Ye be a necromancer, reviving dead threads! Or perhaps you're a God?(Which I will come to address after rubutting Baden's posthumous betrayal in slighting and slandering Nietzsche as only a literary artist, something very common for Platonists to do as they cannot go beyond their generic representations of what a philosopher is)
Your quite dated, and common all too common, veiled insult aside: Nietzsche was a philosopher, but more importantly, Nietzsche was a psychologist, the first modern psychologist before Freud. This is what differentiates Nietzsche above and beyond all other philosophers before him.
Nietzsche understood that the desolation of the real world offers little to no consolation to man. He details this fact quite succinctly in the opening aphorisms of Birth of Tragedy where man is confronted by the Titans, aka those titanic forces of nature that reign hell down upon a people before they have developed a way to contest these titanic forces. This contesting of the titanic forces of nature was achieved through the very same impulses which calls art into being. This allowed the Greeks to overturn that life denying Silenian wisdom that they suffered from for so long. Furthermore, we see this time and again throughout Nietzsche's philosophy that it is through suffering and long obedience in the same direction that one begins to transfigure nihilism into something always worth living for:
that out of the original Titan thearchy of terror the Olympian thearchy of joy was evolved, by slow transitions, through the Apollonian impulse to beauty, even as roses break forth from thorny bushes. How else could this so sensitive people, so vehement in its desires, so singularly qualified for sufferings have endured existence, if it had not been exhibited to them in their gods, surrounded with a higher glory? The same impulse which calls art into being, as the complement and consummation of existence, seducing to a continuation of life, caused also the Olympian world to arise, in which the Hellenic "will" held up before itself a transfiguring mirror. Thus do the gods justify the life of man, in that they themselves live it—the only satisfactory Theodicy! Existence under the bright sunshine of such gods is regarded as that which is desirable in itself, and the real grief of the Homeric men has reference to parting from it, especially to early parting: so that we might now say of them, with a reversion of the Silenian wisdom, that "to die early is worst of all for them, the second worst is—some day to die at all." — Nietzsche, Birth of Tragedy § 3
Reflect the above passage with the below passage and you'll come to understand why Nietzsche actually lamented the concept that "Gott ist tot."
The essential thing "in heaven and in earth" is, apparently (to repeat it once more), that there should be long OBEDIENCE in the same direction, there thereby results, and has always resulted in the long run, something which has made life worth living; for instance, virtue, art, music, dancing, reason, spirituality—anything whatever that is transfiguring, refined, foolish, or divine. The long bondage of the spirit, the distrustful constraint in the communicability of ideas, the discipline which the thinker imposed on himself to think in accordance with the rules of a church or a court, or conformable to Aristotelian premises, the persistent spiritual will to interpret everything that happened according to a Christian scheme, and in every occurrence to rediscover and justify the Christian God:—all this violence, arbitrariness, severity, dreadfulness, and unreasonableness, has proved itself the disciplinary means whereby the European spirit has attained its strength, its remorseless curiosity and subtle mobility; granted also that much irrecoverable strength and spirit had to be stifled, suffocated, and spoilt in the process (for here, as everywhere, "nature" shows herself as she is, in all her extravagant and INDIFFERENT magnificence, which is shocking, but nevertheless noble). — Nietzsche, Beyond Good and Evil § 188
That said, what this means is that man turns away from the world, to find consolation and comfort within their systematic modalities which merely occult the world and betrays it.
If one gives philosophy and philosophers half a chance, they almost invariably tend toward the worst excesses. More specifically, the probability is very high that they will devise an approach to reality and the world which in fact turns away from the world, occults it, and replaces it with a representation that supplants it and supposedly expresses its higher truth. This is a betrayal of the real world. — David F. Bell, Translator's Intro to Clément Rosset's Joyful Cruelty
Nietzsche was interested in the approbation of life OUTISDE of these systems, that's why Birth of Tragedy details that ART is the proper metaphysical activity of man. Because art springs forth from nature itself....
It was through psychology that Nietzsche discovered that all philosophers and priests before him had it ass backwards (except maybe Spinoza, and Montaigne [yeah, I know I know, "Montainge only wrote essays!"
:nerd: —settle down]).
Nietzsche shows this fatal error in their thinking by detailing man creates the values of opposition and is inextricably intertwined with and fundamentally one in the same as any two heterogeneous and parallel values that bridge over their mutual term. When we apply this to the archaic psychology of yestermillenias the value of the Beast and the value of Gods is bridged over by their mutual term "man." Because they come from man's valuations which are all internalizations; God(s) being an ideal version of man's desires. However, the fatality occurs with the archaic psychology that projects God(s) outwardly and demands subordination to their ideal(s). In this sense, man creates a false antithesis of values by destroying the bridge for one to cross over into "becoming."
But for Nietzsche, as stated a moment ago, the opposition of values comes from within, this is why "man is the rope between the animal and the superman" and is fundamentally one in the same as these two values. Nietzsche's new psychology brings God inside of us such that we may now aim towards our ideal self without the idolatry of "whorshipping" ourselves out to external values that necessarily deny the fundamental condition of life: perspective.
It might even be possible that whatever creates the value of those fine and respected things exists in such a way that it is, in some duplicitous way, related to, tied to, intertwined with, perhaps even essentially the same as those undesirable, apparently contrasting things. Perhaps! — Nietzsche, Beyond Good and Evil § 2
This is why the Noble typeology for Nietzsche doesn't whore themselves out to others. Because all noble types affirm the demands of their life, rather than play a subordinate back seat role that sickens on lazy peace and cowardly compromise. The Noble type understands that freedom comes at the cost of laying down their own lives for their own cause.
Wagner contributes to nihilism by advancing the motif of the death of God, hence Nietzsche slaps a B. Wagner also whores himself out to ascetic values because he himself hated who he was in his later years. His ascetic ideals were idolatry in worshipping the antithesis to himself, "the antithesis to ruined swine."
All humans experience resentment, Nietzsche details this. The Noble type simply doesn't dwell within their resentment to the point of it becoming venomous and turning around on the self.
When the resentment of the noble type manifests itself, it fulfils and exhausts itself in an immediate reaction, and consequently instills no venom: on the other hand, it never manifests itself at all in countless instances, when in the case of the feeble and weak it would be inevitable. An inability to take seriously for any length of time their enemies, their disasters, their misdeeds—that is the sign of the full strong natures who possess a superfluity of moulding plastic force, that heals completely and produces forgetfulness: a good example of this in the modern world is Mirabeau, who had no memory for any insults and meannesses which were practised on him, and who was only incapable of forgiving because he forgot. Such a man indeed shakes off with a shrug many a worm which would have buried itself in another; it is only in characters like these that we see the possibility (supposing, of course, that there is such a possibility in the world) of the real "love of one's enemies." What respect for his enemies is found, forsooth, in an aristocratic man—and such a reverence is already a bridge to love! He insists on having his enemy to himself as his distinction. He tolerates no other enemy but a man in whose character there is nothing to despise and much to honour! On the other hand, imagine the "enemy" as the resentful man conceives him—and it is here exactly that we see his work, his creativeness; he has conceived "the evil enemy," the "evil one," and indeed that is the root idea from which he now evolves as a contrasting and corresponding figure a "good one," himself—his very self!
11
The method of this man is quite contrary to that of the aristocratic man, who conceives the root idea "good" spontaneously and straight away, that is to say, out of himself, and from that material then creates for himself a concept of "bad"! This "bad" of aristocratic origin and that "evil" out of the cauldron of unsatisfied hatred—the former an imitation, an "extra," an additional nuance; the latter, on the other hand, the original, the beginning, the essential act in the conception of a slave-morality — Nietzsche, Genealogy of Morals § 10, First Essay
Keep up lads, I know it's hard to follow along when you're so used to being told how you ought to think in straightforward, but ever so awkward, platonic representations. And to be fair, our language is used in such a way that it is irreducibly platonic. So I get why you're so glued to Platonism. But Nietzsche's not a Platonist so you'll have to scrap that method of thinking to see beyond your Mayan veil and into Nietzsche's.
That is, after all, one of the great powers of the Dionysian: to be able to don the masks of other great minds.