Never stop making such high quality content. I will always be there to listen

@TheMachiavellians

11 ай бұрын

Thank you! There's a lot more to come.

Great video. Insightful and knowledgeable.

@TheMachiavellians

11 ай бұрын

Much appreciated!

Starter reading The Master and His Emissary, because of you! Thank you for putting me on to Dr. Mcgilchrist, very insightful stuff.

@TheMachiavellians

11 ай бұрын

Dr McGilchrist is the most important philosopher of our time in my opinion.

I’d like to know more about Simone Weil’s idea about Christianity being a Hellenistic attack on Judaism.

@TheMachiavellians

11 ай бұрын

I have never heard of Simone so I will have to look into that. That sounds like an interesting idea. How does she conclude that Christianity was a Hellenistic attack on Judaism?

@bryanutility9609

11 ай бұрын

@@TheMachiavellians I have only heard about it briefly, but something like the Greeks made it to influence Jews who they were in conflict with. She goes over the passages & arguments in the book. Unsure what the title is.

@TheMachiavellians

11 ай бұрын

@@bryanutility9609 Gotcha. I'll look into her work.

Why should we mistake the metamorphoses of the spirit with "self-overcoming", if he clearly said that Germans have no spirit? If spirit occurs when something goes wrong, as he said, isn't then the spiritual metamorphose directed toward overcoming certain conditions within the society or the society in general, for example, just as certain races assimilate the conquering race, may it be Magyars, or Bulgarians, or Turks, from within, and even as a master race and culture! You want to defeat the Russians? Invite them to conquer you, and then defeat them spiritually... or why did N say that when Slavs and Anglosaxonst divide the world the culture could be in the hands of the typical European? Aren't those Europeans the most evil ones that ever existed? Napoleon ahead...

@TheMachiavellians

11 ай бұрын

What do you mean? I don't see how the three metamorphoses and self-overcoming are being confused here. Nietzsche views spirit as a consequence of the internalizing of the instinct of cruelty. Spirit arises from the internal division within an animal between its own instincts and its conscience. Spirit is fundamentally sublimated instinct. The overcoming of conditions within society that you referred to is the "great health" which is a condition of the spirit but not the spirit itself.

@zeljkop5695

11 ай бұрын

@@TheMachiavellians All this is new to me. Maybe you can give some quotes on that? Most youtubers are talking about self-overcoming as if Nietzsche was underway to teach schoolkids his philosophy. Spirit itself is blood. In my opinion it is the blood within the head and it is produced when you have a good digestion´, and when love is one of your guiding instincts and passions. So, everything that was begotten out of love was begotten from your spirit... that is how I view spirit... by now. Prove me wrong.

@TheMachiavellians

11 ай бұрын

@@zeljkop5695 Right now I'm working on a video about this topic so I won't go into too much. But you can find Nietzsche's description of the spirit in the second essay of the Genealogy of Morality sections, 16, 17, 18. I regard the bad conscience as the serious illness that man was bound to contract under the stress of the most fundamental change he ever experienced-that change which occurred when he found himself finally enclosed within the walls of society and peace. GM, II, 16 The old instincts had not suddenly ceased to make their usual demands! Only it was hardly or rarely possible to humor them: as a rule they had to seek new and, as it were, subterranean gratifications. GM, II, 16 All instincts that do not discharge themselves outwardly turn inward-this is what I call the internalization of man: thus it was that man first developed what was later called his “soul”. The entire inner world, originally as thin as if it were stretched between two membranes, expanded and extended itself, acquired depth, breadth, and height, in the same measure as outward discharge was inhibited. Those fearful bulwarks with which the political organization protected itself against the old instincts of freedom---punishment belongs among these bulwarks---brought about that all those instincts of wild free, prowling man turned back against the possessors of such instincts: that is the origin of the "bad conscience". GM, II, 16 The bad conscience is significant in Nietzsche's framework because it is the self-reflexive, internal division which the bad conscience produces that lead to the development of the soul or spirit. The bad conscience allowed human beings to be internally divided against themselves. Instinctual energy was turned backward instead of being discharged externally under the pressure of civilization. So spirit is essentially "life turned back on itself" (GM, II, 16). The bad conscience is a result of the instinct of cruelty being redirected at the possessor of this instinct. Nietzsche uses the terms self and soul interchangeably so self-transformation and spiritual transformation both are compatible with each other. It don't see any reason to view the metamorphoses of the spirit and self-overcoming as any way incompatible because spirit is not something that is separate from life. Nietzsche uses the terms, soul, self and spirit loosely just like he uses the terms, instincts, drives and affects loosely. Nietzsche viewed all life existing on a continuum, the difference is in the degree to which things manifest but not in their essence. Since Nietzsche attempts to return to nature we have to interpret spirit and the soul as emerging from more basic processes of an organism. It can't be separate from life. The essential difference between humans and animals is their internal organization of instincts and drives. Self-overcoming is a restructuring of the instincts and drives and this will result in spiritual transformations as well. So spirituality is the consequence of sublimating instincts and drives. All virtues are physiological conditions: particularly the principle organic functions considered as necessary, as good. All virtues are really refined passions and enhanced states. Pity and love of mankind as development of the sexual drive. Justice as the development of the drive to revenge. Virtue as pleasure in resistance, will to power. Honor as recognition of the similar and equal-in-power. Will To Power, 256

@zeljkop5695

11 ай бұрын

@@TheMachiavellians I think you are making a huge mistake, because invardly turned instincts = soul, yes, but decadents don't have spirit, they become spirit from outside... spirit is the creative, non-decadent force!!! a huge misinterpretation, and a dangerous one!

@TheMachiavellians

11 ай бұрын

@@zeljkop5695 I'm reading Nietzsche's own words here. Spirit is a consequence of decadence! Animals have no spirit. Spirit is sublimated instincts, it arises from an internal division and repression of instincts. You should read the Genealogy and read it carefully. How could human beings develop spirit if they did not diverge from animals? How do people acquire spirit if it has nothing to do with their animal physiology? If it is acquired externally show me where Nietzsche says so. Nietzsche describes the ascetic priest as a spiritual being but he is a decadent. The ascetic ideal is spiritual. Decadence means decay and the instincts of human beings have been in decay since the beginning of civilization. Civilization itself is a force of decadence and no one is free from the corrosive effects of civilization. I think we can both agree that the ascetic ideal is decadence. Now I will provide evidence where Nietzsche views asceticism as spiritual and that spirituality arises from internal opposition. The two opposing values “good and bad,” “good and evil” have been engaged in a fearful struggle on earth for thousands of years; and though the latter value has certainly been on top for a long time, there are still places where the struggle is as yet undecided. One might even say it has risen ever higher and thus become more and more profound and spiritual; so that today there is perhaps no more decisive mark of a “higher nature,” a more spiritual nature, than that of being divided in this sense and a genuine battleground of these opposed values. GM, I, 16 To be a spiritual being in Nietzsche own definition means to be a battleground of opposites. "There is perhaps no more decisive mark of a “higher nature,” a more spiritual nature, than that of being divided" and being "a battle ground" of opposites. Every human being is a decadent, even Nietzsche admitted that he was a decadent. Would you say that Nietzsche had no spirit? What about Jesus who was a decadent? Nietzsche didn't think the ascetic ideal was all bad though, it has positive dimensions which he saw embodied in Goethe. We have seen how a certain asceticism, a severe and cheerful continence with the best will, belongs to the most favorable conditions of supreme spirituality, and is also among its most natural consequences… GM, III, 9 …this holds good for all those well-constituted, joyful mortals who are far from regarding their unstable equilibrium between “animal and angel” as necessarily an argument against existence-the subtlest and brightest among them have even found in it, like Goethe and Hafiz, one more stimulus to life. GM, III, 2 Clearly Nietzsche views the highest spirituality as enduring the internal opposition and as finding meaning in this opposition. It expresses one's will to power. I have shown you my evidence. Where is yours? You have just said I'm wrong with no evidence. Prove it, with quotations.

🙃 *promo sm*