man and nature is not mediated by the animal world; there is a direct link betweennature and man on the level of the "organic" dominated not by dialectical relations but by mechanicistic naturalism (big-small
. In his "overman" (
Nietzsche does not see a super-animal, but a being that "evades" the evolution of the living world and returns to the level of the organic, which is not ruled by the principle of competition that results from the current balance of powers and has arelative character, but by the principle of domination, which is the expression of the "accumulation of force" and has an absolute character. Unlike Coubertin, whoinsists on the established balance of powers between "elite" and "masses" resultingfrom the struggle for survival, Nietzsche insists on an order in which thedomination of the "elite" corresponds to a cosmic order governed by the principleaccording to which the bigger devour the smaller, and to the basic existential principle of monopolistic capitalism according to which "the bigh fish devour thesmall fish". Instead of an evolutionary, Nietzsche offers a cosmological model of the "will to power" which has a mechanicistic character: "Every living thingreaches out as far from itself with its force as it can, and overwhelms what isweaker; thus it takes pleasure in itself."
And he continues: "Life, as the formof being most familiar to us, is specifically a will to the accumulation of force; allthe processes of life depend on this: nothing wants to preserve itself, everything isto be added and accumulated."
For Nietzsche, what supports the "will to power" is the cosmic energy andman's affective nature; in Coubertin, it is the expansionist power of monopolisticcapitalism and man's combative character. As a pragmatist, Coubertin seeks to(ab
use the cosmic powers in the form of an instrumentalised science andtechnique, in order to impose a social (class
order which corresponds to therelations of domination established in the animal world. In the development of man's creative powers he does not see the means of man's liberation from hisdependence on nature and the abolishment of the power of one man over another man, but the means of man's complete submission to the laws of evolution and theensurance of indisputable domination of the parasitic classes over the "herd". His"will to power" represents a transformation of the economic, scientific andtechnical forces of monopolistic capitalism into a totalitarian political power of theruling "elite". Instead of advocating a totalization of the world by way of man'screative and libertarian practice, Coubertin advocates a totalisation of the worldthrough the oppressive practice of the parasitic classes. For Nietzsche, science andtechnique are the forces that conquered nature and thus, in the name of "progress",dealt with man's natural being and consequently with the cosmic (natural
sourceof his "will to power". Drawing on the ancient model, Nietzsche tries to returnman to his cosmic being by way of art, which should develop in him the Dionysianlife forces. At the same time, Nietzsche recognizes in technique the productivisticforce of the "herd" as the driving force of progress. By means of that force theindisputable power of cosmos, and thus the power of the aristocracy which is itsexclusive bearer, is dethroned, and the "animals in the herd"
become superior, in