Ζοννυξος (= Διονῡσος in the Lesbian-Aeolian dialect. Originally probably Dionysus). This leads to a stem nek i.e. nekyς, νεκρος, etc. — neco.

Dionysus is Hades according to Heraclitus.

Curet cult of Zeus originally.

Ζοννυξος ist "der todte Zeus" oder der "tödtende Zeus" — Zeusjäger = Ζαγρευς und ὡμηστής. — NF: 1869, 3[82]

The society [die Gesellschaft] first educates the single being [das Einzelwesen], forms him into a half or full individual [Individuum]; it does NOT form itself from single beings, not from contracts of such beings! At most an individual is necessary as a central point [Kernpunkt] (a leader), and this individual is only "free" in relation to the lower or higher level of the others. So: the state [der Staat] does not originally suppress individuals: they do not yet exist! The state makes it possible for humans [Menschen] to exist in the first place, as herd animals [Heerdenthieren]. We are only then taught our drives and affects: they are not original [Ursprüngliches]! There is no "state of nature" [Naturzustand] for them! As parts of a whole, we participate in its living conditions [Existenzbedingungen] and its functions, and incorporate the experiences and judgments we have gained in the process.These later come into conflict [Kampf] and relationship [Relation] with one another when the bonds of the society disintegrate: within himself he must bear out [ausleiden] the after-effects of the social organism, he must atone [abbüßen] for the unsuitability of judgments, experiences, and living conditions that were suitable for a whole, and finally he comes to create his possibility of existence as an individual [Existenzmöglichkeit als Individuum] through reorganization and assimilation (excretion) of the drives within himself.

The deep voice was so loud and so clear, everyone must have heard it. He got up and walked slowly away, down the stairs of the boardwalk to the stretch of sand below. He waited to see if the voice came back. It did, its words pounding in this time, not the way you hear any words, but deeper,

. . . as though all parts of me had become ears, with my fingers hearing the words, and my legs, and my head too. “You’re no good,” the voice said slowly, in the same deep tones. “You’ve never been any good or use on earth. There is the ocean. You might just as well drown yourself. Just walk in, and keep walking.” As soon as the voice was through, I knew by its cold command, I had to obey it. . .

The patient walking the pounded sands of Coney Island heard his pounding voices as clearly as Achilles heard Thetis along the misted shores of the Aegean. And even as Agamemnon “had to obey” the “cold command” of Zeus, or Paul the command of Jesus before Damascus, so Mr. Jayson waded into the Atlantic Ocean to drown. — Julian Jaynes, Origin of Consciousness

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

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

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

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

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!

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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

Transgender people are over four times more likely than cisgender people to experience violent victimization, including rape, sexual assault, and aggravated or simple assault, according to a new study by the Williams Institute at UCLA School of Law. In addition, households with a transgender person had higher rates of property victimization than cisgender households. — From above.

The most decisive word, however, for this new and unprecedented esteem of knowledge and insight was spoken by Socrates when he found that he was the only one who acknowledged to himself that he knew nothing while in his critical pilgrimage through Athens, and calling on the greatest statesmen, orators, poets, and artists, he discovered everywhere the conceit of knowledge. He perceived, to his astonishment, that all these celebrities were without a proper and accurate insight, even with regard to their own callings, and practised them only by instinct. "Only by instinct": with this phrase we touch upon the heart and core of the Socratic tendency. Socratism condemns therewith existing art as well as existing ethics; wherever Socratism turns its searching eyes it beholds the lack of insight and the power of illusion; and from this lack infers the inner perversity and objectionableness of existing conditions. From this point onwards, Socrates believed that he was called upon to, correct existence; and, with an air of disregard and superiority, as the precursor of an altogether different culture, art, and morality, he enters single-handed into a world, of which, if we reverently touched the hem, we should count it our greatest happiness. — Nietzsche, Birth of Tragedy 13

it does not seem to follow from this alone that it is necessarily better — Count Timothy von Icarus

Will to power may be a metaphysical claim about the structure of existence, but for me it only carries weight if it is also experientially meaningful—can be embodied as a lifestyle. — praxis

Very Nietzschean of you to encourage quitting. :lol: — praxis

In these matters great wisdom, perhaps even the highest wisdom, comes into activity: in these circumstances, in which nosce teipsum would be the sure road to ruin, forgetting one's self, misunderstanding one's self... Meanwhile the organising "idea," which is destined to become master, grows and continues to grow into the depths,—it begins to command, it leads you slowly back from your deviations and aberrations, it prepares individual qualities and capacities, which one day will make themselves felt as indispensable to the whole of your task — Nietzsche

You seem to be saying that wtp is my feeling better about it if it — praxis