Welcome to Scribd. Sign in or start your free trial to enjoy unlimited e-books, audiobooks & documents.Find out more
Standard view
Full view
of .
Look up keyword
Like this
0 of .
Results for:
No results containing your search query
P. 1
Nietzsche Late Notebooks 36 [7]

Nietzsche Late Notebooks 36 [7]

Ratings: (0)|Views: 9|Likes:
Published by Willem de Phoops
Nietzsche notes
Nietzsche notes

More info:

Categories:Types, Research
Published by: Willem de Phoops on Jul 22, 2013
Copyright:Attribution Non-commercial


Read on Scribd mobile: iPhone, iPad and Android.
download as PDF, TXT or read online from Scribd
See more
See less





On Nietzsche’s Late Notebooks 
Notebook 36, June - July 188536[7]
 My ‘compassion’ 
. - This is a feeling for which no name satises me: Iexperience it when I see a waste of precious capacities, for example at
the sight of Luther - what force, and what insipid provincial problems(at a time when in France, the bold and cheerful scepticism of a Mon-
taigne had already become possible!). Or when I see a man falling
behind what he could have become, due to some stupid chance. Orworse, when thinking about mankind’s lot - as when, with fear and
contempt, I happen to observe the European politics of today, which
is certainly also helping to weave the fabric of 
mankind’s future. Yes, what might ‘man’ become if - -! This is my kind of ‘compassion’;
even if there’s no one suering whose suering I would
 There is in Nietzsche a very human and recognizable form of striv-
ing, which comes o as having transcendent importance to those who
perhaps haven’t yet realized they are permitted to strive. That is to say,Nietzsche is liberating to a whole class of very
people who nev-er quite pieced together before that one can express one’s feelings inthoughts — indeed, that those feelings don’t even come into their ownwithout thoughts. Feelings in the great multitude rise up and sound likea klaxon heard by only one — they themselves. And they are left to con-nect their thoughts with that blaring feeling as if doing a puzzle. What Nietzsche really represents to many people, taken at its base,is the radical innovative idea that with enough intelligence
 you can feel more 
. — Yet another revelation to the human race. A gure like Beetho
ven isn’t associated with unintelligence, surely. But he is more associated
with feeling in general. Someone like Nietzsche manages to convey greatfeeling — convey that he is
— courtesy, of all things, of 
Even after that gift to the populace, Nietzsche’s thoughts remain the
chief obstacle to people enjoying him. The solution for many is to enjoyhim without understanding him, which is not enjoying him at all. That very human and recognizable element is something it is possibleto feel estranged from in this day and age. This is not a matter of ex-
changing one viewpoint for another. For example, Nietzsche’s preoccu-
pation with Europe’s place in world-history, the presumption that Europewould remain central, certainly feels dated today. But the problem is not,
in a conceit of the present, that our present living viewpoint is the truerone. The word ‘living’ should be in quotes. The fact is that any longing,any preoccupation with anything at all in a certain area — for example,the intersection of politics and the world-historical — is already dat-
ed. It is ‘always already’ dated, to use a phrase originally pregnant with
meaning, now a byword of pedants. Today, it is possible to feel that such
longing, such striving is ‘always already dated’. It is
.Certainly, that is how it feels to me. Today, we are confronted with— in this UFO era — the problem of surrender, the problem of themeaning of surrender. The fact of an eternalist perspective, the existenceof such a perspective which, if it cannot be fully held, can nonetheless
be glimpsed, has an alienating eect. One is separated from a sense of urgency, or rather: urgency arrives on the doorstep already dead. Of course, the ipside is the irreducible urgency of every moment. But thatis not in the cards for mankind today. It’s not the lesson allowed to be
learned. Human beings are captive of their own sense of urgency, theirown constant notion that this or that is absolutely urgent. The negationof that blind belief is the total disenfranchisement of the UFO expe-rience. The question of 
is absolutely central in the abduction phe-nomenon. The experience of having no will, of being absorbed within astronger, alien will is, of course, the prelude to the rediscovery of God’swill. Humans are ‘willful’ creatures at present, but their willfulness isat the infant stage. A baby in a crib kicks its legs, throws out its arms,squirms, jostles, tries to move in all directions. So it is situationally thatthe human will goes here, there, nowhere in particular. Yet we have neverencountered an other to that will, a negation. We have in a way neverbecome conscious that we have a will because we have never encounteredits opposite.Human beings are being invited in the UFO experience to experiencethe total alienation from their own will, which provides a kind of clear-ing that can in turn provide a place to root for the eternalist perspective.
But incidentally, we see this all the time in child-rearing: the child and
the parent have a contest of wills. The child frequently gives way becausethe adult’s will is stronger. The reason why the adult’s will is strongeris because the child is on profoundly uncertain footing, being new to

You're Reading a Free Preview

/*********** DO NOT ALTER ANYTHING BELOW THIS LINE ! ************/ var s_code=s.t();if(s_code)document.write(s_code)//-->