by Friedrich Nietzsche
How "real world" eventually became a fable
History
error
1. The real world accessible to the wise, the pious, the virtuous, "he lives in this world is that world.
(The oldest form of the idea, relatively intelligent, simple, convincing. Transcript of the thesis' I, Plato, am the truth ").
2. The real world, unattainable for now, but promised to the wise the pious, the virtuous ("the sinner who repents").
(Progress of the idea: it becomes more subtle, more insidious, more elusive, "becomes a woman becomes a Christian ...).
3. The true world unattainable, unprovable, imprometible, but I thought as a consolation, an obligation, an imperative.
(In the background, the old sun, but seen through mist and skepticism, the Idea, sublimated, pale, Nordic, königsburguense).
4. The true world - unattainable? In any case, unattainable. And as unattained, also unknown. Therefore no dildo redemptive, compelling: what might compel an unknown? ...
(Tomorrow gris.Primer yawn of reason. Canto del gallo of positivism).
5. The "real world"-an idea no longer good for anything, that we no longer require, "an idea that has become useless, superfluous, consequently a refuted idea: abolish it!
(clear day, breakfast, return of bon sens and cheerfulness; embarrassed blush Plato devilish noise of all free spirits)
6. We have removed the real world: what world is left?, Does the apparent? ... No, by eliminating the real world we also eliminated the apparent!
(Noon; moment of the shortest shadow; end of the longest error; point of humanity; INCIPIT Zarathustra).
* Reason in philosophy
1.
"You ask what things are idiosyncrasies of philosophers? ... For example, lack of historical sense, their hatred of the notion of becoming, its egipticismo. They believe an honor granted to one thing when dehistoricize, sub specie aeterni, "when she makes a mummy. All that philosophers have been driving for millennia been conceptual mummies; of his hands did not leave vivo anything real. Matan, stuffed with straw, these gentlemen idolators of concepts, when they worship, "they become mortally dangerous for all, when they worship. Death, change, aging, and reproductive and growth are for them objections, "even refutations. What is does not become, what becomes is not ... But they all believe, even despair, as it is. But since they can not grab it, look for reasons why they were retained. "There must be an illusion, a deception that we do not perceive what it is: where lies the deceiver? - "We do, cry happy, is the sensitivity! These meanings, which also in other respects are so immoral, deceive us about the real world. Moral: get rid of deception of the senses, of becoming, history [Historie], lies, "the story is nothing more than faith in the senses, faith in lies. Moral: say no to anything that gives faith to the senses, all the rest of humanity: he is all "people." Being a philosopher, be a mummy, the dull-theism represent a gravedigger mimic! - And, above all, is the body, that unfortunate idée fixe of the senses, subject to any logic errors that exist, refuted, even impossible, although it is impudent enough to behave as if was real! .... "
2.
I put to one side, with great reverence, the name of Heraclitus. While the rest of the people of the philosophers rejected the testimony of the senses because they showed plurality and change, he rejected their testimony because they showed things as if they had life and unity. Heraclitus was also unfair to the senses. These do not lie and as such believe Eleatics or the way he thought, "do not lie in any way. What we do for his testimony, that's what introduced the lie, such as the lie of unity, the lie of the thing-ness of the substance, the duration ... "Reason" causes us to falsify the testimony of the senses. Showing the future, passing away, change, the senses do not lie ... But Heraclitus will ever right to say that being is an empty fiction. The world "apparent" is the only one: the "real world" is not just a liar ...
added
3.
- And what subtle observation instruments we have in our senses! This nose, for example, which no philosopher has yet spoken with reverence and gratitude, is so far even the most delicate of instruments at our disposal: it can record even slight differences in movement that even the spectroscope records. Today we possess science precisely to the extent that we have decided to accept the testimony of the senses, "we have learned to keep sharp, arming them, thinking them through. The rest is an abortion and still-no-science: I mean, metaphysics, theology, psychology, theory of knowledge. Or formal science, theory of signs, such as logic and that logic applied mathematics. In reality they failed to emerge, even as a problem, as well as the question of what value is generally the convention of signs is the logic .-
4.
The other idiosyncrasy of philosophers is no less dangerous: it consists in confusing the last and first. They at first, as a start, which comes at the end - unfortunately!, It should not even come! -The "highest concepts", ie the most general concepts, the most empty, the last smoke of evaporating reality. That is, once again, only an expression of their mode of worship: to the higher it is not permissible to come from the lower, no one is permitted to come from nothing ... Moral: whatever is of the first rank must be causa sui. The proceeds of something different is considered as an objection, as something that undermines the value. All the supreme values \u200b\u200bof the first rank, none of the highest concepts, existing, unconditioned, the good, the true, perfect, none of them may have become, therefore must be causa sui. But none of these things may be not unequal to each other, can not be in contradiction with itself ... This great philosophers have their concept of "God" ... The latest, most tenuous, as empty as it is put first, as cause itself, as realissimum ens ... Let the people have had to take seriously the complaints about sick brain cobweb weavers! - And he has paid dearly! ...
5.
inimical to this, at last, as we do so differently (-tell us courtesy) we see the problem of error and appearance. At one time he took the change, change, becoming in general as evidence of appearance, as a sign that there must be something that is misleading. Today, conversely, the exact extent that prejudice of reason forces us to assign unity, identity, duration, substance, cause, thing-ness, to be, we are somewhat caught in the error, the error need, even when, based on a rigorous verification within us we are very confident that that's where the error. It happens that the same as with the movements of a large constellation: the latter, the error is permanent counsel to our eye, our language there. Because of its origins language belongs to the time of the most rudimentary form of psychology: we enter a rude fetishism when we acquired awareness of the basic presuppositions of the metaphysics of language, said clearly: reason. This fetish is everywhere agents and actions: he believes that the will is the cause in general, believes in the "I" believes that the self is a being, that the self is a substance, and projects above all the belief in substance-me-this is how it creates the concept "thing" ... Being is added to thought, is surreptitiously introduced everywhere as the cause, the concept of "self" is that it follows, as derived from the concept "being" ... the beginning is that great and fatal error that the will is something that has effects, "that the will is a power ... Today we know that there is only one word ... Much later, a thousand times more enlightened world, came to the consciousness of philosophers, to their surprise, security , the subjective certainty in the management of the categories of reason: they drew the conclusion that these categories could not proceed as empiricism, empiricism-whole, they said, is in Indeed, in contradiction with them. Where do then? And both India and Greece were made the same error: "We have to have lived ever since in a higher world (-rather than in a world much lower, which would have been the truth!) we must have been divine, because we have the right! "... In fact, until now nothing has been a persuasive force more naive than the error about being, as formulated, for example, by the Eleatic: this error has in his favor, in fact, every word, every sentence we utter! "Also the adversaries of the Eleatic succumbed to the seduction of concept of being: Democritus, among others, when he invented his atom ... "Reason" in language: oh, what a deceitful old female! I fear that we will not get rid of God because we continue to believe in grammar ...
6.
will be grateful if I condense so essential knowledge, so new, in four theses: that facilitated the understanding, and caused the contradiction. First
thesis. The reasons why "this" world has been described as apparently based, rather, its reality - a different species of reality is absolutely unprovable. Second
thesis. Signs badges that have been assigned to the "true" things are the hallmarks of non-being, out of nowhere - a base to put it at odds with the real world is as it has built the "real world": a world made apparent, as it is merely a moral-optical illusion. Third
thesis. To invent fables about "other" world than it does not make sense, assuming it does not dominate in us an instinct of slander, belittling, of distrust towards life: in the latter case we take revenge on life with the phantasmagoria of " another "life other than this," better "than this. Fourth
thesis. Divide the world in a "real" world and "apparent", either by way of Christianity, whether the manner of Kant (ultimately, a Christian treacherous), is only a suggestion of decadence, - a symptom down life ... The fact that the artist considers more the appearance that is not really an objection to this thesis. For "the look" here means reality once more, only selected, strengthened, corrected ... The tragic artist is not a pessimist - just say yes to everything even troublesome and terrible, is Dionysian
* The four big mistakes
a failure of confusing cause and consequence. "There's no more dangerous error to confuse the effect with the cause: I, I call the real corruption of reason. However, this error is one of the old habits and young of mankind: it is even hallowed among us bears the name of "religion" of "morality." Every argument raised by religion and morality it contains, the priests and moral legislators are the authors of this corruption of reason. "I'm going to argue an example: everyone knows the book by the famous Cornaro in which he recommended as a diet low recipe for a long and happy life, also virtuous. "Few books have been so read, even today it is printed annually in England in many thousands. I have no doubt that it is difficult for a book (except, obviously horn, the Bible) has done so much harm, has shortened many lives as this curious work, as well intentioned. Reason for that: the confusion of consequence to the cause. Italian proved that saw their diet because of their long life when in fact the precondition of a long, slow metabolism extraordinary, meager spending was his meager diet. He was not free to eat little or much his frugality was not a "free will": he became ill when ate more. But who is not a tent, eating normally is not only good, but it is necessary. A scholar of our day, his spend of nervous energy, would be ruined with the system of Cornaro. Crede expert .-
two more general formula that underlies all religion and all morality says, "Do this and that, do not do this and that - and be happy! Otherwise ... "All morality, all religion is the challenge," I call the great original sin of reason, the immortal unreason. In my mouth the formula becomes its opposite prime example of my "revaluation of all values": a man well established, a "happy", has to perform certain actions and instinctively suspicious of others, takes her relationships with men and things the order which he represents physiologically. Put in a formula: his virtue is the result of his happiness ... A long life, many descendants are not the reward of virtue, virtue itself is, rather, that retardation of metabolism that, among other things, also entails a long life, many descendants, in short, the Cornaro. "The Church and morality say," a race, a people ruined by vice and luxury. " Restored my reason says: when a people falls, when it degenerates physiologically, such a thing results in the vice and luxury (ie, the stimuli increasingly strong and frequent, as you know any kind of print). This young man turns pale and withered prematurely. His friends say it is to blame this or that disease. I say that has gotten sick, that has not resisted the disease was as a result of an impoverished life, a hereditary exhaustion. The newspaper reader says error so that party is ruined. My higher politics says: a party that commits such errors is finished, and its safety has not instinctive. Any errors, in every sense, is the result of a degeneration of the instincts of a disintegration of the will: it is almost defined by this evil (das Schlechte) - Everything good is instinct and, therefore, easy, necessary, free. The effort is an objection, the god is typically different from the hero (in my language: light feet, the first attribute of divinity)
three
false causality error. "At any time it was believed to know what is a cause: but where do we took out our knowledge, or more precisely, our belief to have such knowledge? The scope of the famous "inner facts," none of which has so far proven fact. We believed that in the act of the will, we ourselves were causes; we felt that, at least here, were surprised in the act of causation. Similarly, neither questioned antecedentia all action, causes, had to be sought in consciousness and that she would find again if we wanted - as "motives": otherwise, in effect, would not have been free to perform the action, responsible for it. Finally, who had argued that a thought is caused?, What the causes I thought? ... Of these three "inner facts" with which causality seemed to be assured, the first and most compelling is the cause of the Will, the design of a consciousness ("Spirit") as a cause, and, later, also the self (the "subject") as a cause born just after the will had already established causation as a given, as an empiric ... In the meantime we thought better. Today we no longer believe a word of it all. The "inner world" is full of ghosts and fires, wisps: the will is one of them. Will not move anything and therefore does not clarify anything and simply accompanies the process can also fail. The so-called "reason": another error. Simply a surface phenomenon of consciousness, a fixture of the act, rather masks representing antecedentia it. And say nothing of me! It has become a fable, a fiction, a play on words: totally left thinking, feeling and willing! ... What follows from here? There are spiritual causes in any way! All of these alleged empiricism has gone to hell! This is what follows from here! - And we had abused kindly of that "empiricism", had created, based on it, the world as a world of causes, a world of will, a world of spirits. Psychology oldest and longest acting here, has done nothing else, every event was for her an act, all act, resulting from a will, the world became her into a plurality of players, every event was charged with an agent (a "subject"). The man has projected itself out of its three "inner facts" that what he most firmly believed, will, spirit, self, - the concept of being so removed from the concept of self, put 'things' as existing guided by its own image, their concept of self as a cause. How can you wonder then return always find things only that which he had hidden inside them? - The thing itself, that once again, the concept of thing, a mere reflection of the belief in the self as a cause ... And even the atom of you, our mechanistic and physical, how much error, how many remain rudimentary psychology is still in its atom! - To say nothing of the 'thing itself' of the pudendum of the metaphysicians horrendum! The error of the spirit as cause mistaken for reality! And become the measure of reality and called God!
four imaginary causes failure. - To break the dream: a particular sensation, emerging, for example, as a consequence of a distant cannon fire, he charged back on a cause (often an entire small novel, in which the dreamer is precisely the main character). The feeling, meanwhile, endures a kind of resonance: wait, so to speak, until the causal instinct allows you to come to the fore - now not a chance, but as a "meaning." The cannon shot is presented in a causal manner, in an apparent reversal of time. The post, motivation, is experienced before, often with a hundred details that pass as so explosive, the shot comes after ... What happened? The representations that were generated by a given situation are wrongly conceived as the cause of it. "Actually when we are awake act well also. Most of our general feelings-every kind of obstacle, pressure, tension, explosion in the game and counterplay of the organs, and in particular the state of the nervus sympaticus - excite our causal instinct: we have a reason to find this and that way, "to find good or bad meet. We never sufficient to establish the fact that we are this and that way: we do not admit that fact - no charge aware of it - until we have a kind of motivation. - The memory, which in this case becomes active unbeknownst to us, evoking earlier states of the same species, and causal interpretations merged with them, - No causation thereof. Since then the belief that the representations, conscious processes are concurrent causes, is also evoked by the memory. Surge and habituation to a particular causal interpretation, which really hinders an investigation into the cause and even excluded.
five psychological Clarification of this. - Reducing something unknown to something known relieves, soothes, satisfies, also provides a sense of power. The unknown are given the danger, anxiety, worry, - the first instinct comes to eliminating these painful states. First axiom: any clarification is better than none. As the fund is only a will-get rid of oppressive representations, one is not very strict with the means to achieve this: the first representation which clarifies that the unknown is known for so well that it "is true. " Proof of pleasure ("strength") as a criterion of truth. - Thus, the causal instinct is conditioned and is excited by the feeling of fear. The "why?" Should give, if possible, not so much the case for herself as, rather, a kind of cause - a cause soothing, liberating, relieved. Which is established as the cause is well known, lived, inscribed in memory, is the first consequence of this need. What is new, not lived, strange is excluded as a cause. "It looks therefore as a cause, not just some kind of clarification, but a chosen and privileged kind of clarification, those with which it faster, more frequent, the feeling is out of the strange, new, not lived , - the most common explanations. - Consequence: a kind of position prevails causes increasingly focuses on a system and finally stands as the dominant, ie, simply precluding other causes and explanations. "The banker immediately thinks in the" business ", the Christian," sin ", the girl in his love.
six
The whole field of morality and religion falls under this concept of imaginary causes. - "Clarification" of disagreeable general feelings. Are conditioned by beings who are hostile to us (evil spirits: the most famous case - the erroneous intellection of the hysterical as witches). Are influenced by actions which can not be given for good (the feeling of "sin" of "sinfulness", attributed to physiological discomfort - people are always reasons to be dissatisfied with itself). They arise as a punishment, to atone for something that should not have Indeed, we should not have been (so impudent generalized by Schopenhauer into a thesis that morality appears as what it is, as a true poisoner and slanderer of life: "All great pain, whether physical, spiritual, states what we deserve, because we could not occur if not mereciésemos. "The World as Will and Representation, 2, 666). They arise as consequences of thoughtless actions that have gone wrong (- affects the senses, made to cause as "guilty"; physiological discomfort interpreted with the help of other ailments, such as "deserved"). - "Clarification" of agreeable general feelings. Are conditioned by trust in God. Are conditioned by the consciousness of good deeds (the so-called "good conscience", a physiological state that is sometimes as like a happy digestion gets confused with it). They arise from the successful outcome of business (- naive fallacy: the successful outcome of a firm does not produce general feelings in any way acceptable to a hypochondriac or a Pascal). Are conditioned by faith, love, hope - the Christian virtues. - In truth, all these alleged explanations are derived states and, so to speak, translations of feelings of pleasure or displeasure to a false dialect: one is on hold because the basic physiological feeling is once again strong and rich, is trust in God because the feeling of fullness and strength gives a calm. Morality and religion as a whole fall under the psychology of error: in each case are confused cause and effect, or truth is confused with the effect of what is believed to be true, or a state of consciousness is confused with causality of that state.
seven
failure of free will. "We do not have any compassion and the concept of 'free will': we know too well what it is-the most discredited of theologians that there is gimmick, designed to make" responsible "to humanity in the sense of the theologians, that is, to make it dependent on them ... I present here only the psychology of any attribution of responsibility. - In every place where you walk in search of responsibility is usually the instinct of wanting to "punish-and-judge who walks in after him. It has been stripped of their innocence to become when this or that mode of being is attributed to the will, intentions, acts of responsibility: the doctrine of the will has been invented essentially for the purpose of punishing, ie of will-find-fault. All the old psychology will have its budget in the fact that the perpetrators, the priests placed at the top of the old communities, wanted to give itself the right to impose penalties, "God wanted to give that right ... In humans imagine them "free" so they could be tried, punished - so they could be guilty, therefore, had to think that any action was loved, and that the source of all action was located in the consciousness (-with which the most radical in psychologicis fraud was turned into the principle of psychology itself ...) Today we have entered the movement opposite to that, especially now that we immoralists try, with all our strength, drive back the world the concept of guilt and the concept of punishment and debug them psychology, history, nature, social institutions and sanctions, there is in our eyes most radical opponents of theologians, who, with the concept of "moral world order" to infect the innocence of becoming by means of "punishment" and " fault. " Christianity is a metaphysics of the hangman ...
eight
What may be our only doctrine? - That the man no one gives their properties, nor God, nor society, nor his parents and ancestors, nor he himself - the absurdity of this notion that just rejected here has been taught as "intelligible freedom" by Kant, perhaps and also by Plato). No one is responsible to exist, to be made of this or that way, to meet under these circumstances, in this environment. The fatality of his being can not be disentangled from the fatality of all that was and is. He is not the result of an intention to own, a will, a purpose with it is not the test to achieve an "ideal man" or a "perfect happiness" or an "ideal of morality" - is absurd to take to roll your being to a purpose either. We invented the concept "purpose": in reality purpose is lacking ... It is necessary, it is a piece of fate, it is part of all, it is at all-no, nothing to judge, measure, compare, condemn our being, for that would mean judging, stop, condemn all ... But there is nothing out of everything! - Let there be no longer responsible to anyone other than legitimate way of being attributed to a prima, that the world is not a unity neither as sensorium nor as 'spirit', only this is the great liberation - this alone is restored again the innocence of becoming ... The concept "God" has been the great objection against the existence "... We deny God, deny the responsibility in God and only redeemed the world. -
* WHAT SHOULD THE OLD
Finally, a word about that penetrate the world to which I have sought access to penetrate in which case I have found a new access - the ancient world. My taste, perhaps the antithesis of a tolerant taste, here too far to say yes in block: in general do not like to say yes, something he likes to say no, what pleases him most is not to say anything. .. This applies to whole cultures, applies to books, "also applies to places and landscapes. In the background are very few ancient books that count in my life, among them are not the most famous. My sense of style, of the epigram as a style, he woke up almost instantly on contact with Sallust. I have not forgotten the astonishment Corssen my revered teacher when he had to give the highest mark of all his worst Latinist - a single stroke I was ready. Prieto, rigorous, with the highest possible substance on the bottom, a cold malice against "beautiful word" also against the "feeling fine" - in this I guessed myself. Be recognized me, and this even in my Zarathustra, a very serious ambition to make a Roman style, a perennius aere in style. "The same thing happened to me in my first contact with Horace. To date I have not felt with any poet that same artistic rapture from the start gave me a Horatian ode. What has been achieved here is something that in certain languages, I can not even love. This mosaic of words, where each of them, such as sound, as place, as a concept, pours its strength right and left and on the whole, the minimum in length and number of signs, the maximum, thus achieved , energy of the signs - all that is Roman and, if I want to believe, aristocratic par excellence. By comparison the entire rest of poetry becomes something too popular - a mere sentimental claptrap ...
2
The Greeks did not I in no way as strong as those impressions, and, to put it straight, they may not be for us what are the Romans. The Greeks do not learn - their way of life is too strange, it is also too fluid to cause a binding effect, an effect "classic." Who would have ever learned to write from a Greek! Who would have ever learned without the Romans! ... I can not put the objection of Plato. In connection with Plato I am a radical skeptic, and I've never been able to agree with Plato's admiration for the artist, which is traditional among scholars. Ultimately, I have here from me to the finest judges of taste among the ancients themselves. Plato mixes, in my opinion, all forms of style, which is the first decadent style: it has a guilty conscience about similar to the cynics who invented Menippea saturation. For the Platonic dialogue, this horribly self-satisfied and childish kind of dialectic, can act as an attractive it must not have ever read a good French - Fontenelle, for example. Plato is boring. - In the end, my mistrust of Plato goes into the deep: I find it so misguided of all the fundamental instincts of the Greeks, so subjective, so Christian advance - he already has the concept 'good' as the supreme concept - that Plato purpose of the whole phenomenon would prefer to use, more than any other word, the harsh words "superior hoax 'or, if they prefer the ear, idealism. They have paid dearly for that Athens was the school of the Egyptians (- or of the Jews in Egypt?) The fate of Christianity, Plato's great is that ambiguity and fascination that made possible a more noble natures of Antiquity themselves misunderstood and set foot on the bridge leading towards the "cross" ... And how much Plato there are still in the concept "church" in the organization in the system in the praxis of the Church! - My recreation, my preference, my cure-all Platonism has been in all ages Thucydides Thucydides, and, perhaps, Machiavelli's Prince are the closest to me by the unconditional will not be duped into anything and to see reason in reality-not the "reason", let alone in the 'moral "... Beautification of the deplorable plight of the Greeks with the colors of the ideal, which is the prize that the young "classical training" comes from their training in secondary education for life, nothing else heals more radically than Thucydides. Should be examined in detail each of its-lines and decipher their hidden thoughts equally clear that his words are few thinkers so rich in hidden thoughts. It reaches its perfect expression culture of the Sophists, I mean the culture of the real: the inestimable movement amid the hoax of the moral ideal and typical of the Socratic schools, which then began to erupt everywhere. Greek philosophy and Greek decadence of instinct, Thucydides, and the large sum, the ultimate revelation of that strong objectivity, rigorous, tough, that was ancient Hellenic your instincts. The value of facing reality is what ultimately distinguishes such natures as Thucydides and Plato: Plato is a coward face reality, "therefore, flees to the ideal, Thucydides has control of himself, - and thus has also Domain of things ...
3
for sale in the Greek "beautiful souls," "golden mediocrity" and other perfections, to admire them, for example, calm grandeur, feelings ideals, high simplicity of this "simplicity high ", which is basically a niaiserie allemande, I've been preserved by the psychologist who was inside me. I saw their strongest instinct, the will to power, I have seen the Greek tremble before violence indomitable instinct - I've seen all spring from institutions defensive measures to insure each other against their internal explosive . The tremendous strain on the inside was discharged then a terrible and brutal enmity towards the outside: cities tore each other so that the inhabitants of each of them found themselves truce. It had need to be strong, the danger was near - was lurking everywhere. The magnificent body agility, the fearless realism and immorality that is typical of the Hellenistic was a necessity, not a nature. Was a consequence, not existed from the beginning. And with the holidays and the arts did not want to not feel anything but over himself, shown above, are means to glorify himself and sometimes to inspire fear itself .. Judging by the Greek philosophers, in the German manner, use, For example, the bigotry of the Socratic schools to explain what it is, at heart, Helen! ... Philosophers are, in effect, decadents the Greek world, the opposition movement to taste old, aristocratic (- the instinct agonal , the polis, the value of the race, to the authority of tradition). The Socratic virtues were preached because the Greeks had lost them, as they were all irritable, fearful, fickle, comedians, had a few more reasons to be moral preaching. Not that this has provided some aid, but they fall just as well to decadents words and big gestures ...
4
I was the first that to understand the older Hellenic instinct, still rich and even overwhelming, take it seriously that wonderful phenomenon which bears the name of Dionysus, which can only be explained by an excess of force. Who explores the Greeks, as Jakob Burckhardt in Basel, the most profound knowledge of their culture that lives today, he soon realized that this was important: Burckhardt added to its culture of the Greeks a special chapter on the above phenomenon. If you want the antithesis of this see the almost joyful poverty of instinct displayed by the German philosophers as they approach the Dionysian. Especially the famous Lobeck, introduced dragged into this mysterious world of states with the venerable worm dried up between books, and was convinced that science was being flippant and childish-Lobeck ad nauseum has been suggested, with great display of erudition, itself one of these curiosities is important. In fact, says perhaps the priests communicated to participants in such orgies some not without value, for example, that encourages the enjoyment of wine, sometimes the man lives on fruits, flowers bloom in spring and wither in the fall. In regard to that shocking wealth of rites, symbols and myths of orgiastic origin of the ancient world literally swarms, Lobeck finds in her a chance to achieve a higher degree of ingenuity. "The Greeks", says Aglaophamus, I, 672, "when they had nothing else to do, laughed, jumped, ran from one side to another, or, as sometimes men also found pleasure in it, sat, weeping and wailing. Later came other and sought some reason to explain this surprising behavior, and thus emerged to explain such applications, those countless holiday legends and myths. On the other hand it was thought that the antics that took place in the holidays were part necessarily also the festive celebration, and preserved them as an essential part of worship ".- This is a contemptible claptrap, a Lobeck not take it seriously for even a moment. So completely different we are impressed when considering the concept "Greek" Winckelmann and Goethe were formed, and found it incompatible with the element that gives rise to the Dionysian art - with the orgiasmo. In fact I do not doubt that, in principle, Goethe would have excluded some of the possibilities and the Greek soul. Accordingly, Goethe did not understand the Greeks. For only in the Dionysian mysteries, the psychology of the Dionysian state expresses the fundamental fact of the Hellenic instinct - his "will to live." What is it that the Hellene guaranteed himself is with these mysteries? Eternal life, the eternal return of life, the future promised and consecrated in the past, the triumphant said yes to life beyond death and change, the real life and collective survival through procreation, through mysteries of sexuality. Therefore, the sex symbol for the Greeks was the venerable symbol itself, the true meaning deep inside all the piety old. Every single detail of the act of procreation, pregnancy, birth, aroused the highest and most solemn feelings. In the doctrine of the mysteries, pain is sanctified: the "pains of Parturient "sanctify pain as such - all becoming and growing, all that is a guarantee of future involves pain ... In order for the pleasure of creating, so that life will ever assert itself, also has to exist eternally the "agony of the mother" ... All this means the word Dionysus: I do not know a higher symbolic that this symbolic Greek, of the Dionysia. In her deepest instincts of life, the future of life, the eternity of life, religious sense - the same way made life procreation is perceived as the sacred way ... Only Christianity, which is based on resentment against life, has made something unclean of sexuality: it has thrown away on the start on the budget of our lives ...
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orgíasmo The psychology understood as an overflowing feeling of life and strength, in which the same pain acts as a stimulant, it gave me the key to understanding the concept of tragic feeling, which has been misunderstood by both Aristotle and especially by our pessimists. The tragedy is so far from being a proof of the pessimism of the Greeks in the sense of Schopenhauer, which must be considered. Rather, as a rejection and counter-instance that decisive. Saying yes to life even in its most bizarre and hard: the will to life rejoicing in its own inexhaustibility to sacrifice their higher rates - for that was what I called Dionysian, that's what I guessed as a bridge to the psychology of the tragic poet. Not to get rid of horror and compassion, not to purify a dangerous affection by same vehement discharge - Aristotle understood it -: but for, but there's horror and compassion, to be ourselves the eternal joy of becoming - that pleasure itself also includes the pleasure of destroying ... And with that I return to play the site that once I left - The Birth of Tragedy was my first revaluation of all values: with this is once again at another time in the field of sprouting my wish, my power - I, the last disciple of the philosopher Dionysus, - I, the teacher of eternal return ...
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