Nietzsche: The Will to Power. Friedrich Nietzsche
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A. Pessimism viewed as strength—in what respect? In the energy of its logic, as anarchy, Nihilism, and analysis.
B. Pessimism regarded as collapse—in what sense? In the sense of its being a softening influence, a sort of cosmopolitan befingering, a "tout comprendre," and historical spirit.
Critical tension: extremes make their appearance and become dominant.
11.
The logic of Pessimism leads finally to Nihilism: what is the force at work?—The notion that there are no values, and no purpose: the recognition of the part that moral valuations have played in all other lofty values.
Result: moral valuations are condemnations, negations; morality is the abdication of the will to live....
12.
The Collapse of Cosmopolitan Values.
A.
Nihilism will have to manifest itself as a psychological condition, first when we have sought in all that has happened a purpose which is not there: so that the seeker will ultimately lose courage. Nihilism is therefore the coming into consciousness of the long waste of strength, the pain of "futility," uncertainty, the lack of an opportunity to recover in some way, or to attain to a state of peace concerning anything—shame in one's own presence, as if one had cheated oneself too long.... The purpose above-mentioned might have been achieved: in the form of a "realisation" of a most high canon of morality in all worldly phenomena, the moral order of the universe; or in the form of the increase of love and harmony in the traffic of humanity; or in the nearer approach to a general condition of happiness; or even in the march towards general nonentity—any sort of goal always constitutes a purpose. The common factor to all these appearances is that something will be attained, through the process itself: and now we perceive that Becoming has been aiming at nothing, and has achieved nothing. Hence the disillusionment in regard to a so-called purpose in existence, as a cause of Nihilism; whether this be in respect of a very definite purpose, or generalised into the recognition that all the hypotheses are false which have hitherto been offered as to the object of life, and which relate to the whole of "Evolution" (man no longer an assistant in, let alone the culmination of, the evolutionary process).
Nihilism will manifest itself as a psychological condition, in the second place, when man has fixed a totality, a systematisation, even an organisation in and behind all phenomena, so that the soul thirsting for respect and admiration will wallow in the general idea of a highest ruling and administrative power (if it be the soul of a logician, the sequence of consequences and perfect reasoning will suffice to conciliate everything). A kind of unity, some form of "monism":' and as a result of this belief man becomes obsessed by a feeling of profound relativity and dependence in the presence of an All which is infinitely superior to him, a sort of divinity. "The general good exacts the surrender of the individual ..." but lo, there is no such general good! At bottom, man loses the belief in his own worth when no infinitely precious entity manifests itself through him—that is to say, he conceived such an All, in order to be able to believe in his own worth.
Nihilism, as a psychological condition, has yet a third and last form. Admitting these two points of view: that no purpose can be assigned to Becoming, and that no great entity rules behind all Becoming, in which the individual may completely lose himself as in an element of superior value; there still remains the subterfuge which would consist in condemning this whole world of Becoming as an illusion, and in discovering a world which would lie beyond it, and would be a real world. The moment, however, that man perceives that this world has been devised only for the purpose of meeting certain psychological needs, and that he has no right whatsoever to it, the final form of Nihilism comes into being, which comprises a denial of a metaphysical world, and which forbids itself all belief in a real world. From this standpoint, the reality of Becoming is the only reality that is admitted: all bypaths to back-worlds and false godheads are abandoned—but this world is no longer endured, although no one wishes to disown it.
What has actually happened? The feeling of worthlessness was realised when it was understood that neither the notion of "Purpose" nor that of "Unity" nor that of "Truth" could be made to interpret the general character of existence. Nothing is achieved or obtained thereby; the unity which intervenes in the multiplicity of events is entirely lacking: the character of existence is not "true," it is false; there is certainly no longer any reason to believe in a real world. In short, the categories, "Purpose," "Unity," "Being," by means of which we had lent some worth to life, we have once more divorced from it—and the world now appears worthless to us....
B.
Admitting that we have recognised the impossibility of interpreting world by means of these three categories, and that from this standpoint the world begins to be worthless to us; we must ask ourselves whence we derived our belief in these three categories. Let us see if it is possible to refuse to believe in them. If we can deprive them of their value, the proof that they cannot be applied to the world, is no longer a sufficient reason for depriving that world of its value.
Result: The belief in the categories of reason2 is the cause of Nihilism—we have measured the worth of the world according to categories which can only be applied to a purely fictitious world.
Conclusion: All values with which we have tried, hitherto, to lend the world some worth, from our point of view, and with which we have therefore deprived it of all worth (once these values have been shown to be inapplicable)—all these values, are, psychologically, the results of certain views of utility, established for the purpose of maintaining and increasing the dominion of certain communities: but falsely projected into the nature of things. It is always man's exaggerated ingenuousness to regard himself as the sense and measure of all things.
13.
Nihilism represents an intermediary pathological condition (the vast generalisation, the conclusion that there is no purpose in anything, is pathological): whether it be that the productive forces are not yet strong enough—or that decadence still hesitates and has not yet discovered its expedients.
The conditions of this hypothesis:—That there is no truth; that there is no absolute state of affairs—no "thing-in-itself." This alone is Nihilism, and of the most extreme kind. It finds that the value of things consists precisely in the fact that these values are not real and never have been real, but that they are only a symptom of strength on the part of the valuer, a simplification serving the purposes of existence.
14.
Values and their modification are related to the growth of power of the valuer.
The measure of disbelief and of the "freedom of spirit" which is tolerated, viewed as an expression of the growth of power.
"Nihilism" viewed as the ideal of the highest spiritual power, of the over-rich life, partly destructive, partly ironical.
15.
What is belief? How is a belief born? All belief assumes that something is true.
The extremest form of Nihilism would mean that all belief—all assumption of truth—is false: because no real world is at hand. It were therefore: only an appearance seen in perspective, whose origin must be found in us (seeing that we are constantly in need of a narrower, a shortened, and simplified world).
This should be realised, that the extent to which we can, in our heart of hearts, acknowledge appearance, and the necessity of falsehood, without going to rack and ruin, is the measure of strength.
In this respect, Nihilism, in that it is the negation of a real world and of Being, might be a divine view of the world.
16.
If we are disillusioned,