《人性的，太人性的》的影评大全
《人性的，太人性的》是一部由Simon Chu, et al执导，传记 / 纪录片主演的一部英国类型的电影，特精心从网络上整理的一些观众的影评，希望对大家能有帮助。
《人性的，太人性的》精选点评：
●尼采背负了太多，在最后一刻发现自己怜悯生灵的行为和想法有悖自己的思想核心而崩溃。
●海德格尔那一集拍的最差，萨特那一集不错。不过老海本人人品的确不行。
●英文太差只看了海德格尔部分，客观来说，整个片子的叙事方式都被困于意识形态内，在一众激烈批判对海氏思想的遮盖之下，我们能察觉到的更多只是对人的神秘性、复杂性的简化。 从最本真的角度，或是以卢梭、尼采早先给我们提供的参考意见来说，由于实践与理论间存在着不可逾越之界限，个体的思想与行为本就该做出一定程度的分离处理，个体实践行为的失败并不等于其思想的干瘪枯竭。而更显而易见的是，政治批判永远无法替代哲学活动。 所谓实践，理论。如若对此两种领域的划分未能明晰，所表达的内容也就会像此类作品一般着力不均，失之偏倚了。
●1/3
●https://www.bilibili.com/video/av29161204/
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●brief intro to 3 philosophers
●哲学之夜！
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●海那集是在讲什么？？？BBC的政治正确。
《人性的，太人性的》影评(一)：BBC尼采纪录片简短摘要
1. 尼采的父亲作为一个牧师，信奉上帝却反遭折磨而死，这一客观事件是引发尼采反基督教思想的重要源头。
2. 尼采的妹妹伊丽莎白在尼采死后长达30年间把持他的作品，修改，解读。大部分修改被后世认为是有争议的，不能代表尼采思想的。其中，尤其是片中提到的《权力意志》，被很多人认为是“伪书”。读尼采的时候要警觉这些改动。
3. 尼采的超人理论（英：Overman or Beyond-man, 德：Übermensch）被纳粹曲解和利用。尼采的超人是人类在未来的一个目标，是用于自我超越和价值重估的人。在尼采看来，人类从未真正出现过超人。希特勒自我鼓吹是超人，通过曲解尼采来完成自我造神。有时间的话可以更多的研究这个问题。
4. 尼采早年对瓦格纳的欣赏是因为，在他的剧中，他看到了对远古众神的赞美（而非对基督）。晚年对瓦格纳的唾弃是因为他认为瓦格纳的音乐其中年在改变了风格之后是庸俗化的。
《人性的，太人性的》影评(二)：人性一面
应该寒假时看的，归理下笔记，为方便中英混杂）
这个片子的目的可能就是发掘学术神坛下偶像的人性一面，即使身为历史上颇具影响力的哲学家，他们也只是普通人，尼采的孤独，海德格尔的纳粹思想，萨特的无休止探寻）
Martin Heidegger篇
感觉侧重描述了海德格尔(1889–1976)和纳粹的关联，但又以哲学家身份成功洗地，G. Steiner出镜！喜欢海德格尔的儿子带着介绍的black forest里那间林间小屋！Hans-Georg Gadamer (1900–2002)也算是继承衣钵的关门弟子； Hannah Arendt (1906–1975) became his pupil in 1924 and they had an affair. 1927 分手--- Being and Time出版--- 1933加入纳粹党，据说原因是厌恶现代城市生活，希望恢复/保留生活中的自然部分，试图通过纳粹的手段有效实现自己的理念；也因为反犹太思想在后期背弃了最初一心提携自己的具备犹太血统的phenomenology创始人Edmund Gustav Husserl (1859–1938)， 向Gestapo告发日后获诺贝尔化学奖无辜的同事等等。
所以说学识和品行没有必然联系啊，作品和为人也没什么关系。
“假如你吃个鸡蛋觉得味道不错,又何必认识那个下蛋的母鸡呢？”
理智和癫狂可能就一线之隔，怖い。
Friedrich Nietzsche篇
1849 Nietzsche’s father died, then followed his baby brother. 原来他在anti-Christ之前也是想像父亲一样成为pastor的，只不过失望之后便试图在godless universe中寻求信仰，曾经找到叔本华 who is pessimistic at the core 叔本华认为音乐是唯一能带领人类短暂脱离尘世苦痛获得片刻安愉的方式> 之后也喜欢上瓦格纳的歌剧（1876瓦格纳剧院开幕）。或许不幸比幸福更能够激起人的沉思。
片子中Nietzsche（1844-1900）有点像殉道者，为整个人类担起了思考的责任最后走向insanity，提出individualism,寻求free spirits。尼采自身就如同《查拉图斯特拉如是说》(Also sprach Zarathustraツァラツストラはかく語りき)中的主人公，在一个人多年独居之后决定下山，决定告诉大家上帝已死~
In search of the right audience
Overman: mankind itself is something that must be overcome.
Ideal of self-overcoming within the possibility of human being = transcend ourselves
looking for a new path devoid of God
uperman的misinterpretation和纳粹有关，实际上 Ubermensch= overcoming=overman
His sister Elizabeth re-edited some his writings to promote the Aryan ideal.
They idolized Nietzsche as the spiritual father of their racial theories.
看完也没觉得尼采或许并没有那么arrogant，反倒是Heidegger相比之下有种表面之下的arrogance。也许他想做一名人类自由的卫士却发现结果不如预期...Maybe God is dead but absolute or total freedom is still beyond our reach.
tw, 一直都好喜欢德语发音；书籍的语音朗读和讲解相结合蛮有感觉
Jean-Paul Sartre篇
萨特(1905–1980)实在已经融入popular culture的一部分，其生平简直达到了耳熟能详的程度。他曾经也去德国师从过Husserl一段时间，在现象学的基础之上发展了自己的存在主义思想。二战后，被身心迷茫的法国民众奉为思想导师？他对共产主义的兴趣尝试，和Beauvoir的开放性关系等等也可以看成他对个人自由探索过程的一部分...不过看到他去世时十里长街般的送葬人民还是有点震惊，法国大众对知识分子的尊敬可见一斑。
明明是希望获得个人自由，却还是无法离开精神领袖？个人自由和意志在哲学史上也是百谈不厌>>
总之就是站在巨人肩上看问题，看到代代知识分子和大家的传承。
虽然对postmodernism更有共鸣，但也深知没有过去的发展就没有现在。正因为前人敢于突破敢于提出自己的想法，我们的社会才能够进步。他们的trial and error令我们认识到什么是可行什么是不可行，某种程度上他们带领我们走向未来的方向。
或许正是因为一切没有定论，因此我们的努力虽然显得渺小却又神圣而伟大。
无关的笔记>>
tructuralism
Just as wedding rings are defined by larger social structures, so, too, are people, and we cannot view ourselves as free, independent agents stripped of our social context. We must always use other people as a basis for understanding ourselves.
Language speaks human beings instead of we speaking language
aul Ricoeur (1913–2005)
Language as Discourse (1976)
meaning does not lie in isolated words or expressions, but in discourse the utterance/intention is the entity that supports discourse
《人性的，太人性的》影评(三)：慢慢慢慢更，中英字幕
前几天重读《善恶的彼岸》，突然想起了这部纪录片。没想到这么多年了，B站上还是没有熟肉。准备逞个强，做一人字幕组。先把英文听写出来，慢慢慢慢慢慢补齐......
【P1 Nietzche】
I know my fate. One day my name will be associated with the memory of something tremendous — a crisis without equal on earth, the most profound collision of conscience, a decision that was conjured up against everything that had been believed, demanded, hallowed so far. When you see ideals, I see what is human. Alas, all too human.
These are the words of the visionary German philosopher, Friedrich Nietzsche.
The crisis he is predicting was the crisis of religious faith that swept through the Europe in the late 19th century.
ietzsche was the first thinker that realized that the death of god would give birth to something entirely new in human history – the idea of absolute freedom, of man as the sole measurer of the universe. What he is describing was nothing less than the birth pangs of the modern world.
ietzsche is as important as Marx, Freud and Einstein in the evolution of the way people thinking in the 20th century.” The chief effect of Nietzsche-ologist has been a tremendous loosening out of moral certainties and intellectual certainties. People no longer know for sure what is good and evil, what is right and wrong.
God is dead. God remains being dead because we have killed him. How should we, the murderers of all murderers comfort ourselves？ What was the holiest and most powerful of the world was bled to death under our knives？ Who will wipe the blood from our hands？
Give it to the church has been the arbiter of morals, the giver of moral truth. The idea of there is no fixed truth, the capital T, seems to us now quite commonplace in the 20th century, but Nietzsche was really a pioneer of this position It seems to us very simple today, because I think with more or less take this on board, the idea of we are not determined by some outside forces, that life is there for the making that you make your own choices, you develop yourself through your own effort.
I think Nietzsche as the first great Punk philosopher. I see in there in the Pantheon with a safety pin stuck through his nose and two fingers thrust up in the general direction of the philosophic pantheon. And that is a positive aspect of him as it were paradoxically in his most apparent nihilism. He seems to me also to be the most apparently positive thinkers, because he is enjoying people doing themselves. And in that way his philosophy is not a guide that you should think like him, is the guide that you should think like yourself.
Although Nietzsche was a great liberator, the kind of freedom that he had helped bringing into being was also a terrible burden. He was all too aware that the death of God had left a void where certainties once existed. In order to fill it he tried to do something that no one before him had ever attempted, and for which he would pay a heavy price.
He wanted to be the moralist of the new post-God society, so he was setting himself tasks that he could possibly fulfil, no one could fulfil that task. And without suggesting crudely or simplistically that he copped out by retreating into madness. I do think that some such escape was inevitable.
It is almost the subject for plays what went on in Nietzsche's mind those last faithful days before he was found in a state of dementia, whether or not those last few days reflected some hideous awakening for re-evaluation of all his own values.
ietzsche's momentous philosophical journey ended at the age of 44 in insanity. How far the responsibility he took upon himself as a thinker in the end destroyed him as a human being. On his passage into the unknown, did he discover the ultimate truth about what it really means to be human, all-too-human？
y the time one has grown up, one remembers only the truly salient points concerning ones earliest childhood. The sequence of years gets past my gays like a confused dream, nevertheless several things remain vivid and vital in my soul, and of these things combined with what is obscure and gloomy actual paint my picture. I was born in Röcken near Lützen on October the 15th, 1844. I received a Holy Baptism the name Friedrich Wilhelm. My father was the preacher of this village, the perfect picture of a country parson. Gifted in spirit and heart, adorned with all the virtues of a Christian, he lived a tranquil simple, yet happy life.
(德语)
ietzsche's early childhood was probably the happiest time in his life. A baby sister was born when he was two and a brother followed a year later, but in 1847 catastrophe struck when Nietzsche’s father was diagnosed with a terminal brain disease.
(德语)
ietzsche was just 5 when he lost his father and brother. He moved with his mother and sister to the nearby town of Naumberg, and was then sent to boarding school at Schulpforta 5 miles away, an establishment with a long tradition in religious education.
y the time we moved to Naumberg, my character began to show itself. I had already experienced considerable sadness and grief in my young life, and was therefore not as carefully and as wild as children usually are. My schoolmates were accustomed teasing me on account of my seriousness. From childhood on, I sought solitude and I felt best whenever I could give myself over to myself undisturbed.
Well, this is his school leaving certificate and it gives us more information than only his marks. It says that he is a diligent pupil that he behaved well. And about his lessons in religious education. It says that he showed a lively interest in the teachings of Christianity, and he learned them very eagerly and easily.
In later life, Nietzsche would declare himself to be the Anti-Christ, but for now he betrayed no such sentient. After leaving school, he went on to study theology at Bonn University, with a view to becoming a priest like his father before him. But on Easter Sunday, 1865, he refused to attend Holy Communion with his family at the local church in Naumberg. Later that year he gave up his religious vocation all together in order to study languages as a classical philologist. In a letter to his sister Elizabeth he explained his reasons: “I write this to you, dear Elizabeth, only in order to counter the most usual proofs of believers - every true faith is infallible. It performs what the believing person hopes to find in it, but it does not offer the least support for the establishing of an objective truth. Here the ways of men divide - if you want to achieve peace of mind and happiness, have faith; if you want to be a disciple of truth, then search.”
One of the fine Nietzsche there is a crisis and a delayed reaction to it
This is very much the case with his abandonment of religion, as well. So that the Anti-Christ , which is most explicit statement against Christianity and against religion in general, comes over 20 years after he himself has abandoned the faith. He writes about his works as memorials to crises.
ietzsche's most provocative attack on religion came in the Parable of the Madman, written late in his life and which famously proclaimed the death of God.
Have you not heard of that Madman who lit a lantern in the bright morning hours ran into the marketplace and cried incessantly – ‘I seek God. I seek God.’ As many of those who do not believe in God was standing around just them, he provoked much laughter. Why？ Did he had lost？’ said one.‘Did he loose his way like a child’ said another. Or ‘Is he hiding？’ The madman jumped into their midst and pierced them with his glances. ‘Where is God？’ he cried. ‘I shall tell you we have killed him, you and I, all of us are his murderers.’
The Madman is clearly offering some kind of warning that there's a tremendous cataclysm on his way. I think what is important for Nietzsche is that there is a number of events, let's called them intellectual events in the 19tth century, which put together all work towards undermining the very foundations of Christian moral civilization. If you take Darwin as an example: Darwin was brought up in a very theological religious context and Nietzsche pointed out before releasing, publishing, his whole theory of natural selection he had it for 20 years, he kept it in a covered stacked away. I think on Darwin’s part, he himself realized that it would have precise the tremendous consequences potentially nihilistic ones, that Nietzsche detected in it within the theory, that it would undermine the whole basis of Western morality metaphysics, that it would show that the world functions and operates quite well or quite consistently without the need for any divine intervention.
In 1869, ten years after Darwin published The Origin of Species, Nietzsche was appointed professor of classical philology at Basel University. He liberated himself from the confines of Christianity, but now he was searching for something to replace it with. Without divine sanction or retribution, human suffering was unintelligible. Nietzsche looked to philosophy for an answer and discovered the teachings of the German atheist thinker Arthur Schopenhauer, here he found the consolation he craved to make sense of a godless universe.
Once Nietzsche recognizes that the benevolent Christian God cannot be believed in any longer. It is natural that Schopenhauer's philosophy should appeal to him. Schopenhauer's philosophy is pessimistic at its very core: it recognizes that human experience is not for the most part very pleasant, and that there are certain ways in which we can accommodate ourselves with this truth with what Nietzsche refers to in his first book The Birth of Tragedy, The Truth of Salinas: that the best thing is not to have been born, but the second best thing is to die quickly.
There was, in short nose view, one good way to get out of that mystery, if only momentarily, and that was through art. Art plays very important role. And above all, music. So in the musical experience, you could transcend your misery for a few moments.
For Nietzsche, nowhere was Schopenhauer’s theory better illustrated in the music of Richard Wagner. Nietzsche went to see his Opera Tristan and Isolda three times. He identified with the suffering of the protagonists, and found the ecstatic experience of the performance profoundly moving. Wagner becomes a surrogate father figure for Nietzsche, and he was a frequent visitor at the Wagner's house in Tribschen and Lucerne during the 1870s. In the composer's art, Nietzsche saw the possibility for a renaissance in European culture, based on the classical Greek model of tragedy. Nietzsche's book The Birth of Tragedy was largely inspired by Wagner, and argued that Wagner’s music represented a pre-Christian ideal, symbolized by the Greek god – Dionysus.
The Dionysian culture was wildly energetic, wildly musical. It was associated with Nietzsche always with dance just as it was historically. It was associated with inebriation, intoxication, excess, joy, and an absolute imperviousness to sadness and pain, tragedy.
ietzsche sought a philosophical answer to the pain of existence, as he became increasingly debilitated by chronic physical ailments. Born with severe myopia, he had always been a sickly child. During the Franco-Prussian war, he contracted dysentery and diphtheria while serving as a medical orderly, and is generally believed to have been infected with syphilis in a brothel while a student. By the age of 30 Nietzsche had become a partial invalid.
Every two or three weeks I spend about 36 hours in bed and real torment. Perhaps I'm gradually improving but this winter is the worst that has been. I keep thinking it is such a strain getting through the day that by evening there is no pleasure left in life. And I really am surprised at how difficult living is.
He refers himself as being ill, however, he never refers to what he is ill with, ever. (实在听不清…) the 1880s, where it would be suicidal, I suppose for some matter that would not hear in the public (不确定…), he write a book with he was something syphilis. But he describes the symptoms so clearly that it's hard to believe that he did not realize that his least mild readers of his book will know what he is describing. But what it affected his life profoundly in as much as he lived in as an invalid for many many days in each year, and so there are a great many things he could not do.
ietzche’s illness was to become a major turning point in his life, both physically and philosophically.In 1876, at the opening of Wagner’s great Opera house at Bayreuth, Nietzsche left after the first act of the Ring, suffering from a mysterious illness. His relationship with Wagner was already under serious strain, due to Nietzsche’s objection to the composer's growing nationalism. Walking out on the Ring was the last straw.
At Bayreuth, Nietzsche felt literally nauseated and that nausea was both turning point and a symbol, and it was clearly a physical symptom, which was expressive of psychological state - he could not stomach the experience of the enthusiasm, the kind of reverence that Wagner was commanding and reveling. It sickened him literally, he had to leave. The break with Wagner had become inevitable. You cannot say, ‘Terribly sorry, my strain was not feeling well’. Wagner was not someone who would forgive something like that.
His health really was deteriorating. And I think he needed philosophy , his own philosophy，to cope with his life, to cope with his problems. The Schopenhauer and the Wagner way, the momentary way out in music that was not enough for him anymore.
It was during the years of my lowest vitality, that I cease to be a pessimist, the instinct of self-restoration for bad me, a philosophy of poverty and discouragement. This in fact is how that long period of sickness appears to me now. As it were, I discovered life a new including myself, I turned my will to health, to life, into a philosophy, into the will to power.
He says, somewhere that you, yourself, are this will to power. And I think Nietzsche thought that ultimately the task is one of self-mastery, that is of acquiring a certain kind of self-knowledge. That would not be merely intellectual abstract, because to Nietzsche, all knowledge is ultimately rooted in the body. So for him, self-mastery involves acquiring as much knowledge as possible about the human body, about your body, about his physiology, about his psychology.
He felt that one of the great influences of Christianity was to banish the body from culture. He suggested that perhaps the whole of Western philosophy has been a misunderstanding of the body. And his view was that our physical nature and our psychological nature has ultimate bearing on the way we think. And the phrase The Will to Power (der Wille zur Macht in German), I think can be read in terms of this idea of self-making and what we might see as part of his legacy in the 20th century is the institutionalizing or self-making as therapy. And I think that that is so a pioneering aspect of his work. It leads on to Freud I mean arguably without Nietzsche there would not be Freud.
ietzsche's new philosophy resulted in the publication of Human, All Too Human: A Book for Free Spirits. Began in the solitude of the Swiss countryside, it was as much a work of psychology as philosophy. It was Nietzsche's first great statement of individualism and challenge mankind to think for itself. He wrote it in short aphoristic bursts while out walking, the method of working he would continue for the rest of his life.
And so onwards, along a path of wisdom, with a hearty tread, a hearty confidence. However you may be, be your own source of experience. Throw off your discontent of material nature. Forgive yourself, your own self. You have it in your power to merge everything you have lived through: false starts, errors, delusions, passions, your loves and your hopes into your goal, with nothing left over.
He had freed himself from the fetters of ancient traditions and of opinions which were not his. And Free Spirits to him means to be willing and to be able and to dare to have a fresh look out to question one's own opinions of the time and to be open-minded enough to find one's own way.
From Human, All Too Human onwards, Nietzsche is effectively sending himself out into the wilderness. He is very aware that the book is a very controversial one. He is very aware that by publishing it in 1878, He's going to cut himself off from a lot of the friends that he has had so far. Wagner himself saw the book as evidence already of Nietzsche's mental instability. And Nietzsche, therefore, found himself increasingly isolated. He is conceiving of himself as a sort of heroic wanderer figure heading out up mountains and into new territory. A year after the publication of Human, All Too Human, Nietzsche resigned his professorship at Basel due to ill health, and moved to the Engadin region of the Swiss Alps. Living off a small pension, he found himself a room in this boarding house in the village of Sils Maria. For the next ten years he would spend the summers here, and the winters either on the French or Italian Riviera moving as the climate change to suit his health. He loved the clean rarefied air and the coolness of summer. This seemed to be his kind of climate. He felt that he could think clearer. He found what he was looking for in his prose really the kind of, he used imagery (to describe it), he was looking for something very hard and not susceptible to emotion, to human emotion. So what he found in the mountains was a picture of a world where human emotion was trivial.
hilosophy, as I have so far understood and lived it, means living voluntarily among ice and high mountains, seeking out everything strange and questionable in existence. Everything so far placed under a ban by morality. The ice is near, the solitude tremendous. But how serenely all things lie in the light! How freely one breathes! How much one feels lies beneath oneself!
In 1882 while traveling in Italy, the old hermit of Sils Maria, as Nietzsche call himself, met the one and only love of his life – Lou Andreas-Salome, a brilliant young student that was only 20 years old. Nietzsche described her as being as shrewd as an eagle and as brave as a lion, and considered her to be his philosophical prodigy. They were introduced by his friend, the psychologist Paul Rée, and throughout the course of that year, the three of them were inseparable. They travelled around Italy together, living as free spirits.
He was trying to live out his philosophy with companions and he during that vacation year in Italy, he always discussed the idea of founding an almost religious philosophical community in an old monastery or something like that is as a fantasy of his. I think he did not only see Lou as the ideal companion of that community of scholars, but he was very attracted to her as a woman.
He proposed marriage to Lou Salomé who didn't want to marry him or anybody and suggested a ‘menage a trois’ with him and Rée. And then a little while later, they had another meeting together Rée and Lou Salomé went off. And started on, Nietzsche realized that he'd been ditched, and he was in a fury of self-loathing. His letters are quite, at this time, are quite compulsive. He says:“I feel contempted（后面几个词听不清）.
This last morsel of life was the hardest I have yet had to chew, and it is still possible that I shall choke on it. I have suffered from the humiliating and tormenting memories of this summer, as from a bout of madness. I'm exerting every ounce of my self-mastery… unless I discovered the alchemical trick of turning this muck into gold, I am lost.
He wrote, 'if I would return all this muck to gold, I am finished by muck in the state of mind and emotion.' Well he did with that by writing this in his book Thus Spoke Zarathustra. And Zarathustra is a fictional character, but it borrows most his characteristics in Nietzsche.
When Zarathustra was 30 years old, he left his home and went into the mountains. Here he enjoyed his spirit and his solitude and for 10 years did not tire of it. But at last the change came over his heart. And one morning he rose with the dawn, stepped before the Sun and spoke to it, thus. Behold, I am weary of my wisdom, like a bee that has gathered too much honey, I need hands outstretched to receive it.
Thus Spoke Zarathustra, the book is the work of an isolated man. It is clear from the figure of Zarathustra in the book itself, who has such problems finding disciples in the first book he preaches to the town's folk in the town that he descends to from his lonely mountain, and finds that they don't have ears to hear him.
Zarathustra is then an isolated figure. He does not immediately find the right audience. The book is in a sense a quest for the right audience and request on Zarathustra’s part to realize what his task is.
When Zarathustra came into the next town which lies on the edge of the forest, he found many people gather together in the marketplace. And Zarathustra spoke thus to the people, “Behold, I will teach you about the Overman (Übermensch). Mankind itself is something that must be overcome.”
ietzsche proposes an ideal of self-overcoming, an ideal he calls the Overman, not by having recourse to a metaphysical realm outside of the human, but within the possibilities of the human. It is a paradoxical notion, but it is one that Nietzsche is asking us to consider: How can we as humans transcend ourselves？
The idea of the Overman came from Nietzsche's own battle for self-mastery. Human beings in general, he argued, had a duty to rise above the limitations of their own condition. But the original German term he created Übermensch can be interpreted in many ways: It is still often translated as Superman. This is a legacy of the Nazi era, when long after his death, Nietzsche was turned into a hero of the Third Reich. Nietzsche’s Superman was able to be co-opted into Fascist ideology - because of the activities of his sister Elizabeth, who re-edited some of her brother's writings to promote the Aryan ideal.
（德语）
If you translate Superman as the Overman, which some people do, as the Übermensch, the mountains were in a sense the ‘Over World’, they represented for Nietzsche a place of self-transcendence, and their opposite was the ‘Land Down Below’, ordinary life, common life that which had to be transcended.
“I am a wanderer and a mountain-climber,” Zarathustra said to his heart.
What returns, what finally comes home to me is my home self. Alas, I have begun my loneliest walk. But whoever is of my kind, cannot escape such an hour, the hour which says to him, “Only now are you going your way to greatness. Peak and abyss, they are now joined together, for all things are baptized in a well of eternity, and lie beyond good and evil.”
In conceiving of a world beyond good and evil, beyond the fleeting preoccupations of the human condition, Nietzsche had transcended the “muck”, as he called it his own life experience, and turned it into philosophical gold.
ut now living virtually in total isolation in Sils Maria, he had all but sacrificed human contact for the world of his own imagination. Philosophy had become his consolation for a life of disappointment and deep-rooted loneliness.
My principal article of faith is that one can only flourish among people who share the identical ideas and the identical will. I have no one. That is my sickness. If adopting a popular manner, I recommend Schopenhauer or Wagner to the Germans or conjure up Zarathustras. These are my remedies. Above all else, they are hiding places where I can lose myself for a time.
ut even for Nietzsche, such extremes of isolation eventually took their toll. In 1888, he moved down from the Alps to the Italian city of Turin, echoing Zarathustra's descent from his solitaire mountain. Heaven, as he saw it liberated humanity from its past, Nietzsche now set about redefining its future. He began formulating a new system of values for a society in which God was no more, a new morality beyond Christian virtues such as self-denial and pity. He called this project, which he hoped would be his crowning achievement, the Transvaluation of All Values.
What is good？ Everything that heightens the feeling of power in man, the will to power, power itself. What is bad？ Everything that is born of weakness. What is more harmful than any advice？ Active pity for all the failures and all the weak. That is Christianity. Christianity is the religion of pity. We are deprived of strength when we feel pity.
He had his great plans to transvalue all values. That was his project. And the books he wrote The Antichrist and The Twilight of the Idols were part of that project. But I do think he had a sense of time running out. I have found certain evidence that suggests to me he was aware of his growing in capacity of the nature, of his illness, and he had some thoughts about his own mortality.
This was a man who died young and spent most of his life dying. So it's entirely understandable that he would have been infused by pessimism and that he would have a tendency to weirdly align himself with the death of the culture that he was describing, that the two became one for him in a in a bizarre way. And this is why you find him nodding out over the revaluation of all values, claiming to have written it in his last book Ecce Homo. This projected title plan for five-volume-work and of course that was never achieved.
....待续....