We shall have gained much for the science of æsthetics, when once we have perceived not only by logical inference, but by the immediate certainty of intuition, that the continuous development of art is bound up with the duplexity of the Apollonian and the Dionysian: in like manner as procreation is dependent on the duality of the sexes*, involving perpetual conflicts with only periodically intervening reconciliations...both these so heterogeneous tendencies run parallel to each other, for the most part openly at variance, and* continually inciting each other to new and more powerful births*, to perpetuate in them the strife of* this antithesis*, which is but* seemingly bridged over by their mutual term... — Nietzsche, BoT § 1
everyone is bisexual, everyone has two sexes, but partitioned, noncommunicating; the man is merely the one in whom the male part, and the woman the one in whom the female part, dominates statistically. — Deleuze, Anti Oedipus
The presentment of the highest man, the most simple and at the same time the most complete, has hitherto been beyond the scope of all artists. Perhaps, however, the Greeks, in the doctrine of Athena, saw farther than any men did before or after their time. — Nietzsche, HATH Book 2 § 177
Even the Titans do not yet know the incredible Semitic and Christian inventions, bad conscience, fault and responsibility. At the time of the Birth of Tragedy Nietzsche contrasts the Titan and Promethean crime to original sin. But he does it in dark and symbolic terms, because this opposition is his negative secret like the mystery of Ariadne is his positive one. He writes that, "in original sin, curiosity, mendacious deception, susceptibility to seduction, lust — in short a series of pre-eminently feminine affects was considered the origin of evil . . . Thus the Aryans understand sacrilege as something masculine; while the Semites understand sin as feminine. This is not Nietzschean misogyny; Ariadne is Nietzsche's first secret, the first feminine power, the anima, the inseparable fiancée of Dionysian affirmation." — Deleuze
What language will such a spirit speak, when he speaks unto his soul? The language of the dithyramb. I am the inventor of the dithyramb. Hearken unto the manner in which Zarathustra speaks to his soul Before Sunrise (iii. 48). Before my time such emerald joys and divine tenderness had found no tongue. Even the profoundest melancholy of such a Dionysus takes shape as a dithyramb. As an example of this I take "The Night-Song,"—the immortal plaint of one who, thanks to his superabundance of light and power, thanks to the sun within him, is condemned never to love.... Such things have never been written, never been felt, never been suffered: only a God, only Dionysus suffers in this way. The reply to such a dithyramb on the sun's solitude in light would be Ariadne. ... Who knows, but I, who Ariadne is! — Nietzsche, Ecce Homo
It’s the business of very few people to be independent: - that is a right of the strong. And whoever attempts it - even with the best right to it, but without being compelled to - shows by that action that he is probably not only strong but exuberantly daring. He is entering a labyrinth; he is increasing a thousand-fold the dangers which life already brings with it, not the least of which is the fact that no one’s eyes see how and where he goes astray, gets isolated, and is torn to pieces by some cavern-dwelling Minotaur of conscience. Suppose such a person comes to a bad end, that happens so far away from men’s understanding that they feel nothing and have no sympathy: - and he cannot go back anymore! — Nietzsche, BGE § 29
Nietzsche does not see ressentiment (it's your fault) and bad conscience (it's my fault) and their common fruit (responsibility) as simple psychological events but rather as the fundamental categories of Semitic and Christian thought, of our way of thinking and interpreting existence in general. Nietzsche takes on the tasks of providing a new interpretation and another way of thinking. — Deleuze
GS 68: Will and Willingness.—Some one brought a youth to a wise man and said, "See, this is one who is being corrupted by women!" The wise man shook his head and smiled. "It is men," he called out, "who corrupt women; and everything that women lack should be atoned for and improved in men,—for man creates for himself the ideal of woman, and woman moulds herself according to this ideal."
BGE 86: In the background of all their personal vanity, women themselves have still their impersonal scorn—for "woman".
TI 13: Man created woman—out of what? Out of a rib of his god,—of his “ideal.” — Nietzsche
The imputation of wrongs and responsibilities, the bitter recrimination, the perpetual accusation, the ressentiment - this is the pious interpretation of existence. "It's your fault, it's your fault", until the accused, in turn, says, "it's my fault" and the desolated world resounds with all these moans and their echoes. "Everywhere where responsibilities have been sought it is the instinct of revenge that has sought them. This instinct of revenge has gained such a hold on humanity through the centuries that all of metaphysics, psychology, history and above all morality bear its imprint. — Deleuze
To be mistaken in the fundamental problem of "man and woman," to deny here the profoundest antagonism and the necessity for an eternally hostile tension, to dream here perhaps of equal rights, equal training, equal claims and obligations: that is a TYPICAL sign of shallow-mindedness; and a thinker who has proved himself shallow at this dangerous spot—shallow in instinct! — Nietzsche, BGE § 238
I have no doubt that every noble woman will oppose what Dante and Goethe believed about woman—the former when he sang, "ELLA GUARDAVA SUSO, ED IO IN LEI," and the latter when he interpreted it, "the eternally feminine draws us ALOFT"; for THIS is just what she believes of the eternally masculine. — Nietzsche
It was man, who, lacking external enemies and obstacles, and imprisoned as he was in the oppressive narrowness and monotony of custom, in his own impatience lacerated, persecuted, gnawed, frightened, and ill-treated himself; it was this animal in the hands of the tamer, which beat itself against the bars of its cage; it was this being who, pining and yearning for that desert home of which it had been deprived, was compelled to create out of its own self, an adventure, a torture-chamber, a hazardous and perilous desert—it was this fool, this homesick and desperate prisoner—who invented the "bad conscience." But thereby he introduced that most grave and sinister illness, from which mankind has not yet recovered, the suffering of man from the disease called man, as the result of a violent breaking from his animal past, the result, as it were, of a spasmodic plunge into a new environment and new conditions of existence, the result of a declaration of war against the old instincts, which up to that time had been the staple of his power, his joy, his formidableness. — Nietzsche, Genealogy of Morals 2nd Essay § 23
Secondly, a society in which corruption takes a hold is blamed for effeminacy: for the appreciation of war, and the delight in war, perceptibly diminish in such a society, and the conveniences of life are now just as eagerly sought after as were military and gymnastic honours formerly. But one is accustomed to overlook the fact that the old national energy and national passion, which acquired a magnificent splendour in war and in the tourney, has now transferred itself into innumerable private passions, and has merely become less visible; indeed in periods of "corruption" the quantity and quality of the expended energy of a people is probably greater than ever, and the individual spends it lavishly, to such an extent as could not be done formerly—he was not then rich enough to do so! And thus it is precisely in times of "effeminacy" that tragedy runs at large in and out of doors, it is then that ardent love and ardent hatred are born, and the flame of knowledge flashes heavenward in full blaze. — Nietzsche
affects was considered the origin of evil . . . Thus the Aryans understand sacrilege as something masculine; while the Semites understand sin as feminine — Deleuze
. "It is men," he called out, "who corrupt women — Nietzsche
Will and Willingness.—Some one brought a youth to a wise man, and said, "See, this is one who is being corrupted by women!" The wise man shook his head and smiled. "It is men," he called out, "who corrupt women; and everything that women lack should be atoned for and improved in men—for man creates for himself the ideal of woman, and woman moulds herself according to this ideal."—"You are too tender-hearted towards women," said one of the bystanders, "you do not know them!" The wise man answered: "Man's attribute is will, woman's attribute is willingness—such is the law of the sexes, verily! a hard law for woman! All human beings are innocent of their existence, women, however, are doubly innocent; who could have enough of salve and gentleness for them!"—"What about salve! What about gentleness!" called out another person in the crowd, "we must educate women better!"—"We must educate men better," said the wise man, and made a sign to the youth to follow him.—The youth, however, did not follow him. — Nietzsche, GS § 68
At HATH 411 we see that Nietzsche details the perfect woman as a higher type of humanity than the perfect man.
Because having lost their way, women have come down from an elevation to be caged by man. (BGE 237A) — DifferentiatingEgg
Lol, no one is equal to any other person... we're all different, even clones would differentiate.men and women are equal — Gregory
It's all about free will. — Gregory
How many little terrible things that female do in their hearts and feelings throughout the day. More then men i surmise. — Gregory
They are equally human was my point. — Gregory
And for Nietzsche the rope between two things makes them essentially one and the same, it's what he calls the dangerous perhaps. (BGE 2)
Thus human is the rope between man and woman. Because of the teleological cause — DifferentiatingEgg
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