capture, Christianity, domestication, herd morality, individual, Manu, morality, Nietzsche, power, virtue, war, Zarathustra

The Will to Virtue and the Morality of Capture

 

 

“Neither Manu, nor Plato nor Confucius nor the Jewish and Christian teachers have ever doubted their right to lie. They have not doubted that they had very different rights too. Expressed in a formula, one might say: all the means by which one has so far attempted to make mankind moral were through and through immoral” (Twilight, 505).

Nietzsche despises the improvers of mankind because they have typically been priests, otherwise known as “the preachers of death.” Nietzsche claims that “improvement” is actually a pretty word for the weakening of mankind in general (Twilight, 502). In physiological terms, in order to breed a docile aggregate of human semi-animals, the improvers of mankind thought that “to make them sick may be the only means for making them weak. This the church understood: it ruined man, it weakened him—but it claimed to have ‘improved him’” (503). This physiological interpretation is essential to Nietzsche’s project here: he claims that any morality “is mere sign language, mere symptomatology” (501). The problem with the domestication of mankind is that it has not had the right physicians to diagnose what could truly improve man as a whole; or, in a sense more befitting of Nietzsche’s views, the wrong question has been proposed for mankind’s progress. It is not the masses that can be elevated, but only the individual that can be ‘willed’ to be improved: the project for future physicians is to diagnose the symptoms whereby a human individual will become successful. Continue reading

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apparatus of capture, culture, custom, decay, democracy, genealogy, image of thought, individual, instrumentality, Nietzsche, nomad, overman, Politics, power, religion, society, sovereignty, state, unground, universal, universal politics, utopia, war, war machine, warrior, Zarathustra

Nietzsche and the Capture and Domestication of Peoples

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“You shall obey—someone and for a long time: else you will perish and lose the last respect for yourself”—this appears to me to be the moral imperative of nature which, to be sure, is neither “categorical” as the old Kant would have it (hence the “else”) nor addressed to the individual (what do individuals matter to her?), but to peoples, races, ages, classes—but above all to the whole human animal, to man (Beyond Good and Evil, §188).

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apparatus of capture, genealogy, Nietzsche, nihilism, nomads, overman, Politics, state, warrior, will to power, Zarathustra

Zarathustra and Genealogy: Where the State Ceases…

surrealistic-images01.jpgIn Book 1 of Thus Spoke Zarathustra, there is a speech on the state (“Of the New Idol”) that is surrounded by a speech on war and the warrior prior to it and also a speech “On the Flies of the Marketplace” following it. All three speeches in a way need to be read together (not only in order but also juxtaposed in other ways) to be fully understood. Having said that, I want to bracket these other two sections off (keeping them in mind) while focusing solely on Zarathustra’s short discourse on the state. The speech begins:

There are still peoples and herds somewhere, but not with us, my brothers: here there are states.

The state? What is that? Well then! Now open your ears, for now I shall speak to you of the death of peoples.

The state is the coldest of all cold monsters. Coldly, it lies, too; and this lie creeps from its mouth: ‘I, the state, am the people.’

It is a lie! It was creators who created peoples and hung a faith and a love over them: thus they served life.

It is destroyers who set snares for many and call it the state: they hang a sword and a hundred desires over them.

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French Translation, marxism, Maurice de Gandillac, method, Nietzsche, Nietzsche aujourd'hui, nihilism, ontology, Pierre Boudot, Zarathustra

Translation: Appendix to Boudot’s Reading in Nietzsche aujourd’hui: Round Table Discussion

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Boudot, Pierre. “Discussion de la méthode dia-critique: une méthode de lecture de Zarathoustra.” Nietzsche aujourd’hui (2 vols.). Pierre Boudot et. alia. Publications du centre culturel de Cérisy-a-Salle (Paris: UGE, 1973),vol. 1, pp. 384-393..

This is the discussion following Pierre Boudot’s essay in the Nietzsche aujourd’hui volume translated by Taylor Adkins [9/28/07].

Robert Sasso: I am surprised to hear you presenting your lecture program without many references, some allusive, to works already devoted to readings of Nietzsche, his relations with other authors, the civilization of his time, for example, those of Andler or, more recently, of Morel. It is certainly not about ignorance, but a setting between brackets of which I would like to understand. In addition, when you propose a collective task, extremely vast moreover, how do you conceive the execution of it?

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diacritics, dialectics, Eternal Return, French Translation, method, Nietzsche, Nietzsche aujourd'hui, nihilism, ontology, Pierre Boudot, Zarathustra

Translation: The Dia-critical Method: Pierre Boudot’s Method of Reading Zarathustra

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Boudot, Pierre. “La méthode dia-critique: une méthode de lecture de Zarathoustra.” Nietzsche aujourd’hui (2 vols.). Pierre Boudot et. alia. Publications du centre culturel de Cérisy-a-Salle (Paris: UGE, 1973),vol. 1, pp. 371-383. Translated by Taylor Adkins [9/07].

The following is my translation of Pierre Boudot’s essay. The discussion following his essay in the Nietzsche aujourd’hui volume will also be translated at a later date with commentary.

At each moment of his thought, Nietzsche reactivates the reasons why he is Nietzsche, and pushes a little further, a little farther away, the fundamental concepts of his thought, while varying (almost without his knowledge) the contents in combination with the problems that occupy them. The basic Nietzschean concepts do not have the same direction according to whether one makes use of them to interpret The Birth of Tragedy or Human, All Too Human or to explain their specific sense. Thus any interrogation on Nietzsche must see whether these are concepts that vary by successive implicit definitions or if they alternate when words, apparently identical as for their phonemes, push in front of them a reality which deviates differently because it is transformed from the inside by the basic themes that Nietzsche himself proposes. If the basic concepts vary, it is in order to commit a series of misunderstandings which employ them according to the innovation of the automatically corresponding problem and clearly to the innovation of words which however would be pronounced and heard in the same way: eternal return, overman, nihilism, revaluation of values, will to power.
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diacritics, French Translation, Georges Bataille, hope, L'ontologie de Nietzsche, Nietzsche, ontology, Pierre Boudot, Zarathustra

Translation: Introduction to Nietzsche’s Ontology: Pierre Boudot

Boudot, Pierre. L’ontologie de Nietzsche. Paris: Presses Universitaires de France, 1971.

The following is my translation of the introduction, pg. 5-9.

I like the total renewal of Nieztsche’s thought in each one of his books. Its creative requirement moves in a counter-current, but I consider it able to release to our time the individual sources of genius in the environment of humanity. If our society does not understand that, electronic machines will dictate the laws of writing to us before the end of the century. One who reads Nietzsche does not have to write about all his life in the same book. The freedom that this allows is stronger than its deficits. We are victims of dogmas, of doctrines, even of ideologies which impose an alleged evolution in its cumbersome immobility. On the other hand, those who understand the lesson of Nietzsche will not be “Nietzschean’; instead each of their creative acts will have to be considered different in kind from the preceding one. The painful alchemy of these disavowals forces us into silence, modifies our remarks or retains it without solidifying it, elaborating a glance which hates that which it skims over, which is from another age, not of a new time.

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