So I've been open with the fact that my project is, like Nietzsche, the creation of a nobility. Nietzsche himself I would characterize as a "top-down Nietzschean", while I would say of myself that I am a "bottom-up Nietzschean". And so, regarding this proposed nobility, I must be the first member. After you're done laughing, I should hasten to add that this project involves a tremendous amount of self-analysis, asking things like "is that a noble response? does my nobility feel that way?". It seems to serve well, so far, as an alternative to some kind of categorical imperative, if you're curious.

One of the primary traits of this nobility is that it is a warrior nobility. I honor what I perceive of the warrior in myself, and feel great shame when I do things that are weak and cowardly. So this is laughable too. I mean, I'm not, for instance, a military veteran. So I'll say in my defense (this is the internet, you don't have to believe me...and really you shouldn't "believe" me, I'm not an authority. Ask yourself upon reading: does this feel right?) that I'm not exactly a stranger to violence, adrenaline (non-sport) and more or less mortal danger--that kind of high-risk environment--for some duration of time. The traits I identify as part of me as a "warrior" are the things that have enabled me to survive with dignity and even thrive in such environments. I'd like to believe these things will get me to a more normal environment than I am in now. The odds don't look bad, and my "warrior" habits are so far being met with success, mostly. But anyway, this is so core to my identity at this point I really can't do life any other way, knowing the hollowness of seeking vengeance against life or seeking cheap tricks to play on my biology (I masturbate, but in my fantasies I'm trying to figure out my sexual politics) or any other variety of nihilism. Suicide will always be an option, but I'm not down for the count yet.

In that spirit, I present excerpts from the introduction to the Shoninki, which was sort of a late medieval Japanese ninja manual for your consideration and amusement:

"Use of the term ninja is relatively modern[...]Shinobi is the word primarily used in the translation of this text. One of the reasons for this choice is that the word "ninjutsu" is not as easy to translate as it might appear at first glance. There is little difficulty in determining the right translation for "jutsu", which means "technique", "art" or for "ja" which means "he who", "individual" or "man". However the kanji "nin" possesses several distictly different levels of meaning. At the most elementary level, this word should be understood as meaning "to endure", "tolerate", "tenacity". In the next layer of meaning, the sense of this word becomes similar to shinobi: "furtive", "hidden", "secret" or "invisible".

But if the kanji for "nin" is broken down, it is made up of the kanji for two different ideograms: the kanji "shin" or "kokoro", meaning "spirit" or "heart" (in the symbolic sense of "soul", "courage", "will", "feelings" and so forth), is placed underneath the kanji "yaiba", meaning "blade".

[...]

As the Shoninki indicates, the ninja is also he who "places his heart beneath the blade of the sword". In other words the ninja is the individual who has to risk his life (especially during a mission), or symbolically the individual who lives with a sword of Damocles hanging above his head--someone in constant danger. He must be tough to endure a situation like this, and his furtive nature will allow him to escape danger.

[...]

But this could also be "the art of the union of the mind with the sword"[...]This refers to the mind's control over the body, which is the tool to express the mind's pure and flawless will with a terrible efficiency[...]

Pursuing this direction further, we can also interpret ninjutsu as meaning "the art of one who knows how to use his mind like a weapon"[...]With respect to its esoteric aspect, ninjutsu could lastly be understood as "the art of the hidden mind", "the secrets of the heart", which is to say "of secret, hidden knowledge""


So this resonates with me, quite a bit. But something didn't feel right when I thought about the book. Here's how I might illustrate it: I have a project. I believe in the project because it is mine. But consider Heidegger. Now, I will openly say that I haven't read Heidegger, I've read Leo Strauss on Heidegger, who says things like "We need a great thinker to combat Heidegger, but unfortunately the only great thinker of our time is Heidegger". Strauss draws attention to the problematic issue of Heidegger valuing "resoluteness", which Strauss states led Heidegger to embrace the Nazi party. Embracing the Nazis is something that the vast majority of people find incomprehensible. It's not incomprehensible to me, but I am no fan of the Nazis. That's another thread, if debate about that is allowed anywhere on earth. Anyway, "resoluteness" is my problem with Heidegger, and is also my problem with the Shoninki. The problem is that yes, ninjas act with terrible efficiency while they are on a mission. The problem is: THEY DO NOT GIVE THEMSELVES THE MISSION.

So you probably see where I'm going with with this. I'll be more vague now, and suggest approaches to the problem you might want to try. Think of "resoluteness" as "intoxication". That's my term. Usually leads to martyrdom. It's very seductive, and if you've been there, you know it's a great pleasure. Why did Heidegger think that any old intoxication will do, as long as one goes all the way with it?