Chapter6 WillingBackwards: NietzscheonTime,Pain,Joy,andMemory

OfeliaSchutte
Alljoywantseternity,Wantsdeep,wantsdeepeternity. ThusSpokeZarathustra

ThesekeyrefrainsfromThusSpokeZarathustraofferacontrastbetweentwoperspectives,eachbeingtheproductofadifferentkindofawareness.Thecontrast pointstothedifferencebetweenaboundedandanunboundeduniverseofmeaning.Theuniverseofmeaningrepresentedbythelightofdayisonewherethingsare seeninthedistinctnessoftheirfinitudeandaccordingtothemeasureofcognitiveexperience.Incontrasttothisuniverseofmeaningthereisanother,representedby thetwelvestrokesofmidnight,whentimeissignifiednotbythefinitebuttheinfinite,notbythebalanceofwhatcanbesummedupaspositiveexperiencesbutbythe languageofdesireforanunboundedjoy,anearthlykindofeternalhappiness.This"deeper"worldofwhichNietzschespeakshereistheworldofthehumanpsyche, atleastthepsycheinaspectsthatneitherreligionnorphilosophyhaveadequatelyunderstood.Thefailureofbothreligionandphilosophytounderstandthedeeper aspectsoftheselfcouldbeonereasonwhy,inBeyondGoodandEvil,Nietzscheprominentlydescribeshistaskasthatofapsychologist,atthesametime acknowledging(contratheEnlightenmentphilosophyofselfconsciousness)thatthehardestthingforamantoknowishisownself. Inhisphilosophicalthinkingasinthesepsychologicalobservations,Nietzscheiscaughtbetweenanearthboundhuman,alltoohuman

standpoint,andanagonisticdesireforahigherthanhumanvoice.Inhishumanstance,heisaphilosopherpoisedbetweenpastandfuture,keenlyawareofthe finitudeofhisposition.Inhisdesiretoreachbeyondthehumanatleastasfarasanaesthetic(notanascetic)idealwillpermithimheregardsandaddressesthe temporalasfromastandpointofeternity.ThesetwosidesofNietzsche,historicalandtranshistorical,arejoined,notwithoutsomesignificanttension,inhiscritiqueof Europeannihilismandhiscallforatransvaluationofallvalues.ThepositionshedevelopsforhisEuropeancontemporaries,particularlyduringtheperiodbetweenThe GayScienceandOntheGenealogyofMorals(188287),containbothaphilosophyofcultureandaphilosophyoftime,butintheirdual,intersecting,andattimes conflictingrolesthesetwophilosophiesstandvisavisoneanotherinanunresolvedtension.Asaphilosopheroftime,Nietzsche'sidealistoaffirmeachandevery momentofexistence,cherishingthedifferencesamongallmomentsaesthetically.ThisviewoflifeisbestarticulatedinTheGayScienceandinsomesectionsofThus SpokeZarathustra.Asaphilosopherofculture,however,Nietzscheiscommittedtocriticizingandnegatingadecadent(modernEuropean)cultureforthesakeofa higherculture,athesisforwhichhearguesprominentlyinBeyondGoodandEvilandtheGenealogy,thoughalsoinearlierworksgoingbacktoTheBirthof Tragedy. Throughapsychologicalanalysisofthetensionexperiencedbythecreativeindividualatthecrossroadsbetweenpastandfuture,Nietzschehopestobridgethe distancebetweenhisaffirmativeviewoftimeandhiscriticalviewofculture.HereIwilltrytoarticulatethistensioninNietzsche'sthoughtandtheextenttowhich, throughhisanalysisoftimeinZarathustraandthefocusonfreeingtheindividualfromthepsychologicaleffectsofresentmentagainstpainandsuffering,hewasable toofferawaytowarditsresolution. Time,AesteticTransformation,andSuffering AsearlyasinTheBirthofTragedyNietzscheadvancedthehypothesisthat"itisonlyasanaestheticphenomenonthatexistenceandtheworldareeternally justified."1NietzscheinterpretedtheworldofGreekartasanexpressionofthehumanneedtotransfigurethemoreprimitiveexperiencesofpsychicpainand suffering,suchthat,throughDionysianandparticularlyApollonianartisticdrives,aworldofsufferingcouldbetransformedintoaworldofbeautyandjoy.Inthis sense,thepainofhumanexperience,describedinthisSchopenhauerianinspiredworkasthepainofindividuation,couldbesublimatedinthejoybroughtaboutbythe beautyandpoweroftheaestheticspectacle.Awareofthecultural

forcesthatcouldsubverthisaestheticposition,Nietzscheargueshisstandpointagainstatleasttwoseparatecountervoices,whichheincludesinthetext.Thefirst countervoicetohisownis"thewisdomofSilenus,"whichbasicallyregardslifeintimeasnotworthliving.Silenusdeclaresthatwhatisbestforthehumanrace "childrenofchanceandmisfortune"is"nottobeborn,nottobe,tobenothing,"whilewhatissecondbestis"todiesoon."2Inadifferentveinfromthevoiceof Silenus,asecondvoicerunningcountertoNietzsche'sisthatofSocrates.NietzscheinterpretstheSocraticwilltotruth(thatis,thephilosopher'srationaldisposition) asthespirit,orattitude,thatdestroysSophocleantragedy.InNietzsche'sview,onceimaginationismadewhollysubordinatetoreasonandreasonisinstructedwith thetaskof''correcting"life,ashechargesSocrateswithdoing,3reasonwillinevitablytakecontroloverthetermsthatdefineandjustifyexistence,displacingthe vanguardroleofartinthismatter.Ifart,includingartisticillusion,servesasthedeepestincentivetoanappreciationof(temporal)life,thenwhateveractssoasto deprivehumanityofthisredemptiveeffectofartbetraysbothlifeandhumanity.AsNietzschewouldremarkinthenotestoTheWilltoPower,wehaveartsothatwe donotperishfromtruth.4Artreplenishesourspiritswhentruthleavesourcapacitytoloveandaffirmlifeexhausted. InNietzsche'sview,neitherreasonnorreligioncansupplyanadequateexplanationregardinghowtodealwithirremediablepainandsuffering.TouseZarathustra's metaphor,reasoncanonlyliftusup,throughthelanguageoflight,ofthe"day,"throughthesenseofcontrolexertedovertheanxietiesproducedbysuffering.Reason willachievethiseffectbydistancingitselffromsuffering,atbestalleviatingthesufferingbyobjectifyingitinsomeformandattemptingtoeliminateitscauses.Unless accompaniedandredeemedbyimagination,intuition,andgoodhumor,however,inNietzsche'sviewreasonisultimatelyutilitarianinfunction:itcalculatesthecosts andbenefits,levelingdowntheoutcomeofanydecisionsoastoincreasepredictability,imposeuniformity,andreduceallcosts(includingexistential"costs"suchas risktaking,livingwithuncertainties).AlthoughNietzscheofferssomepraiseforscienceasahighlydemandingculturalendeavor,5ultimatelythegreatestchallengeto reasonandsciencearethecasesofirremediablesufferingthatsciencelacksthepowertohealorrectify.Atthelimitofsuchexperiences,reasoncanonlystandback, asitwere,andremainsilent.Suchsilenceisreason'srecognitionofitslimitedpowerinrelationtoordering,improving,orcorrectingthedeeplyintractablerealitiesof humanexistence. Religion,incontrasttoreason,makestheexperienceofsufferingcentraltoitsconceptionofhumanexistence.But,asNietzscheargued,

itonlydoessoinordertoappropriateitsmeaningthroughtheconceptsofsin,guilt,andpunishment.AccordingtoNietzsche'sanalysis,thiskindofappropriationonly servestoincreasethesufferer'sdependenceonreligion'smessageofsalvation.6IfSilenusisanearlyprototypeofthepriestlyvoiceforwhomexistenceiscloudedby originalsin,andifSocratesrepresentsthevoiceofreasonwishingtonarrowdownthedomainofpain(includingemotionalpain)asmuchaspossible,thenalreadyin TheBirthofTragedyitmaybeseenthatNietzschebothspeaksonbehalfofacknowledgingtherealityofmentalpain,oranguish,andseeksanonreligiouspathtoits healing.Suchanonreligiouspathisvariouslydescribedinhisworksasaesthetic(BirthofTragedy,GayScience),transvaluative(Zarathustra,Genealogy), genealogical(Genealogy),andpsychological(BeyondGoodandEvil).InsearchofacontrastbetweenhisstandpointandthatofChristianmorality,Nietzsche insistedonbeingrecognizedasapsychologistadiagnosticianoftherelationshipbetweenthevaluesthatpassunderthenameof"morality"andasociety'soverall senseofhealth,bothphysicalandmental. Inordertotakeupthepositionofpsychologist,itwasnecessaryforNietzschenottoacceptthegeneralidealistviewofreasonastransparenttoitself.Heraisedthe suspicionthatcertainwidelyacceptedmoralbeliefs,suchasaretributiveconceptionofjusticeandanasceticattitudetowardthebody,weretheproductsof unconsciousresentmentratherthantheexpressionsofadisinterestedreasonorofthewillofGod."Whobeforemeclimbedintothecavernsfromwhichthepoisonous fumesofthistypeofidealslanderoftheworldarerising?Whoevendaredtosuspectthattherearecaverns?...Therewasnopsychologyatallbeforeme."7 HavingstartedoutinTheBirthofTragedyasametaphysicianwhoattemptedtojustifyexistenceaestheticallyandwithouttheaidofChristianmorality,andhaving passedthroughhisownselfcriticismforhavingbeentoomuchofaromanticwhenhefavoredsuchametaphysicalapproach,Nietzschegraduallyreinscribeshis identityasthatofapsychologist.HismissionofprovidinganalternativegroundofvaluestoChristianmorality,nevertheless,remainedthesame. Memory,Pain,andPleasure AsNietzscheembarksonanalternativepathtodealwithmentalpain,orwhatwecouldtermsuffering(asdifferentiatedfromsheerphysicalpain),itisimportantthat headdresstheroleofmemoryinthe(re)constructionofthepast,includingthedistantpast.Inthecontextofaperson'slifetime,thepastincludesexperiencesgoing backtoinfancyand

earlychildhood,whereasinthelifetimeofacommunity,aculture,orcivilizationtherecollectionofthepastcouldinvolveaccountsofhistoricalachievements, ancestors'legends,andothercollectivelyheldbeliefs.Forthesakeofsimplicity,Iwillfocushereonmemoryasrelatedtogivingmeaningtopersonalexperience.This discussion,however,isofferedinthecontextoftwoimportantviewsNietzscheholdsaboutthehistoricalandculturalplaceofmemoryinthelivesofindividualsas socialbeings.OneimportantpointheraisesinUntimelyMeditationsisthatwhilethehumancapacitytogivemeaningtothepast,thatfabricoutofwhichthe historicalsensedevelops,isadistinguishingfeatureseparatingthehumanbeingfromsheeranimalexistence,tolimitoneselfprimarilytotherecollectionand appreciationofthepastwhathecallstheantiquariansenseofhistoryistofailtogivesufficientattentiontothefullhumanrangeofcreativeactivity.Nietzsche balancestheantiquariansenseofhistorywiththemonumentalandthecriticalsenses?Theseothertwoapproachesliberatehumanbeingsfromtheweightofthepast andallowthemtoexaminethepresentfromperspectivesoutsideastrictlylinearsenseofprogressivedevelopment. AnotherimportantpointregardingtherelationofthepresenttothepastisdevelopedintheGenealogy.HereNietzscheoffersthewellknownhypothesisthatargues thatthehumananimalacquiredmemoryandasenseofresponsibilityandobligationthroughtheinflictionofpain.Theexperiencesofpleasure,heposited,aremore easilyforgettablethanthoseofpain.9Pleasureisnotasreliableaspainiftheaimisto"domesticate"humanity.Inthislight,Nietzscheagainspeaksoftheimportance ofbeingabletoreleaseoneselffromtheeffectsofthecapacitationandempowermentofmemoryasahumanfacultyunderconditionsofrepeatedexperiencesofpain. Inotherwords,onemustlearntoforget,inparticular,onemustactivelydeconstructthepsychologicalconnectionbetweenpainandmemoryinsofarasthisconnection hasbeenacrucialfactorintheproductionandreproductionofreactiveattitudesandslavemoralities.ThisthemeisdevelopedinThusSpokeZarathustrainthe chapter,"OnRedemption."10Nietzscheconjectures,inamostimportanthypothesis,thatifitisthecasethatwherethereispainthereisanascentreactivedesirefor punishmentandifthehumanmemoryismadesubservienthabituallytosatisfyingthiskindofdesire,thehumanpsychewillbelockedintoanunhealthyreactivepattern oneofwhoseoutcomeswillbeamoralitybasedontheoppositionbetweengoodandevilandaretributiveconceptionofpunishment.Oncethesepatternsofvalues areentrenchedinthehumanconsciousnessandinsocialsystems,Nietzschebelievestheyareverydifficulttoeradicate.11Suchistheneedforhistransvaluationofall values,aprogramofreinterpretationofvaluesandreconstitutionoftheconceptsofmentaland

physicalhealththatwouldoverturntheentrenchedpoweroftheestablishedreactivemoralities.Thewaymemoryfunctionsingivingmeaningtopastexperiencesof painandpleasureisthereforeakeydeterminantinthesuccessorfailureofNietzsche'sprojectoftransvaluation. TheroleplayedbymemoryinacceptingtherealityofpainandsufferingwithoutlettingtheselffallintotheroleofavictimiscrucialinNietzsche'sthought,sincea victimlessaccountofpainisanecessaryconditionforbothhisstronglyaffirmativeviewoflifeandhisconceptionofthestrengthofcharacterrequiredforthecreation ofahigher,nonnihilisticculture.Inthissensememorymustplayatransfigurativeroleinanindividual'slife.Memorymustpointtothesignificanceofpasteventsand experiencesthatconstitutecrucial"markers"inaperson'slife,yetneverthelessallowfortheself'sregenerationfromparticularlydifficultandtraumaticexperiences.As ithappens,however,thisidealisextraordinarilydifficulttoputintopracticebecausetherearefewmodelsforthedevelopmentofthehealthyindividual,ofthe individualfreefromreactiveattitudes,insocietiesgovernedbythedictatesofslavemoralities.Zarathustraobservesthatoneofthepivotalgoalsstillmissingin humanityistheneedtoputa"yoke"onthethousandnecksofthe"monster"thatregulatesthemoralcodesofdifferentculturesandpeoplesbywayofthebinary oppositionbetweengoodandevil.12Hencehis(andNietzsche's)attempttoreexaminethemeaningofthebasicconceptsthatgnawatindividuals'senseofwellbeing, suchaspain,guilt,andpunishment,alwayswithanaimtoreleasethemeaningoftheseconceptsfromthecontrolofagoodversusevilinterpretiveeconomy. Nietzschedevelopedasetofvalueswhereinpaincouldbeplacedinaperspectiveotherthanthatofbinaryruledmoralities.Inthisway,thepsychologicaleffectsof paincouldideallybefreedfromthecustomarylinkagebetweenpainandthereactivefeelings(envy,guilt,resentment,andthelike).Oneinterestingdocumentwhere Nietzschemakesautobiographicalremarksabouthisapproachtophysicalillnessandtherecoveryfromsignificantpainisthe1886prefacetoTheGayScience. Here,speakingasapsychologistandaphilosopher,hestates:"Forapsychologisttherearefewquestionsthatareasattractiveasthatconcerningtherelationofhealth andphilosophy,andifheshouldhimselfbecomeill,hewillbringallofhisscientificcuriosityintohisillness."13Furthermore,Nietzscheraisesanotherinterestingpoint, namely,ifaphilosopherwritesunderconditionsofdistress(Notstande),"whatwillbecomeofthethoughtwhenitissubjectedtothepressureofsickness(denDruck derKrankheit)?"14Claimingtohavelearnedfromhisillconditionthatasickbodylongsforrest,stillness,andsunlight,Nietzscheproposesthat"everyphilosophythat rankspeaceabovewar,"amongother

things,allowsonetoraisethequestionofwhetheritwassomeillnessthatisresponsibleforthistypeofvaluationofexistence.15Nietzschedevelopsthehypothesis thatphilosophicalvaluesmaybeinterpretedassignsorindicatorsofdifferentlyconstitutedbodies."Aphilosopherwhohastraversedmanykindsofhealth,andkeeps traversingthem,haspassedthroughanequalnumberofphilosophieshesimplycannotkeepfromtransposinghistasteseverytimeintothemostspiritualformand distance:thisartoftransfigurationisphilosophy."16 Speakingasaphilosopher,Nietzschewarnshisreadersthat,unlikeotherpeople,philosophers"arenotfreetodividebodyfromsoul"or"soulfromspirit."Like mothers,hestates,"wehavetogivebirthtoourthoughtsoutofpain(Schmerz)."17Moreover,headdsthat''onlygreatpain,thelong,slowpainthattakesitstime... compelsusphilosopherstodescendtoourultimatedepths,"puttingasidethe"trustinlife."18Knowingthatlife,includingone'sbasicphysicalhealth,cannotbetaken forgranted,nevertheless,howdoesNietzschereact?Hisresponsetothisquestion,inoneword,ischeerfully.19Cheerfulness(dieHeiterkeit)beforetheuncertainty ofhislifeandhealth,hewrites,ishisphilosophical,aswellasphysicalandmental,responsetotheexperiencesofillnessandpain.Hence,thereadermayapproach theaphorismsofTheGayScienceknowingthephysicalaswellasemotionaltrajectoryoftheauthor'sthoughts:"fromsuchabysses,fromsuchseveresickness (Siechtum),alsofromthesicknessofseveresuspicion,onereturnsnewborn,havingshedone'sskin...withaseconddangerousinnocenceinjoy,morechildlikeand yetahundredtimessubtlerthanonehaseverbeenbefore."20Despisingthepopularpleasuresofhiscontemporariesyetinvokinghisneedfora"divinelyuntroubled.. .art,"Nietzschedeclareshisallegiancetosuperficiality"outofprofundity,"21aligninghimselfinspiritwiththeGreekworshipersoftheOlympiangods. Thepsychologicalcontrastdrawnherethereforespeaksoftwodifferentkindsof"convalescence":whatNietzschediagnosesastheusualphilosophicaldisguisingof "physiologicalneedsunderthecloakoftheobjective,ideal,purelyspiritual,"whichincludesthe"cravingforsome[truth]Apart,Beyond,Outside,Above"thethinker's body,22and,bycontrast,Nietzsche'sownacknowledgmentofsufferingandillnesstogetherwithhisproposedcuresartandgoodhumor.DoesNietzscheattemptto deceivehisreadershere,creatingtheillusionthat,thoughphysicallyill,heisfarhealthierthanmostotherphilosopherswhoareunabletoaffirmlifeascheerfully? Certainly,Nietzschefeltthatinhisabilitytoovercomesomeofthelimitationsofhisphysicalpainandinregardingsuchpainevenasastimulanttoattainbetterhealth, hisbodyandmindshowedadistinctlynoteworthyformofresilience.Still,IwouldsuggestthatinhiscarefullywordedprefaceNietzscheremains

silentaboutotherkindsofpainandsufferingwhoseeffectshefindsfarmoredifficulttoovercome.Theseotherstatesofmindwererevealedinmoredepththroughhis literaryfigure,Zarathustra. DespiteNietzsche'sattempttorepresentZarathustraasconfrontingvariousdifficultiesinacheerfulandevenclownishmanner,theperiodsandmoodsofdeep depressionandexistentialanxietyundergonebyZarathustracannotbeerasedfromhischaracter.Moreover,atthetimewhenZarathustra'sstoryisfirstannounced(in GS342,thelastsectionofthefirstedition)weseethetitleNietzschegavetothisaphorismwas"Incipittragoedia"(thetragedybegins).InThusSpokeZarathustra, NietzschepresentsZarathustraasknowingthatcheerfulnesscannotbesustainedindefinitelyasapostureagainstsufferingandpain.Forexample,Zarathustra recognizesthattheworstenemythatcanattackhiscreativespiritliesdeeplywithinhimself."Thetimewillcomewhenthatwhichseemshightoyouwillnolongerbein sight,andthatwhichseemslowwillbealltoonear....Andyouwillcry,'Allisfalse!'"23Inthefaceofsuchdeeppessimismaboutthelossofallvalues,Nietzsche's ZarathustramustfindakindofjoyotherthanthesurfacepronesatisfactionNietzschewoulddescribeinhis1886prefacetoTheGayScience.Thisdeeperjoyis linkedtotheexistentialpsychologicalprojectofhealingthereactive(unhealthy)stateofthewillthatfindsitselfinimpasseoverobstaclesitappearsunabletoovercome (alongwithamemorystatethathaslostsightofaperson'shealthyobjectives).Inaddressingtheissueof"therevengeofthewillagainstthepassingoftime,"Nietzsche willunveilanewroleforthehumanmemoryatthesametimethathewillliberatetheimaginationfromtheburdenoftheinescapabilityoflinearthinking. TheProblemoftheRevengeAgainstTime InZarathustra,Nietzschefacesthechallengeofcontinuingtoupholdaviewoftheindividualwhocanriseabovepainandsufferingandlivecheerfullyandjoyfully,all thewhilefacingthosechallengesandintensifyingthoseissuesalreadyraisedinTheGayScience.WhilethetopicsofthedeathofGod,thecollapseofestablished values,andthehypothesisoftheeternalrecurrenceareintroducedinTheGayScience,theyareonlydevelopedatlengthinThusSpokeZarathustra.Moreover,itis onlyinZarathustrathattheultimatestateofthehumanbeing'ssenseofpowerlessnessisexplored.Thisisthesenseofbeingpowerlesstoreversetheeffectsofthe past,ortheinabilitytochangeone'slifeinadirectioncontrarytolineartime.In"OnRedemption,"Nietzscheappealstothenotionofthewillaswilltopowerin contradistinctiontotheSchopen

haueriannotionofthewillinperpetualneedofbeingredeemedfromitselfasheattemptstodealwithwhathecharacterizesasthedeepestofhumanfrustrations:the senseoftheirreversibilityoftimeandthecorrespondinginabilitytowill"backwards." InthischapterZarathustracontraststwodistinctwaysofdealingwiththepastinone'spersonalexperience.Thepastisrepresentedasthe"itwas"(eswar),thatis, themoments,conditions,andeventsthat,duetotheirpastnature,areperceivedaslyingoutsidethecompassofthepresentexerciseofwilling.Themaincontrastor tensionshownisthatbetweenawillthatbecomesdisempoweredandvindictiveasitperceivesitselflimitedinitsfunctioningbytheirreversibilityofthepast(the"it was"isthe"stone"itcannotmove)andawillthatcantakeacourseotherthanthisvindictivereaction,keepingitsenergyandfocusfullydirectedonprojectsofself overcomingandcreativity.24InsofarasZarathustradescribeshimselfasacrippleatthisbridgebetweenpastandfuturewhereeithercontinueddisempowermentora momentousactofselfovercomingtakesplace,itissuggestedthat,evenforhim,thestrugglebetweenthevindictive(reactive)tendencyofthewillandthelifeaffirming movementofselfovercomingofthecreativewillthatisthewilltopowerisnotfullyresolved.Thatistosay,Zarathustraisshownasunderstandingthewaytoa higher,healthierstateofbeing,buthedoesnotalwaysfeelstrongenoughtomoveinthisdirectionasenergeticallyandforcefullyashewouldlike.WhileNietzsche representsZarathustra'swillinastateoftension,forthesakeofclarificationthisdiscussionwillhighlightthedistinctionbetweenthesetwopossiblekindsofwillingin termsoftheirdifferentiatedcharacteristics.InNietzsche'stext,thepsychologicalcontrastbetweenthepersonwhosuccumbstoanattitudeofresentmentandtheone whooptsforovercomingsuchanattitude,thoughcentraltotheexposition,maynotbeaseasilydiscernible,givenNietzsche'spunctuationofthispassagewith enigmaticcommentsandselfimposedmomentsofsilence. Zarathustradescribeshimselfassomeoneatabridgeoverlookingthepastandattemptingtoforeseethefutureofhumanity.Hedeclaresthathefeelscrippledbywhat thepresentandpastshowabouthumanbeings,afeelingthatcanonlybeoverriddenwhenhepositionshimselfasaseerofwhatmustcome.Forsuchafuturetobe possible,however,humanityhastobeabletowillsomethinghigherthanitspresentexistentialstate,andforhumanitytobeabletowillsomethinghigherwithoutany significantpsychologicallyimpedingblockages,itswilltosuchselfovercoming(itswilltopower)mustbecapacitatedtopursuethischallengingaim.Theproblem Nietzscheperceivesisthatthewillisnotcapacitatedtodothisyetindeed,thewillseemstrappedinalosingrelationshipwiththepastwhere,nomatterhowstrong thewillmaytake

itselftobe,itwillalwaysturnoutthattheforceofthepastismorepowerfulthanit.Withoutpoweragainstthatwhichhasalreadybeendone,Zarathustraobserves, thewillisanangryonlookerofallthathaspassedallthemomentsandexperiencesthatfromitspresentposition,itcannotreverse,sinceitcannotwillbackwards. Angeroverthislimitationdevelopsintoadeadlyrageorrevenge(Rache).25Oncesubjecttosuchrage,inZarathustra'saccountthewillcompulsivelyventsits revenge,derivedfromitssenseofimpotenceoverthepast,onanythingatallthatisabletosuffer.Theultimatemetaphysicaldoctrinethatemergesfromthisstateof rageisthatlifeitselfisnothingbutpunishmentandsuffering,thedoctrineNietzschethoughthesawexemplifiedinSchopenhauer'sphilosophyofthewill.Myintention hereisnottopursuethemetaphysicalimplicationsofNietzsche'sthinkingonwillingandtime,26buttodetaintheclock,asitwere,atthepointwhereNietzschethinks hecanofferanalternativetotheemergenceofthereactionofangerinthefrustratedwill,andtostudythedetailsofNietzsche'salternativedescriptioninsofarasithas somethingtotelluspsychologically. InZarathustra'sproposedwilltopowerpicturethepictureNietzschedevelopsincontradistinctiontothatofthewillconsumedbyrage,the"itwas"presentsitself tothewillasanaccident(Zufall)oranenigma(Rtsel).27The"itwas,"asitwere,issomethingthatawaitsbeinggivenaplaceandameaninginthelifeofan individual.Iftheindividualisabletoexercisethewilltopowercreatively,Nietzschebelievessheorhecanandmustrespondtotheenigmaofthe"itwas"byplacingit intheperspectiveofthecommandingvoicethatdeclares,withrespecttoit,"ThusIwilledit.''28Inthisinterpretation,ratherthanviewthewillaslackinginpower becauseitisimpotenttochangethepast,Ilookatthepastaslackinginrelevanceormeaningintheabsenceoftheimpositionofmywillonit.The"itwas"isariddle inneedofbeinggivenitsplaceinthecourseofthings.Thewilltopower,thecreativewill,iswhattiestogethertheseseemingfragmentsandriddles(pastmoments), givingthemadirectionthatcanthenbesubsumedinthecreativewill'svisionofthefuture(ahigherfuture).WhetherthedirectionwhichNietzschegivestothe interpretationofthewilltopower,linkingittotheideasoftheUbermenschandtheeternalrecurrence,isadirectionweareboundtoacceptisnotatissuehere.My concernratheristounderstandthepsychologicaloperationNietzscheisaskingustoperform.Thisoperationconsistsofamovementthatthrowstheconceptoflack backonthepastandplacesonthe"itwas"theburdenofseekingredemptioninour(present)creativeaction.Theoppositemovement,thatofthewilloperatingina modalityofrageorrevenge,thencharacterizesthedebilitatingpsychologicalstateinwhichanypresentcreative

actionwillbeincapacitatedbecauseofthepurportedinabilityofourwilltoruncountertotheforceoftime. But,allthisbeingsaid,therehastobemoretoNietzsche'spositionthanthemeregivingmeaningtothepastthroughastrongimpositionofourwillonit.Itseemsheis alsoarguingatleasttwoadditionalpoints.Clearlyheisalsosayingthat,whateverhappenedinthepast,itisnotformetoblameothersforitortakerecoursein extremeviewsinwhichlifeisseenasapunishment.Imustnotassumetheroleoftheavengerorthevictim.Moreover,heseemstobeconveyingtheviewthatthere mustbesomethingespeciallyempoweringaboutreclaimingthatpast(the"itwas")asmineregardlessofthepainordiscomfortthismayengender.Onecouldraisethe pointdifferently,asking:ofthetwomovementsNietzscheseemstoarticulatewithrespecttothepastthroughouthisworks,namely,learningtoforgetit(constructively) andclaimingitallbackundertheauspicesofthe"ThusIwilledit,"whatisitaboutthelatterapproachthatappearstobesoempoweringforhim?Whynotsimply forgetthepain,orthedisability,andmoveonwithone'slifecheerfully?29Toelucidatewhyreturningtothememoryofthepastandclaimingitssignificanceforone's creativelifeappearstocarrysuchempoweringeffectsinNietzsche'steachingitisusefultoconsideryetmoreextensivelywhatisatstakein"willingbackwards." TheReturntoJoyandtheUnchainingoftheCreativeMemory Itwasmentionedearlierthatinaddressingtheissueoftherevengeofthewillagainstthepassingoftime,Nietzscheisstrivingtoshowanalternativeroleforthe memoryandimagination.Inthisrole,activitiesofrememberingandimaginingarereleasedfromthenarrativeoflinearthinkinganditsassumptionoftheirreversibilityof time.InNietzsche'salternativeconception,theprimaryfocusaffectingtheroleofimaginationandmemoryareofanentirelydifferentnature.Specifically,inrecalling thepastourmainconcernwouldshiftfromthesenseofimpotencesufferedatpast(irreversible)lossestotheunexpectedrecoveryofpastmomentsofjoy.The certaintyofpastlimitationsistradedinfortheriddleofwhetherpastmomentsofjoycanbereexperienced.Nietzscheassumesthattherearesomeintenseexperiences ofjoyinaperson'spast(atleastonesuchexperience)andthatifweareabletoreleaseourselvesfromthepresentmomenttoletthejoyfulmomentrecursoasto energizeourmemoryandimagination,thensuchapastmomentisnotaltogetherirretrievable.30"Willingbackwards"wouldthenbeshorthandforthepsychological operationthatallowsustogettotheexperienceofjoy

regardlessofthetime(linearlyconceived)ofitsoccurrence.Onewouldberedeemedfromtherevengeagainst"thepassingoftime"insofarasthemomentsofjoy, whicharethosethatonewouldmostlikelynotwanttoletgoof,canbesimultaneouslythoughtofasbothpassingawayandreturningintheirsignificancetoourlives. Theintervalsoftimemarkingthedisappearanceofthosemomentsfromourconsciousnesswouldbeconceivedasproductiveratherthandestructive,insofarasthe memoryoftheexperienceproducesfurthereffectsofjoyinourcurrentlives.Butifwewerealsotobecomeawareofthelosseswehaveexperiencedintheinterim thelossofouryouth,ofsomeofourearlierideals,ofourearlieroptimismsthereisafallbackpositiontosustainus,ifweareattentivetoNietzsche'stext.Thefall backpositionisthatwecantakesomeprideandperhapsevenagreatdealofdelightinthelongandtenaciousprocessofour"selfovercoming,"whichisanother nameforthecreativeworkofthewilltopower.31 NowtoexpandontheabovethereareseveralmoreaspectsofNietzsche'steachingsthatdemandclarification.Withregardtohisconceptionoftime,Nietzsche representstimenotasanundifferentiatedsuccessionofmomentsbutasmomentsdifferentiatedamongthemselvesbyamovementofpartingandcomingtogether.A partingmomentmaybeconceivedasbeingmet,orencountered,byanarrivingmomentinaspatiotemporalratherthanmerelytemporalsequentialconfigurationof events.Moreover,sincewhateverpartsandarrivesinthiswayisamoment,the"arriving"momentmayalsobeconceivedatadifferentlevelofabstractionasa "returning"moment.Ifamomentcanbethoughtofhavinganend,under"willingbackwards"theendwouldbecomeitsbeginningwhileitsbeginningasconceived accordingtolineartimewouldbecomeitsend,andsoon.ButifwearerightinholdingthatNietzschewantstoliberateourmemoryandimaginationfromtheburden oflineartime,then"willingbackwards"couldnotbelimitedtoamere(linear)inversionorreversaloftheacceptedwayofconceivingtimeitwouldneedtoinvolvea willingbackwardsasagainsttheconceptoflineartimeassuch.Otherwisethewillmightstillbestuckinafeelingofrevengeagainstthepassingoftime,onlyinthis second,hypotheticalcase,therevengewouldholdagainstthepassingoftimefromfuturetopastinanirreversibledirection,somethingthatiscounterintuitivetoour usualexperienceoftimebutneverthelessconceivable.Thisisonereasonwhy,speakingoftheflowoftime,Nietzscheshiftsfromthestandpointofthepassingoftime tothemetaphoroftheeternalreturnofeverymoment.WhenhedoesthisheisengaginginaGestaltshiftfromanemotionaleconomyoflacktooneof overabundance,athemeNietzschewasfondofpursuinginhismaturephilosophy. InNietzsche'sview,fortherevengeofthewillagainstthepassing

oftimetoberedeemed,thelinearinterpretationofthe"itwas"mustbereleasedaltogether.Thereferentthatwouldbindthesenseofallthemomentsastheyfit togetherinaperson'slifeandmemorywouldnotbelinearity(atelos)butsomethingaltogetherdifferent,namely,thepowerofjoy.Withthisshift,therewouldalsobe acorrespondingshiftfromthereligiousormoralmetanarrativeofthestruggleofgoodandevilasexpressedintheteleologicaldevelopmentofhumanity(downtothe conceptoftheLastJudgment)totheaesthetic/psychologicalnarrativewherethereferentthatbindsallmomentsofaperson'slifetogetheristhejoyfulmoment,the joyfulexperience.Aswiththehealthyindividual,sowoulditbewithahealthyculture.Itsart,morality,andpoliticswouldnotbeconstructedoutofthereactive emotionsgovernedbytheneedtoretaliatelossforloss,painforpain,butratheroutofthesensethatinspiteofthelossesoneenduresinlife,thereisalsoinhumanity ahealingcapacityforcreativeactionandgiftgiving.SuchisthepositivemessageofNietzsche'sattemptatatransvaluationofallnihilisticandreactivevalues,eminently narratedinThusSpokeZarathustra.32 InNietzsche'salternativenarrativeontherelationshipbetweenwilling,time,andthecreationofahigherculture,therearetwoprincipalexistentialmoments:the momentofquestioningandthemomentofjoy.Themomentofquestioningisthatinwhichwereachawarenessthatjoyistheprimarysignifierofthewilltopowerinits modalityoflifeaffirmation.Themomentofjoypropelsusintoanunconsciousdomainrepresentedasanabysswhereaninexhaustibleandalwaysreplenishablechain ofmeaninglinkedtotheexperienceofjoy(the"ringofrecurrence")affirmsitselfeternally.Nietzscheusesmanymetaphorstodescribethisconceptandprocess:falling inthewellofeternity,beingpartofaringofrecurrence,lettinghumanity's"pollutedstream"bewasheduntothesea.33Ifallmomentsare"baptized"inthechainof significationsthatgobacktoanexperiencedmomentofjoy,thenthe"parting"and"return''ofmomentscanbeseenasoverflowingoccasionsforthedisseminationof suchjoy.ThisisinpartwhatNietzschemeansby"giftgiving"theultimategiftgiverislifeasitsharesitsbountytowardalllivingthingsfrommomenttomoment.The strengthofNietzsche'sinterpretationliesinunchainingthememoryfromitsrestricted,reactivelyoriented,course(aproductofadecadentornihilisticculture)and allowingtheselftoforcefullybreakthechainsbyconnectingitsconsciousawarenesstothepowerfullifeaffirmingprocessesoftheunconscious.34 HavingnotedthestrengthsofNietzsche'sposition,thequestionalsoarisesastoitspossiblelimitations.AssumingthattheaccountIhavegivenpreservesasubstantial partofthespiritofNietzsche'steachingregardingthehealingofthewillfromtherevengeagainsttime,itmakes

sensetoask,doeshisaccountwork?Itmaybethathissolutionmaynotworkforeveryone.InNietzsche'saccount,agreatdealofburdenisplacedonthehealing powerofjoyandontheassumptionthatthedemandforjoyisthemostpowerfuldemandspringingfromtheunconscious.YetNietzschehimselfheldthatlarge portionsofhumanitywouldnotonlyignorebutmightberepelledbyhisteaching,justashewasrepelledbythepettyaswellasgrandiosemanifestationsofhumanity's resentment.WhomwouldNietzsche'steachingsreachandwhateffectscouldtheybeexpectedtohaveonourculture?Ataminimum,Nietzsche'saccountshiftsthe attentionfromaresentmentorientedeconomyofdesirestoajoyoriented"surplus"typeofemotionalstateofbeing.Iwouldarguethatifapersonisablenotonlyto conceivethistypeofshiftbuttopracticeittosomeextentinherorhisownlife,thisactuallyinvolvesanemotionalperformancewhosehealingeffectsonthepsyche cannotbeunderestimated.Nevertheless,inshiftingtothegiftgiving,joyorientedperspective,onemustbecarefulnottoerasethesignificanceofrealexperiencesof lossanddeprivationexperienceswhosemeaningcannotsimplybesweptundersuchmetaphysicalconceptsastheeternalreturnofallmomentsorthewheelof becoming.Thereissomethingimportantaboutthespecificityofallthedifferentmomentsinone'slifethatseemstobelostifthelimitationstheyindicatemustalwaysbe seeninthelightofthemomentsofsurplusenergyinvokedbyNietzsche.Thereisalsosomethingaboutthespecificityofcertainkindsofsetbacks,injuries,andlosses inone'slifewhosemeaningwouldbeutterlylost(aswellastheappropriateactiontotakewithregardtothem)ifonesimplybaptizedtheiroccurrencesymbolically withintheinnocenceofbecomingorreactedtothemviatheemotionalattitude"eventhislosswon'thurtmebecausemyspiritisoverrichwithlife."Intimesofgreat loss,likethedeathofalovedone,suchanattitudeappearsmisguided,inappropriate,andunrealistic.IfoneistouseNietzsche'sideasinaconstructivemanner,itis imperativetorespectthespecificityofsuchexperiencesoflossanddisplacementpriortoincorporatingsuchexperiencesinnarrativesthatemphasizeother conceptions,suchas"willingbackwards"oreternalreturn.Neitherareferencetoasurplusofmomentsintheinexhaustiblewelloflifenortoasurplusofjoyatsome (other)pointinourpastexperienceisanadequatecounterparttoholddownthegriefonemightfeelatmomentsofirretrievableloss.Inotherwords,Nietzscheisright tofocusonjoytodisplaceresentment,butitmaybemisguidedofhimtothinkthatifoneistoovercomealltracesofresentmentinoneself,everyexperienceofpainor lossmustbefilteredthroughanunbreakablechainofsignificationsleadingbacktoanexperienceofjoy.Itisquitepossiblethatamoremodestapproachamore humanandlessgodlikeapproachwillshowusthat

abreakable(butfixable)chainofsignificationslettingjoyenterintoourmemoriesandheartsfromtimetotimeissufficienttoresistresentmentwhenwearefacedwith experiencesofdeeppainandtrulyirrecoverablehumanlosses.Still,Nietzscheseemsontargettoholdthattherevengeofthewillagainstthepassingoftimeand againstthesenseofimpotencebeforethe"itwas"shouldbefoughtatallcosts.Inthisregard,notonlyNietzsche'spositionasarticulatedinhisworksbutourposition asreadersofNietzschecannothelpbuthavesignificantpsychologicalaswellaspoliticalconsequences. Notes 1.FriedrichNietzsche,TheBirthofTragedy,trans.WalterKaufmann(NewYork:Vintage,1967),5,p.52. 2.BT3,p.42. 3.BT15,pp.9596. 4.FriedrichNietzsche,ThegrilltoPower,trans.WalterKaufmannandR.J.Hollingdale(NewYork:Vintage,1967),822. 5.FriedrichNietzsche,TheGayScience,trans.WalterKaufmann(NewYork:Vintage,1974),293. 6.GS326. 7.FriedrichNietzsche,EcceHomo,trans.WalterKaufmann(NewYork:Vintage,1967),"WhyIAmaDestiny,"sec.6. 8.FriedrichNietzsche,"OntheUsesandDisadvantagesofHistoryforLife,"inUntimelyMeditations,trans.R.J.Hollingdale(Cambridge:CambridgeUniversity Press,1983),23,pp.6777. 9.FriedrichNietzsche,OntheGenealogyofMorals,trans.WalterKaufmann(NewYork:Vintage,1967),II:13. 10."Thespiritofrevenge,myfriends,hassofarbeenthesubjectofman'sbestreflectionandwheretherewassuffering,onealwayswantedpunishmenttoo,"ZII, "OnRedemption." 11.Nietzschespeaksofthesocialcreationofmemoryasimplementedbyadevicehecalls"mnemotechnics.""'Onlythatwhichneverceasestohurtstaysinthe memory...,'"hesays,"isamainclauseoftheoldest(unhappilyalsothemostenduring)psychologyonearth,"GMII:3. 12.ZI,"OntheThousandandOneGoals." 13.GS,preface,2. 14.Ibid. 15.Ibid. 16.Ibid.,3. 17.Ibid. 18.Ibid. 19.Ibid.,4. 20.Ibid. 21.Ibid.

22.Ibid.,2. 23.ZI,"OntheWayoftheCreator." 24.ZII,"OnRedemption." 25.Ibid. 26.Forsuchananalysis,seeJoanStambaugh,TheProblemofTimeinNietzsche(Lewisburg,Pa.:BucknellUniversityPress,1987). 27.Nietzschedoesnotclarifywhetherthe"itwas"refersprimarilytothemomentintimeortotheexperiences"contained"initpresumablyitreferstoboth. 28.ZII,"OnRedemption." 29.Asmentionedabove,Nietzschebelievedthatforgettingthepastshouldbeconstruedasanartfulendeavor.Hedistinguishesbetweensheerforgettingandactive forgettingthepointofthelatteriscomplementarytotheexerciseofreclaimingthepastwithoutsuccumbingtoresentment. 30.AgainstthereligionsthatteachpityforthesufferingNietzscheadvocatestoshare"notsufferingbutjoy"(GS338).SeealsoGS341andZIII,"TheOther DancingSong." 31.ZII,"TheTombSong." 32.Inparticular,partIofZarathustrabeginsandendswithimagesofgiftgiving. 33.ZIV,"AtNoon"ZIII,"TheSevenSeals"Z,Prologue,sec.3. 34.Thedreamlikescenewhereashepherdistransformedfromsomeoneoverwhelmedbypaintosomeonemovedtoecstaticlaughterisacaseinpoint(ZIII,"The VisionandtheRiddle").Theshepherd's"biting"oftheheadofthesnakeandspittingitoutsymbolizes,amongotherthings,theliberationfromresentment.