Monday, February 25, 2019
Friedrich NietzscheÃ¢â¬â¢s Thus Spake Zarathustra (1883) Essay
In the Prologue section of Friedrich Nietzsches thus Spake Zarathustra, he spoke of a thirty-year-old farmingly concern named Zarathustra who goes into the wilderness where he corset for ten years taking pleasure in his solitude. When he decides to be in contact with the people again and go under, Zarathustra lead storyts to helping what he has learned over the past ten years. He tells roughly a Supermilitary personnel, secernateing that service existence is born to be between a beast and a window pane.Man should be able to over fill in this state, til now the road is very dangerous. He preaches that man should utterly focus on this deport custodyt and non the life after death. He should hold in contempt things like happiness, reason, fairness, justice, or pity. As man is becoming more and more tame and domesticated, then the last man on ball will all be alike like a displace of animals. They shall be afraid of danger and peril, which will lead to self-destruction. In the Zarathustra Prologue, Nietzsche speaks virtually a crisis that is universe sh bed by the existing humanitythe crisis of beingness cheery with comfort alone being as comfortable and contented as to resist the utilization of strong, positive goals in ones existence. Each section of Thus Spake Zarathustra carries with it essential points to consider, especially the Prologue section and separate 1-3. What are these essential points? How do they all blend together to serve up with the whole thought or proclamation of Nietzsche? In the end, we shall come up with the answers to these questions, together with the essential points that create Nietzsches preaching of nihilism. In this domain of materialism and nihilism (as Nietzsche declared), is graven image really dead?briny BodyThe Crisis of Existing Humanity In the Prologue section of Thus Spake Zarathustra, Nietzsche speaks most a crisis that lingers in all of humanity today. Zarathustra speaks that saints are as well as lofty and love only God and non men, as stated in the lines Now I love God men, I do not love. Man is a thing too imperfect for me. Love to man would be fatal to me (Nietzsche 21). He also stated that acts of charity should go after acts of be get togetherch If, however, thou wilt give unto them, give them no more than an alms, and let them also beg for it (Nietzsche 21). This points out that acts of charity are done for the sake of pride and self-worthiness. When Zarathustra speaks that God is dead (Nietzsche 22), he meant that God does not exist in this world anymore, even on people whom we think should obtain do God more alive.Secondly, Zarathustra speaks that people become made a shame of themselves Ye have made your bureau from the louse to man, and much within you is still worm. Once were ye apes, and even so far man is more of an ape than any of the apes (Nietzsche 22). He preaches that the way to go is to be the Superman, which Zarathustra speaks as the meaning of t he earth (Nietzsche 22) and the herald of the lightning, a heavy tramp out of the cloud (Nietzsche 25).People are in crisis because much of life is centered on life after death and not on the present life on earth. Happiness, reason, faithfulness, justice, and pity appear to be profitless and should not be centered on, since self-satisfaction of men is being slaughtered, man men cry to heaven for answers to satisfaction, which should only be found on earth. Thirdly, Zarathustra speaks that Man is a rope stretched between the animal and the Supermana rope over an abyss (Nietzsche 24). There is crisis and peril in nerve-racking to go through the ropethe present state of man that should be defeated and prevailed over. Man has succeeded in shifting itself from a beast to a man, as yet thither is other significant task for a manto transform itself from a man to a Superman. However, the people do not yet understand There they stand there they laugh they understand me not (Nietzs che 25).For this, Zarathustra starts to speak of the last man because people are becoming too content and comfortable with their lives they do not see the need to have strong, positive goals anymore. Zarathustra proclaims that, if this will not change, time will come when the trees and the frame politic will bear no trees when man will not see a reason to long for and dream and when man will no longer be capable of giving birth to a star (Nietzsche 26).This inability of the last man to create something that is beyond himself would make the earth smaller and smaller, and the last man becoming weaker and weaker becoming lazier as geezerhood go by. If man is to return the crisis that is in the midst, then he should surpass the rope of being a man and learn how to become a Superman.The Principal Parts of the Last Mans Soul concord to Zarathustra, man is not made up of body and soul rather, that he is composed only of the body that, on the other hand, is made up of the spirit and th e swelled headtism, which common people call the soul (Nietzsche 40-41). Zarathustra preaches that the ego isnot saidbut done (Nietzsche 41). It is the ego that gives a sense of feeling, sequence it is the spirit, conversely, that discerns what is to be done considering the ego. These two, the spirit and the ego, continuously attach to one another over ones existence What the sense feeleth, what the spirit discerneth, hath never its end in itself (Nietzsche 41). Behind the senses of the ego and the spirit is the Self (or the body), which seeketh with the eyeball of the senses, it hearkeneth also with the ears of the spirit (Nietzsche 41) yet it appears that the Self is the master of the senses of ego and spirit, as reflected in the following linesThe Self saith unto the ego Feel pain And thereupon it suffereth, and thinketh how it may put an end theretoand for that very affair it is meant to think. The Self saith unto the ego Feel pleasure Thereupon it rejoiceth, and thinketh h ow it may ofttimes rejoiceand for that very purpose it is meant to think. (41) In relation to the crisis, this ordering of the principle parts of the last mans soul leads one to think that the Self is really in the soul, which is not true, according to Zarathustra (since there is no soul). The Self is in the body, and for those who say that Self is in the soul, they are called despisers of the body who despise because of their esteem (Nietzsche 41). through the body, there is spirit and through the spirit, there is worth and will. The Self, however, should be made to do what it desires mostto be that which is beyond itself to be a Superman on earth To be a Superman needs a special kind of selfishnessthe healthy and holy type of selfishness that constrains all things to turn tail towards you and into you, so that they shall flow rump again out of your fountain as the gifts of your love (Nietzsche 76).In this selfishness there is no lust or crave but true virtue that elevates the body and enraptures the spirit (Nietzsche 76). This new virtue brings power and knowledge through what he calls the result to Power. This is what drives the effective into wanting obedience and change. Zarathustra calls it the unexhausted, procreating life-will (Nietzsche 108), and together with worth and will, this is also what the last man lacks nowadays. People are unaware of the healthy and holy selfishness, which is why he cannot create beyond himself.The Way to Redemption Zarathustra, as a teacher, tries to slouch the conflicting understanding of these notions by doing the following first, by finding his suffer disciples and teaching them before sending them on their own to find their leave alone to Power and virtue, which should both be overflowing in order for them to preach or share it with others and second, by preaching to the most uncommon men (i.e., hunchback, the cripples, the blind men) who live apart from the rest of the people.However, because man has turned his back against the will to Power, Zarathustra claims that there is harm on earth as penalisation for the negligence Everything perisheth, therefore everything deserveth to perish (Nietzsche 132). Yet the past is past. Even the Will to Power has no power to bring back time thus, there is suffering. But there is what is called endurance that slays giddiness, suffering, and death (Nietzsche 143). As stated, Courage, however, is the best slayer, courage which attacketh (Nietzsche 143). By possessing courage, man is on his way to redemption to find his Will to Power and his virtue, for the Self to find its worth and will in the spirit. At that moment, he will have the power to create beyond himselfa being that even death, giddiness, and suffering is unable to tear down.Conclusion Truth is constantly on the side of the more difficult. Friedrich Nietzsche in his letter to his sister, 1865 (Nietzsche&Kaufmann 29) In Nietzsches Thus Spake Zarathustra, he speaks about a crisis that is b eing shared by the existing humanity. There is crisis because of the following essential points first, the non-existence of God in this world second, the centering on life after death third, the suffering of self-satisfaction fourth, the longing for contentment and comfort fifth, the lack of strong, positive goals and courage one-sixth and last, having a smaller world with weaker men. With the Self as the master of the ego and the spirit, a man should not despise his body because of esteem, especially that it is the body that builds the spirit, which then builds both worth and will.Without the body, there is no spirit, worth, will, and the ego. To be a Superman is to be selfish enough to gain in knowledge and in power, yet how can all be possible without virtue and Will to Power? To have Will to Power in a changing and suffering world, however, there is a drastic need for courage. This is the way to the redemption of mankind to have the courage in wiping away suffering and pain, whi ch has been inflicted on mankind as penalty for its negligence. Despite the past being irrevocable, man will no longer fall to self-destruction, as he has learned to go well beyond himself.Works CitedNietzsche, Friedrich. Thus Spake Zarathustra. Translated by Thomas Common. University Park, Pennsylvania The Pennsylvania State University, 1999.Nietzsche, Friedrich, and Walter Kaufmann. The Portable Nietzsche. New York, NY Penguin Group, Inc., 1977.