits time is not lineal but involves infinite circles of recurrence
which Nietzsche linked to his idea of love of fate.
Conclusion
