Ubermensch

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64 Scruton’s Hegelian style attack on liberalism which distorts the value of freedom. Making it out to be an illegitimate an shallow abstraction.

Apparent parallels between Mencius and Socrates.

Reason = happiness and virtue.
How false is this picture? The idea of virtue may well come across as restraint upon crude appetite, which itself promises happiness. But it does not really promise happiness. Insofar as it detached from the world of culture it may promise more happiness.
But then maybe we could have a different culture without virtue.

When Mencius speaks of the attraction of virtue as like that of gravity, this is in itself suggest the idea of will to power.

The idea of will to power is a repudiation of the idea of unlimited malleability. But isn’t the Ubermensch the teleological terminus, so to speak, evil rather than virtuous? But not in the sense that is criticised socially. Intrinsically the Ubermensch is conceived as good way to be.

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163 Schopenhauer as Educator, written when he was still a Schopenhauerian. Germs of Ubermensch ideas. But it cannot be what he means in his maturity,. Looking through the medium of the will to power must change the meaning despite the attachment to his old principle.
No longer is he thinking just of genius. Also there is the problem of the self abnegation, apparent inconsistency.
So what point does this ideal hold?

AS

69& Ubermensch. Having overcome the apparent limitations of the human. The apparent imperfection of the human. The striving for some godlike state of perfection. See this as a myth, like the Buddha myth. Being not content to be merely human, i.e. to live as others. To shed one’s human qualities in some kind of divine ecstasy.
What is this idea of surpassing, this superman ideal?
This idea that what is to succeed must be better than whatever went before. As if a satisfactory happiness has never been possible. As if even Roderic Bogie failed to attain to it. As if there is something to achieve that has not yet been achieved.
Is this nothing but an ideal, like a religious idea, to promote the achievement of affirmation?

311 Thrasymachus and his portrait of the unjust man. Extent to which is wrong. I.e. not a picture of the highest human happiness. But why might it seem to be so? Here again we get the rebellious aspect. What is expressed, a kind of taboo breaking, a resistance to repressive morality.
The unjust man as the Ubermensch. Even the unjust man is a dimension of present desire. I.e. his desirability is the expression of something else. A particular perspective.

322 Berdayev. He sees a sort of bankruptcy in Nietzsche. The Ubermensch. As if in his effort to do whatever he is doing he has had to go beyond humanism into something inhuman. He sees mediaeval society as embarked on a great historical task, that of rising superior to the natural man. But that is not really good sound honest history.

The Ubermensch is the unjust man. He is more a demand than an image of happiness, Thrasymachus himself is in rebellion against a code. Plato shows a way of restoring the code that is convincing up to a point. A code as the expression of power rather than as in subjection to it. Like a way of initiation. Nietzsche gets involved in history. How can history be made exciting? Boehme makes Christianity exciting by identifying the psychological principles that make excitement.

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154 Idea of the soldier. “The military school of life”. Soldier as being able to plunder and rape. Attitude of both Hitler and Stalin to rape.
Iago “Put money in thy purse, follow these wars” Killing’ looting and raping. The discipline to which he submits like a means to an ultimate absence of discipline, to unrestrained action. Disciplined for the needs of states. Mercenaries.
But this lack of restraint is far from the Ubermensch. The real beast who imposes his own will on states.

251 The great health, the Ubermensch. Forget them. The idea that the ideal proposed as the Ubermensch or the great health are what offer the ultimate solution to Nietzsche’s problem of overcoming demoralisation. That to overcome slave morality it is not enough to diagnose it and adopt master morality.
This is a psychological way of approaching it, and clearly different from my own.
Richardson, Parkes. The idea that the discovery of will to power does not in itself solve Nietzsche’s problem, but that has to wait until the Ubermensch and Eternal return. Or the great health
Why do some not see mater morality as something to be imitated? This question of terminology, but actually more than that.
One of these views is wrong, one is clearly a misreading, either mine or the others.
Richardson sees will to power as confirmed by facts. But he does not see this in itself as a solution to Nietzsche’s problem.. This itself is a precarious psychological procedure of trying to achieve affirmation. That this fundamental problem, variously expressible as overcoming nihilism, demoralisation, repelling slave morality.

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