“Look at this gateway! Dwarf!” I continued, “it hath two faces. Two roads come together here: these hath no one yet gone to the end of.
This long lane backwards: it continueth for an eternity. And that long lane forward—that is another eternity.
They are antithetical to one another, these roads; they directly abut on one another:—and it is here, at this gateway, that they come together. The name of the gateway is inscribed above: ‘This Moment.’
But should one follow them further—and ever further and further on, thinkest thou, dwarf, that these roads would be eternally antithetical?”—
“Everything straight lieth,” murmured the dwarf, contemptuously. “All truth is crooked; time itself is a circle.”
What if one day or night a demon came to you in your most solitary solitude and said to you: ‘This life, as you now live it and have lived it, you will have to live again, and innumerable times again, and there will be nothing new in it; but rather every pain and joy, every thought and sigh, and all the unutterably trivial or great things in your life will have to happen to you again, with everything in the same series and sequence – and likewise this spider and this moonlight between the trees, and likewise this moment and I myself. The eternal hourglass of existence will be turned over again and again, and you with it, you speck of dust!’
Would you not throw yourself down and gnash your teeth and curse the demon who spoke to you thus? Or was there one time when you experienced a tremendous moment in which you would answer him: ‘You are a god, and I have never heard anything so divine!’ — The Gay Science, §341
the first appearance of the idea in Nietzsche’s work: — Jamal
So here at least it’s a thought experiment to test one’s attitude to life. — Jamal
Courage also slays dizziness at the abyss; and where do human beings not stand at the abyss? Is seeing itself not – seeing the abyss?
Courage is the best slayer; courage slays even pity. But pity is the deepest abyss, and as deeply as human beings look into life, so deeply too they look into suffering.
time itself is a circle.”
Between the two roads is the gateway "this moment". But it is always this moment. This moment is neither the past or the future, and so in what sense is there a return? — Fooloso4
Various flavours of nihilism. Ought to inspire one to seek mokṣa — Wayfarer
When we see the cyclic nature of time, we have stationed ourselves in eternity. — frank
Whichever way we look, it is always from the the archway of this moment, and we never stray from it. — unenlightened
If all that will happen has happened before over and over what is the starting and end point of what happens?
Between the two roads is the gateway "this moment". But it is always this moment. This moment is neither the past or the future, and so in what sense is there a return? — Fooloso4
‘This life, as you now live it and have lived it, you will have to live again, and innumerable times again, and there will be nothing new in it; but rather every pain and joy, every thought and sigh, and all the unutterably trivial or great things in your life will have to happen to you again, with everything in the same series and sequence – and likewise this spider and this moonlight between the trees, and likewise this moment and I myself. The eternal hourglass of existence will be turned over again and again, and you with it, you speck of dust!’ — The Gay Science, §341
Sounds like you have fun with Nietzsche ahead of you. — frank
Origin of knowledge.- Over immense periods of time the intellect produced nothing but errors. A few of these proved to be useful and helped to preserve the species: those who hit upon or inherited these had better luck in their struggle for themselves and their progeny. Such erroneous articles of faith* which were continually inherited. until they became almost part of the basic endowment of the species. include the following: that there are enduring things; that there are equal things; that there are things, substances, bodies; that a thing is what it appears to be; that our will is free; that what is good for me is also good in itself. It was only very late that such propositions were denied and doubted; it was only very late that truth emerged-as the weakest form of knowledge. It seemed that one was unable to live with it: our organism was prepared for the opposite; all its higher functions. sense perception and every kind of sensation worked with those basic errors which had been incorporated since time immemorial. Indeed, even in the realm of knowledge these propositions became the norms according to which "true and "untrue,. were determined down to the most remote regions of logic. Thus the strength of knowledge does not depend on its degree of truth but on its age, on the degree to which it has been incorporated, on its character as a condition of life. Where life and knowledge seemed to be at odds there was never any real fight. but denial and doubt were simply considered madness. Those exceptional thinkers, like the Eleatics. who nevertheless posited and clung to the opposites of the natural errors believed that it was possible to live in accordance with these opposites: they invented the sage as the man who was unchangeable and impersonal, the man of the universality of intuition who was One and All at the same time, with a special capacity for his inverted knowledge: they had the faith that their knowledge was also the principle of life. But in order to claim all of this, they had to deceive themselves about their own state: they had to attribute to themselves, fictitiously, impersonality and changeless duration; they had to misapprehend the nature of the knower; they had to deny the role of the impulses in knowledge; and quite generally they had to conceive of reason: as a completely free and spontaneous activity. They shut their eyes to the fact that they. too, had arrived at their propositions through opposition to common sense. or owing to a desire for tranquility, for sole possession. or for dominion. The subtler development of honesty and skepticism eventually made these people. too, impossible; their ways of living and judging were seen to be also dependent upon the primeval impulses and basic errors of all sentient existence.
This subtler honesty and skepticism came into being wherever two contradictory sentences appeared to be applicable to life because both were compatible with the basic errors. and it was therefore possible to argue about the higher or lower degree of utility for life; also wherever new propositions. though not useful for life, were also evidently not harmful to life: in such cases there was room for the expression of an intellectual play impulse, and honest~ and skepticism were imminent and happy like all play. Gradually, the human brain became full of such judgments and convictions. and a ferment, struggle, and 'lust for power' developed in this tangle. Not only utility and delight but every kind of impulse took sides in this fight about "truths". The intellectual fight became an occupation, an attraction, a profession, a duty, something dignified-and eventually knowledge and the striving for the: truths" found their place as a need among other needs. Henceforth not only faith and conviction but also scrutiny, denial, mistrust, and contradiction became a power; all "evil" instincts were subordinated to knowledge, employed in her service, and acquired the splendor of what is permitted, honored, and useful and eventually even the eye and innocence of the good.
Thus knowledge became a piece of life itself, and hence a continually growing power-until eventually knowledge collided with those primeval basic errors: two lives, two powers both in the same human being. A thinker is now that being in whom the impulse for truth and those life-preserving errors clash for their first fight, after the impulse for truth has proved to be also a life-preserving power. Compared to the significance of this fight, everything else is a matter of indifference: the ultimate question about the conditions of life has been posed here, and we confront the first attempt to answer this question by experiment. To what extent can truth endure incorporation?
That is the question; that is the experiment. — Nietzsche, The Gay Science, 110, translated by Walter Kaufman
Describing it as a thought experiment is too detached. It is without the struggle: — Fooloso4
Heidegger says something similar in his Lectures on Nietzsche. Both readings are difficult to square with the specificity of Nietzsche's actual words — Paine
And do you know what 'the world' is to me? Shall I show you it in my mirror? This world: a monster of force, without beginning, without end, a fixed, iron quantity of force which grows neither larger nor smaller, which doesn't exhaust but only transforms itself, as a whole unchanging in size, an economy without expenditure and losses, but equally without increase, without income, enclosed by 'nothingness' as by a boundary, not something blurred, squandered, not something infinitely extended; instead, as a determinate force set into a determinate space, and not into a space that is anywhere 'empty' but as force everywhere, as a play of forces and force-waves simultaneously one and 'many', accumulating here while diminishing there, an ocean of forces storming and flooding within themselves, eternally changing, eternally rushing back, with tremendous years of recurrence, with an ebb and flood of its forms, shooting out from the simplest into the most multifarious, from the stillest, coldest, most rigid into the most fiery, wild, self-contradictory, and then coming home from abundance to simplicity, from the play of contradiction back to the pleasure of harmony, affirming itself even in this sameness of its courses and years, blessing itself as what must eternally return, as a becoming that knows no satiety, no surfeit, no fatigue - this, my Dionysian world of eternal self-creating, of eternal self-destroying, this mystery world of dual delights, this my beyond good and evil, without goal, unless there is a goal in the happiness of the circle, without will, unless a ring feels good will towards itself - do you want a name for this world? A solution to all its riddles? A light for you too, for you, the most secret, strongest, most intrepid, most midnightly? - This world is the will to power - and nothing besides! And you yourselves too are this will to power - and nothing besides!” (Writings from the Late Notebooks, 38[12])
That’s how I read it too. You were asked to justify what you said and instead of answering you assumed a posture of superior knowledge to completely dismiss your interlocutor. — Jamal
I think you'll be very gratified if you look into it. — frank
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