Forwarded from Lance's Legion
Nietzsche on the beautiful and the ugly:
“A species has no other alternative than to say 'yea' to itself alone ... Man imagines the world itself to be overflowing with beauty,—he forgets that he is the cause of it all. He alone has endowed it with beauty.”
“A species has no other alternative than to say 'yea' to itself alone ... Man imagines the world itself to be overflowing with beauty,—he forgets that he is the cause of it all. He alone has endowed it with beauty.”
Forwarded from Imperium Press
NEW BOOK: Nietzsche — Homer's Contest
https://www.imperiumpress.org/shop/homers-contest/
This book brings together five of Nietzsche’s early writings, all driven by a powerful reaction against modern ideas of truth, equality, and progress.
In Homer’s Contest and The Greek State, Nietzsche argues that culture and the state were not born from reason or justice, but from struggle, domination, and noble rivalry. On Theognis of Megara mourns the downfall of an older moral order, where the best men ruled and virtue was tied to lineage and strength. On Truth and Falsity in their Ultramoral Sense challenges the belief in objective truth, showing how language and knowledge are shaped by power and need, not by reality. At the centre, Philosophy in the Tragic Age of the Greeks presents the first philosophers not as quiet thinkers, but as bold, tragic figures confronting a chaotic world.
Together, these works reject the democratic and rationalist assumptions of modernity, offering instead a vision rooted in hierarchy, myth, and heroic conflict.
https://www.imperiumpress.org/shop/homers-contest/
https://www.imperiumpress.org/shop/homers-contest/
This book brings together five of Nietzsche’s early writings, all driven by a powerful reaction against modern ideas of truth, equality, and progress.
In Homer’s Contest and The Greek State, Nietzsche argues that culture and the state were not born from reason or justice, but from struggle, domination, and noble rivalry. On Theognis of Megara mourns the downfall of an older moral order, where the best men ruled and virtue was tied to lineage and strength. On Truth and Falsity in their Ultramoral Sense challenges the belief in objective truth, showing how language and knowledge are shaped by power and need, not by reality. At the centre, Philosophy in the Tragic Age of the Greeks presents the first philosophers not as quiet thinkers, but as bold, tragic figures confronting a chaotic world.
Together, these works reject the democratic and rationalist assumptions of modernity, offering instead a vision rooted in hierarchy, myth, and heroic conflict.
https://www.imperiumpress.org/shop/homers-contest/
Imperium Press
Homer’s Contest
This collection brings together all of Nietzsche's unpublished writings on the Greeks, focusing on struggle and conquest as essential to their ethos.
❤3
Forwarded from Arktos
Archeofuturism: Nietzschean Rebirth
Guillaume Faye calls for a pan-European nationalism rooted in ancestral virility and Nietzschean revolt, urging a dissident youth to forge a Eurosiberian destiny beyond Enlightenment ruins.
Read the full essay here:
https://www.arktosjournal.com/p/archeofuturism-nietzschean-rebirth
Guillaume Faye calls for a pan-European nationalism rooted in ancestral virility and Nietzschean revolt, urging a dissident youth to forge a Eurosiberian destiny beyond Enlightenment ruins.
Read the full essay here:
https://www.arktosjournal.com/p/archeofuturism-nietzschean-rebirth
❤3
Nietzsche's decline in health was, despite frequent accusations of neurosyphilis, likely caused by CADASIL—an autosomal dominant genetic disorder leading to frequent strokes
Forwarded from Lance's Legion
/THE FUTURE OF NOBILITY/
Nietzsche, The Dawn
The bearing of the aristocratic classes shows that, in all the members of their body the consciousness of power is continually playing its fascinating game. Thus people of aristocratic habits, men or women, never sink worn out into a chair; when every one else makes himself comfortable, as in a train, for example, they avoid reclining at their ease; they do not appear to get tired after standing at Court for hours at a stretch; they do not furnish their houses in a comfortable manner, but in such a way as to produce the impression of something grand and imposing, as if they had to serve as a residence for greater and taller beings; they reply to a provoking speech with dignity and clearness of mind, and not as if scandalised, crushed, shamed, or out of breath in the plebeian fashion. As the aristocrat is able to preserve the appearance of being possessed of a superior physical force which never leaves him, he likewise wishes by his aspect of constant serenity and civility of disposition, even in the most trying circumstances, to convey the impression that his mind and soul are equal to all dangers and surprises. A noble culture may resemble, so far as passions are concerned, either a horseman who takes pleasure in making his proud and fiery animal trot in the Spanish fashion, — we have only to recollect the age of Louis xiv., — or like the rider who feels his horse dart away with him like the elemental forces, to such a degree that both horse and rider come near losing their heads, but, owing to the enjoyment of the delight, do keep very clear heads: in both these cases this aristocratic culture breathes power, and if very often in its customs only the appearance of the feeling of power is required, nevertheless the real sense of superiority continues constantly to increase as the result of the impression which this display makes upon those who are not aristocrats.
This indisputable happiness of aristocratic culture, based as it is on the feeling of superiority, is now beginning to rise to ever higher levels; for now, thanks to the free spirits, it is henceforth permissible and not dishonourable for people who have been born and reared in aristocratic circles to enter the domain of knowledge, where they may secure more intellectual consecrations and learn chivalric services even higher than those of former times, and where they may look up to that ideal of victorious wisdom which as yet no age has been able to set before itself with so good a conscience as the period which is about to dawn. Lastly, what is to be the occupation of the nobility in the future if it becomes more evident from day to day that it is less and less indecorus to take any part in politics?
Nietzsche, The Dawn
The bearing of the aristocratic classes shows that, in all the members of their body the consciousness of power is continually playing its fascinating game. Thus people of aristocratic habits, men or women, never sink worn out into a chair; when every one else makes himself comfortable, as in a train, for example, they avoid reclining at their ease; they do not appear to get tired after standing at Court for hours at a stretch; they do not furnish their houses in a comfortable manner, but in such a way as to produce the impression of something grand and imposing, as if they had to serve as a residence for greater and taller beings; they reply to a provoking speech with dignity and clearness of mind, and not as if scandalised, crushed, shamed, or out of breath in the plebeian fashion. As the aristocrat is able to preserve the appearance of being possessed of a superior physical force which never leaves him, he likewise wishes by his aspect of constant serenity and civility of disposition, even in the most trying circumstances, to convey the impression that his mind and soul are equal to all dangers and surprises. A noble culture may resemble, so far as passions are concerned, either a horseman who takes pleasure in making his proud and fiery animal trot in the Spanish fashion, — we have only to recollect the age of Louis xiv., — or like the rider who feels his horse dart away with him like the elemental forces, to such a degree that both horse and rider come near losing their heads, but, owing to the enjoyment of the delight, do keep very clear heads: in both these cases this aristocratic culture breathes power, and if very often in its customs only the appearance of the feeling of power is required, nevertheless the real sense of superiority continues constantly to increase as the result of the impression which this display makes upon those who are not aristocrats.
This indisputable happiness of aristocratic culture, based as it is on the feeling of superiority, is now beginning to rise to ever higher levels; for now, thanks to the free spirits, it is henceforth permissible and not dishonourable for people who have been born and reared in aristocratic circles to enter the domain of knowledge, where they may secure more intellectual consecrations and learn chivalric services even higher than those of former times, and where they may look up to that ideal of victorious wisdom which as yet no age has been able to set before itself with so good a conscience as the period which is about to dawn. Lastly, what is to be the occupation of the nobility in the future if it becomes more evident from day to day that it is less and less indecorus to take any part in politics?
Forwarded from Lance's Legion
“I dream of a fellowship of men who are uncompromising, not indulgent, and who want to be called ‘Destroyers.’
… There are lazy pessimists, fatalists who will not fight — to these we refuse to belong!”
— Nietzsche
… There are lazy pessimists, fatalists who will not fight — to these we refuse to belong!”
— Nietzsche
Forwarded from Lance's Legion
Nietzsche on true friendship being a shared ideal beyond the friends’ individual desires.
👍1