Chapter 80 The Attempt to Revaluate All Values ​​The Will to Power Section XII

the will to power attempt to revaluate all values Section 12 <516> Affirming and denying the same thing will not make us successful.Because this is a subjective empirical theorem, there is no "necessity" in it, but just incompetence. If, according to Aristotle, the theorem of contradiction is the surest of all theorems, if it is the last, the most fundamental, and constitutes the source of all quotations, if it contains the principle of all other axioms, then , one should consider more carefully what it actually presupposes in terms of argument.It must be one of two things: or it insists on something related to reality and existence, as if people already knew it from somewhere else, that is, it cannot put the opposite title on its head. superior.Or, what this theorem wants to express is: the opposite title should not be added to its head.At that time, logic may become an imperative, not to know what is real, but to posit and organize what we should call the real world.

In short, the open question is: Do the axioms of logic fit reality?Or are they meant to give us in the first place the criteria and the means of creating these concepts of reality, 'reality'? . . . However, in order to confirm the former question, one may already know beings, as already stated; and this is not the case at all.Thus, the theorem does not contain a criterion of truth, but an imperative to what should be true. Assuming that there is no such self-identical A at all, just as every logical (that is, mathematical) theorem takes this A as its premise, and this A may be a superficiality, then logic is based on a The simple superficial world was assumed.In fact, we believe in that theorem only under the influence of the impression of infinite empirical science, and empiricism seems to affirm this theorem all the time.

"Things"—this is equivalent to the original basis of A; our belief in things is the premise of logic of belief.The A of logic is like an atom, an imitation of "things"... Since we don't understand this, and we have derived from logic the standard of real existence, we are already on this road : That is to say, all bases such as entity, predicate, object, subject, and action are set as reality: this is called designing a metaphysical world, which is called a "real world" (—but, this world is becomes the surface world again...). The original thinking activities, that is, affirmation and negation, that is, what is believed to be true and what is not considered to be true, because these activities take not only habits but also rights as prerequisites, they must all be regarded as true, or both must be regarded as true. unreal.They are governed by the belief that knowledge exists for us, that judgments do reach truth. —In short, logic does not doubt that something is explained in its own right (that is to say, the opposite predicate cannot fit it).

Here prevails such a sensory, vulgar prejudice that sensations teach us truths about things—that I cannot say the same thing at the same time, that this is hard and this is soft, that it cannot be both. say it. (The instinct "I can't have two opposing feelings at the same time" is vulgar and wrong.) Conceptual contradiction theorems arise from the belief that we can form concepts, that a concept not only describes the essence of something, but understands that essence... In fact, logic (like geometry and arithmetic) only Applies to our created, fictional nature.Logic tries to understand the real world according to a mode of existence set by us, or rather: it enables us to learn drawing and arithmetic...  

<915> I, too, would like to demolish asceticism, to replace negative intentions by intensifying intentions; gymnastics of the will, austerities and fasts of all kinds, even in the most spiritual; The method of hesitation of action in relation to opinion; a dangerous attempt tinged with risk and indiscretion (Dinner at Magny's: purely disappetizing spiritual cats.)—One should also conceive methods of testing the ability to keep one's promises. <1028> Horror is also among the qualities of greatness.be honest. <533> Logical precision and thoroughness are the criteria of truth ("everything that is real, people can understand clearly and accurately" - Descartes).Thus, the mechanistic world hypothesis becomes popular and plausible.

But this is a poor obfuscation: like a simple picture of truth.How can one know that the real nature of things consists in this contrast with our intellect? —Wouldn’t it be different?Wouldn't it be the hypothesis that gave the intellect the greatest sense of power the most favored, valued, and thus held true by the intellect?The intellect posits its freest and most powerful faculties as the most valuable, and thus the standard of what is true. … "Reality"—in the sense of emotion—it is the "thing" (the "self") that most excites emotion;—in the sense of thinking—it is that which gives thought the greatest sense of force;— —Tactile, visual, auditory—this is where the strongest resistance arises.

In this way, the maximum achievement evokes for the object belief in that "truth" called actuality.The sense of force, struggle, and resistance try to persuade people to believe that there is indeed resistance here. <552> On overcoming determinism and theology. — the perception that something happens in an orderly and predictable sequence, but no conclusion can be drawn from this perception that the thing must happen.The fact that a certain number of forces determine and express themselves in a unique manner and manner on each given occasion does not make things "non-free will." "Mechanistic necessity" is not a fact, because only we interpret things as phenomena.We interpret the expressibility of phenomena as a necessary consequence of dominating them.But I am engaged in a certain thing, and from this never arises the knowledge that I have to do it.Compulsion, which cannot be proved in things at all, because conventionality only proves that the same phenomenon is not all other phenomena.It is only because we force the subject, the agent, into things that the appearance arises that all phenomena are the result of a compulsion acting on the subject—who is at work?Or some "actor".Cause and effect—this is a dangerous concept as long as one thinks of something that works, something that is affected.

a) Necessity is not a fact, but an explanation. b) If one realizes that the "subject" is not a functioning thing at all, but a fiction, then all sorts of things will follow. We have only conceived thingness in the form of the subject, and forced to explain it into a sensational hodgepodge.If we cease to believe in acting subjects, this leads to belief in acting things, interactions, causality between phenomena that we commonly call things. In this way, of course, the world of functioning atoms also arises, because this world is conceived on the premise that people need subjects.

In the end, a "thing in itself" is also produced, because, in the final analysis, this is a conception of a "subject in itself".But we know that the subject is fictional. The opposition of "thing-in-itself" to "appearance" is unreliable; but then the concept of "appearance" would be useless. c) If we give up the acting subject, we also (abandon) the affected object.Continuity is consistent with itself, that is, being, which has nothing to do with what is called the subject, and also has nothing to do with what is called the object.For they are phenomenal complexes which, with respect to other complexes, are apparently continuous—that is to say, due to differences in the tempo of the phenomena, for example (static-moving, tension-relaxation. For, a Opposites which do not exist are in fact only differences of degree which, according to some optical standard, appear to be opposites, but there is no such opposition. For our conceptions of opposites are derived from logical opposites— — and this concept is erroneously transferred from logic to things).

d) If we abandon the concepts of "subject" and "object", then we also abandon the concept of "object"-and thus also abandon the various amendments of this concept, such as "matter", "spirit" and other hypothetical natures, "the eternity and immutability of matter" and so on.It means that we have abandoned materiality. The world represented by morality is false.As long as morality itself is part of the world, then morality is false. The will to truth is solidification, realization, persistence, elimination of falsity, and transformation of this characteristic into existence."Truth" may therefore not be something ready-made, findable and discoverable - but something to be created, to name a process, especially a will to conquer that is itself inexhaustible. for the ascertainment of truth is an infinite process, an active determination—not the consciousness of something fixed and positive.This is a phrase in favor of "will to power".

Life is based on the premise of belief in idiosyncratic things and regular reincarnated things; the stronger life is, the greater must be the extent of this guessable, seemingly existing world.Logicalization, rationalization, systematization, etc. are all auxiliary means of life. Man reflects his desire to pursue truth, that is, a certain abnormal purpose, as the world of existence, the metaphysical world, "things in themselves", and the world that already exists.Man's need as a creator has fabricated his own processed world and predicted this world; This prophecy ("belief" in the truth) is the pillar of man. All phenomena, all movements, all developments are determined in proportions of degrees and forces, struggles... As soon as we invent to ourselves someone who is responsible for us as such (God, nature), etc., that is, to whom (it) we depend our existence, our happiness, and our poverty as intentions, we It also loses its pure generation.Then we have someone who wants to go through us and to achieve something with us. "Individual happiness" is as fictitious as "species happiness".Because the former does not sacrifice to the latter, and from a distance, the species is as fluid as the individual. "Class preservation" is simply the result of class proliferation, the overcoming of classes on the way to more powerful classes. topic. - the apparent "purposiveness" ("the purposiveness of an art infinitely beyond all men") is only the result of the will to power active in all phenomena - the process of becoming stronger brings about a similarity to the purposive project order--.Not for superficial purposes.But once the superpower over the smaller forces is in hand, that is, the latter exerts the function of the greater power and forms a hierarchy, the organizational system will definitely form the appearance of an order of means and ends. Refuting the "necessity" of the surface: —This simply means that a force is not at the same time something else. Refuting the "purpose" of the surface: —The latter signifies only the sphere of influence and the order that goes with it. <517> In order to be able to think and decide, it is necessary to assume existence.For logic is only a formula for things that are always equal.Therefore, this assumption does not seem to have the power to prove reality, because "existing things" belong to our visual perception. The "self" exists (-- not subject to change and development). Fictitious subjects, entities, "rational" worlds are inevitable—.Because we have a power that reorganizes, simplifies, falsifies, artificially divides. "Truth" is the dominant will to become all kinds of sensational phenomena—arranging phenomena according to certain categories. Here, our starting point is the belief in the "self" of things (we believe that phenomena are real). The characteristics of the generated world cannot be explained, because it is "false", "self-contradictory".Knowing and becoming are mutually exclusive.Therefore, knowing should be something else.For, in order to form knowledge, there must first be will, and becoming itself must produce the illusion of beings. <206> The stories I heard in the New Testament, especially the Gospels, were anything but "holy" and rather indirect forms of extreme slander and destructive anger - one of the most perverse forms of hatred.No knowledge of higher nature.Unscrupulous abuse of all kinds of stupidity; "Idiom Encyclopedia" has been used over and over again; God appeared to speak to those tax collectors, is this necessary? —— Hypocrites deceive people with absurd and unrealistic moral facades, so it is perfectly normal for people to rise up against them.And this nation has always been interested in this kind of violence.Is such a mouth worthy of opposing "hypocrisy"!This method of disposing of opponents is too common - it is the most puzzling kind of reason for doubting nobility, or not... <284> Popular states and aspirations:- Amity, justice, moderation, humility, awe, sympathy, courage, chastity, sincerity, faithfulness, piety, integrity, trustworthiness, devotion, sympathy, zeal, earnestness, simplicity, gentleness, justice, Generosity, tolerance, obedience, selflessness, non-envy, love, industry-- A distinction should be made: why these qualities are considered, under certain conditions, as means to certain wills and ends (often "evil" ends); or as natural consequences of dominant desires (e.g., spirituality).Or, as an expression of urgency, I would say: the conditions of existence (e.g., citizens, slaves, women, etc.). To sum up:—These characteristics are considered "good" not because of their own reasons, but as the means to achieve the goals of society and herds based on the standards of "society" and "herds of animals". The need to preserve and promote social herds is at the same time, in individual cases, a peculiar result of the original herd instinct, and thus serves an instinct fundamentally different from this state of virtue.Because herds are xenophobic, hostile, selfish, ruthless, dominating, suspicious, and so on. In the "shepherd" an antagonism arises: the shepherd must have the opposite quality to the herd. The herd is the sworn enemy of hierarchy: for the instinct of the herd favors the one (Christ) who is equal.Herds are hostile to the strong, are unjust, unscrupulous, immodest, brazen, inconsiderate, cowardly, hypocritical, false, ruthless, evasive, jealous, vindictive . <299> Moral naturalism: Reducing the seemingly liberated and supernatural moral values ​​to "natural" values, that is, to natural immorality, to natural "utility" and so on. I may call the tendency of this point of view moralistic naturalism, since my mission is to reintroduce moral values ​​that seem liberated and unnatural into "natural" values—that is, reduced to values. Natural "amorality". --Remark.Try to compare it with Judaism's "sacredness" and its natural foundation.It is exactly the same as the supreme ethical law, and it is divorced from the nature of this law (--until it is opposed to nature--). The steps of the denaturalization of morality (the so-called "idealization"): is the road to personal happiness, is the consequence of knowing, is an absolute command, is the way to reverence, It is the negation of the will to live. (Morality progressively hostile to life). <300> Heresy that is suppressed and rejected by morality. — are the following concepts: pagan, master morality, virtue, etc. <379> The hypocrisy of the great nihilist abuse of moral values: a) Love, becomes impersonal; so does sympathy. b) Only the impersonal intellect (the "philosopher") knows the truth, which is the true existence and essence of things. c) Genius, great men are great because they do not seek themselves, but their own cause, because the value of human beings grows in proportion to their negation of themselves. d) Art, as a "pure, detached subject of will" enterprise: a misunderstanding of "objectivity". e) Happiness is the end of life; virtue is a means to an end. Pessimism condemns life, which is morality.It turns the herd standard into a metaphysical standard. "Individuals are meaningless", so "self-indulgence" gives the individual an origin (and the individual's life means "passing husband"); parents are only "causes of chance". — Science does not understand the individual, and this is revenge.For, hitherto the whole of life consists in one thread, and the result of life is nothing. <307> He who knows the cause of all glory must doubt the reputation of virtue. <775> Praise and gratitude to the will to power. —Praise and gratitude in the case of good harvests, good weather, victory, newlyweds, peace—the festival needs a subject that is the object of emotional outlet.People's desire is to associate all good deeds with people (who do good deeds).Because people demand actors.The same is true of seeing a work of art: people do not take pleasure in it.Because, people want to praise the author. ——Then what is praise?It is a kindness received, restitution, and a balance that has to do with showing our power—because the appraiser can affirm, judge, measure, judge, he thinks he has the right to affirm, the right to distribute honour.A heightened sense of well-being and life is at the same time a heightened sense of power, since this is the point of departure for man's acclaim (—from which he discovers and searches for the agent,—the "subject"—).Gratitude is the revenge of kindness.Where equality and pride should go hand in hand, where revenge is best rehearsed, gratitude is most strictly demanded and rehearsed. <64> Second Buddhism. —a symptom of which is the growing extension of sympathy.Mental burnout.It comes down to asking questions about pleasure and pain.The sanctity of war will bring back blows.Likewise, clan boundaries invite counter-movements, evoking a so-called "brotherhood" from deep within.Perpetuating religion with dogma and fables doesn't work. The catastrophe of nihilism must end with this Buddhist culture. <1008> Any doctrine is superfluous if everything is not ready for it in the accumulation of power and explosives.A change in valuation occurs only when those new needs, new necessities, which suffer from old values ​​without knowing it, are eager to try. <96> The period of Enlightenment—and then the period of Sentiment.Schopenhauer belongs to "sentimental" (Hegel belongs to "spirituality"). <1024> A period in which the old masks and moral formulations of desire aroused abhorrence: naked nature; in which the magnitude of power was considered simply decisive (as determining rank); in which great style reappeared as The result of passion. <724> "Utilitarian" depends entirely on intention, on purpose, and intention and "purpose" depend entirely on the size of power.Therefore, determinism is not reliable, but the result of a doctrine.So, don't be tied down by it. <772> On criticizing "selfishness". —La Roosevelt, unwilling to be naive, believed in bravery, liberty, and contradiction—the word "truth" was surprising in psychological matters at that time—Example: "Great souls are not those who have little enthusiasm, More virtuous mortals, but only those with great intentions"—of course: John Stuart Mill (who called Chanfort the nobler and more philosophical La Roosevelt of the eighteenth century) —) He is said to be acquainted with the observer of all psychological phenomena arising from "the most common selfishness", and he adds: "A noble spirit will not rise above itself to strive for the task of continuing to observe the vile and lowly necessities .This is perhaps to show that the noble meaning and nobility of character are capable of successfully repressing harmful influences." ①The original text is French. - translator ② John Stuart Mill (1806-1873) - British philosopher and statesman. - translator ③ Shang Ford (1741-1794) - French writer, social critic and pioneer of the French Revolution, formerly known as: Nicolas Sebastian Roque. - translator <1007> Revaluation - what does it mean?It has to be a spontaneous movement - the new, the future, the stronger - all present.The only thing is that they have not yet been named and valued correctly, and they have not yet achieved self-awareness. It's a brave awareness and affirmation of what's been given—a break from the stereotypes of old valuations that desperately devalue what's already there. <9> Pessimism is a former form of nihilism. <468> Great methodologists: Aristotle, Bacon, Descartes, Auguste Comte. <580> Why is the basic status of various epistemology (materialism, sensoryism, idealism) the result of valuation: because the source of the highest pleasure ("value sense") also determines the issue of reality! -- The standard of affirmative knowledge is entirely indifferent, or, secondary, because one can go and see the developments in India. Buddhism's total denial of reality (superficiality=suffering) is the perfect result, because it is unprovable, unattainable, and has no scope.This whole set of concepts is acquired using this procedure. "Absolute reality" and "existence in itself" are contradictory.In a world of becoming, "reality" is always no more than a simplification for practical purposes, or an illusion produced by a crude organ, or a differential rate of development. We must make existence and non-existence opposite, the concept of "becoming" must be negated ("something" is becoming), and the next thing is logic's negation and nihilism of the world. <581> exist and become. ——"Reason", which develops on the basis of sensory theory, on the basis of sensory prejudice, that is, the truth judgment of belief in the senses. "Existence" is the "generalization" of the concept of "life" (breathing), that is, "personalized", capable of "thinking, functioning", and "generating". Opposites are: "depersonalize", "not become", "don't want".That is to say: do not pit the non-existent, the non-apparent, the dead against the "existent" (for dead existence can only be something that can also live). "Soul", which presupposes "self" as the original fact; wherever there is becoming (implantation of soul). <585> Great self-awareness: it is not aware of itself as an individual, but as a human being.We are aware of ourselves, we remember ourselves, let us take the narrow paths and the smooth roads! A. Man seeks "truth": (truth is) a world that does not contradict itself, that does not deceive, that does not change, that is true—that is, a world without suffering.Because contradictions, confusion, and changes are the cause of suffering!He doesn't doubt that there should be a world; he wants to find a way to it. (Indian criticism: Even "self" is illusory and unreal.) How does one arrive at the concept of reality here? ——Why did he derive the pain of changes, confusion, contradictions, etc. from here...—— Contempt and hatred of everything that is, is, is, and is in motion. – Where do stagnation valuations come from?Obviously, here, the will to truth is only a requirement for the stagnant world. The senses are deluded, and reason corrects mistakes, so people conclude that reason is the way to stagnation; the most emotional concepts must be closest to the "real world". -- Most misfortune comes from the senses, -- the senses are liars, vixens, murderers. —— Happiness can only reside in beings.Because change and happiness are mutually exclusive.Thus the highest desire is to become one with beings.This is the formula that leads to the path to happiest life. To sum up: there is a world as it should be; the world we live in is a mistake—our world should not exist. Faith in existence shows only one result.Because, the original first driving force is non-belief in change, suspicion of change, contempt for all changes... What kind of people reflect this way?Is the unproductive, passive kind, a kind that is weary of life.If we could really conceive of an opposite kind of man, perhaps that kind would not have to believe in beings.Because, they will even disdain this belief, thinking it is dead, boring, unimportant... The belief that a world that should exist exists, that there really is, is the belief of unproductive people who do not want to create a world that should exist.They assume that such a world already exists, and they look for ways and means to reach this world. "The will to truth"—is the will powerless to create. Know that something is so so: Behavior, something becomes so-so: a confrontation in the dynamics of nature. Make up a world that fits our wishes.This is the trick and explanation of psychology, which aims to connect everything we respect and satisfy us with the real world. The "will to truth" at this stage is basically the art of interpretation.For the power of interpretation has always been a property of this will. People who are poorer than the above-mentioned category, no longer possess the power of interpretation, the power of creating fictions, and they will become nihilists. A nihilist is a person who concludes from the existing world that this world should not exist, and, from the perspective of the world that should exist, believes that there is no such world.Then life (action, passivity, will, feeling) would have no meaning. "Useless" is the passion of nihilism—and, at the same time, fruitless. He who cannot put his will into things, who has no will and no power, will never give things meaning, because he does not believe that there is any meaning in them.It is a measure of willpower, of the degree to which one can make things less meaningful, of one's tolerance for living in an absurd world of which one is a small part. Philosophical objectivity can then be a symptom of a lack of will and of the strength that organizes neighbours.Those "knowers" who seek to determine something are people who simply cannot determine things the way they should be. An artist is an intermediate type.For they at least ascertain the symbols of what ought to be,--they are productive because they actually change and transform; Philosophers are of a species in relation to the religion of pessimism (—they hold that the most important things have a supreme reality—). The relation of the philosopher to the moral man and his standard of value (—the moral interpretation of the world is meaning: for religious meaning has fallen—). Overcoming philosophers by eliminating the world of existence is the middle period of nihilism.Because, things happen before the power of revaluation, deification and confirmation of the creation and the surface world as the only world. b. Nihilism as a general phenomenon can be a sign of growing strength, or of growing weakness: On the one hand, creativity, desire, is so powerful that it no longer needs to explain and give meaning to totalities ("nearer tasks", states, etc.); On the other hand, even the creativity that creates meaning slackens and turns into disappointment with the status quo.Inability to do anything about the meaning of belief is "non-belief". The science of looking at these two prospects means: 1. The expression of strength and self-control can avoid the fantasy world of eliminating disasters and diseases and comforting people's hearts: 2. Damage, dissection, disappointment, weakening. c. Belief in the truth is to be attached to the actual need to believe it is true. This is the reduction of psychology, not to mention all the previous sense of value.Such as fear, laziness, etc. The same goes for non-belief: it is reduction.If there is no real world at all, this non-belief acquires a new value to a certain extent (thus the sense of value which had previously disappeared in the world of existence becomes alive again). <449> Philosophy is the art of discovering truth: so said Aristotle.The Epicureans, on the other hand, made use of Aristotle's perceptual epistemology, cynicism, and a refusal to seek truth; they said that "philosophy is the art of life." <450> Three childishnesses: Knowing is the means to happiness (it seems...), is the means to virtue (it seems...), is the means to "denial of life,"— In this sense it is a means to disappointment— (seem……)