HOW NIETZSCHE DID IT!

SUICIDE IN THE 77 TH YEAR OF HUMANITY, AND CRIMES AGAINST IT.1 H ABITS OF A EUROPEAN DRIVE TO ACHIEVE T HAT WILL CAUSE M ASS SUICIDE2 HOW IT STARTS | Twenty Centuries of Stony Sleep.3 Many ingenious lovely things are gone That seemed sheer miracle to the multitude, protected from the circle of the moon That pitches common things about. There stood Amid the ornamental bronze and stone An ancient image made of olive wood— And gone are Phidias' famous ivories And all the golden grasshoppers and bees.4 Ca techism 2267 describes a medicinal purpose of punishment, delivered by legitimate authority, willingly accepted by the guilty party, in the value of expiation. 5 For the Western psyche, the medicinal purpose of punishment found in ascetic affliction imbued suffering with meaning, and sufferers with a state of psychic grace.6 For every suffer instinctively seeks a cause for his suffering; still more precisely, a perpetrator, still more specifically, a guilty Unpublished Fragments 14, 354: When the age has turned against us, we have either not yet transcended it enough —or we lag behind it. Unpublished Fragments 14, 34 3 Yeats Second coming 4 W. B. Yeats’ ‘Nineteen Hundred and Nineteen’ 5 Catechism 2266, See also; VI. THE PALE CRIMINAL. “Ye do not mean to slay, ye judges and sacrifices, until the animal hath bowed its head?” See also; Unpublished Fragments 14, 62: A punishment should be devised in such a way that after a violation we will accept it as our right and o u r honor. 6 Jung 1 2 1| P a g e perpetrator.7 A medicinal purpose for the preservation and worth of human life that shuts the door on all suicidal nihilism and gives humanity a goal; morality. 8 Such is the grand idea necessary to the inner peace of souls in our distressed world. 9 Psychological schema attesting to the profundity of the empire which theodicy exerts over humankind, and epoch-making character of its entry into thought. 10 The contemptable “Me” whose expiated punishment promised heavenly deliverance for the soul, replaced by the contemptable “I”, or “ego”, whose ‘death’ promises earthly deliverance of the psyche.11 The spiritual swapped for the psychological; “I” [now] informing “Me,” audible synthesis of religion and sensuality where in today’s music of the Enlightened West, “Me” and “I” are always two different persons. 12 In this way, it is not your sin — it is your selfsatisfaction that cries unto heaven; your very sparingness in sin cries unto heaven!13 Psychological distillates that have weaponized the Western Psyche to anguish no other is compared.14 A psyche, and its maintenance, where the ontological medicinal “purpose” of punishment, is replaced by the deontology of its “technique.”. The moralizing m ortar of twenty centuries of stony sleep, vexed to “you-must” nightmare, by a rocking “thou-shall” cradle.15 Psychic machinery whose ‘technology’, so easily exposed to the attacks of ‘right-thinking’ rigor, constitutes the ‘Bad will.’16 T he price we tell ourselves which must sometimes be paid by the elevated thought of a civilization [and the ci vilized] called to nourish all persons and reduce their sufferings.17 Psychic and political teleology founded, to be sure, on the value of existence, on the perseverance of society and the individual being, on their successful health as the supreme and ultimate end. 18 But which must also equip us with a medicinal techniques to for walking past the homeless, watching African famines or reading about displaced refugee populations. Apathy or its moral ‘technology’, when ‘submitted to’ as a sanction of the times in which we live, constitute the very forces that regenerate the enemies of society and man. 19 Forces whose mere submission to, is an acceptance of. For we all pretend to be more naïve than we are – and in fact even to ourselves. 20 A further entrenchment and doubling down of the bad-will we told ourselves, was the price which must sometimes be paid.21 For the “I” subjugates, robs, kills Genealogy of Morality, 3, 15; See also Useless Suffering, 161; “it dominated the consciousness of the believer who explained his misfortunes by reference to the Sin, or at least by reference to his sins. See also, Unpublished Fragments 14, 259; A moral feeling is something very complex. it has to do with the fact that something good has such a different effect than saying “useful,” because 50 additional ingredients to mixed in. 8 Gen of morality 9 Levinas, 160 10 Useless, 161; See also Unpublished Fragments 14, 59, Insanity seldom occurs in individuals – but in groups, political parties, peoples, ages, it is the rule; - and that is why historians have yet to speak of insanity. But at some point physicians will write history. 11 Unpublished Fragments 14, 82; That took over from the contemptable “My” (of ancestral guilt); (as a despiser of the body) 12 Unpublished Fragments 14, 82 13 Prologue (3) 3 14 The Gay Science, Aphorism 161 15 See, Unpublished Fragments 14, 268; — egoism is not a moral principle. 16 Levinas; 17 Levinas, Emmanuel, Useless Suffering; see also, Unpublished Fragments 15, 110; Fundamental problem with ethics. To cause suffering and pleasure: to pity.to inflict pain – all of this already presupposes a valuation of suffering... “Beneficial” [“Useless”], “harmful” are more abstract concepts. 18 Useless suffering, 160. 19 Levinas, 160 20 Unpublished Fragments 14, 64 21 Levinas, 160 7 2|P a g e and commits every act of violence… so it may bear a God and see all of humankind at its feet.22 A contorted will to morality dementedly trying to contain the “I”. Scandalous good conscience that wishes to help, but only those whose distress you understand entirely because they share with you one suffering and one hope… and only in the manner in which you help yourself. 23 For you want to be Just, but how do you propose to give each his own? 24 The pleasure in the herd is older than the pleasure in the ego: and as long as the good conscience is for the herd, the bad conscience only saith: ego.25 The shift for the psyche in the ‘me dicinal’ nature of punishment, from ontological ‘purpose’, to deontological ‘technique’, has been an unappreciated element of modernity that is only now beginning to find psychological expression in the protuberances of unexpiated repentance. For we too are wondering: what festivals of atonement, what sacred games shall WE have to invent? And whether the greatness of this deed is too great for us? 26 HOW IT IS | Tur ning and Turning in the Widening Gyre.27 We too had many pretty toys when young: A law indifferent to blame or praise, To bribe or threat; habits that made old wrong Melt down, as it were wax in the sun's rays; P ublic opinion ripening for so long We thought it would outlive all future days. O what fine thought we had because we thought That the worst rogues and rascals had died out.28 On 11 May 2018 Catechism 2267 enumerating the Christian position on Capital Punishment was changed. Long considered an appropriate response of legitimate authority, Capital Punishment now understood to be intolerably cruel, recognized as an attack on the inviolability and dignity of persons.”29 A statement by the Church clearly defining and identifying the existence of intolerable cruelty in OUR legitimate authorities. A task only made possible by the harsh moral dawn that emerges despite — and because of — cruelties of a century recorded as the bloodiest 22 Unpublished Fragments 14, 66 Gay science, XXX. See also Unpublished Fragments 14, 219; What individuals have wanted has always been essentially different from what has been achieved, in short, that everything that has ever been achieved is absolutely incongruent with what has been wanted. 24 Unpublished Fragments 14, 55. 25 XV. THE THOUSAND AND ONE GOALS. 26 The Gay Science. See also, See; Unpublished Fragments 14, 90: You call it God decomposing himself; Yet it is only him shedding his skin; He sheds his morals skin! And you are supposed to see him again soon, beyond good and evil. 27 The Second Coming, William Butler Yeats. 28 Nineteen Hundred and Nineteen, William Butler Yeats 29 FRANCIS, Address to Participants in the Meeting organized by the Pontifical Council for the Promotion of the New Evangelization, 11 October 2017: L’Osservatore Romano, 13 October 2017, 5. 23 3|P a g e in human history.30 A new culture of life that articulates “growing public opposition to the death penalty, even when such a penalty is seen as a kind of ‘legitimate defense’ on the part of society. 31 Cultures that for the first time in twenty centuries, can charge the image of God with crimes against Humanity, but not the image of Humanity, with crimes against God. 32 Times that revolve around moral dictates of Humanity, and around the inventors of new values, does the world revolve; INAUDIBLY it revolves.33 It is the stillest words which bri ng the storm. Thoughts that come with doves’ footsteps guide the world. 3 4 Must not humanity now, in a faith more difficult than ever, in a faith without theodicy, continue Sacred History; a history which now demands even more of the resources of the self in each one. 35 A brave new modernity where our psyches are no longer ultimately informed, and thus protected, by the medicinal purpose of punishment. A s cetic habits that made old wrong melt down, ripening for so long we thought it would outlive all future days.36 Medicine as technique, offers no psychic anchorage from the moon that pitches common things about.37 The widening gyre engulfing enlightened Western societies, wiping clean from our psyches the Greek Gods and pictures of ‘sacredness’ that once adorned our mythologies, and informed our metaethical presuppositions. What fine thought we had because we thought that the worst rogues and rascals had died out. 38 Yet does not human experience in history attest to a malice and a bad will? 39 Devise me, then, the love which not onl y bears all punishment, but also all guilt! Devise me, then, the justice which acquits every one except the judge!40 A self the ego demands the self not be, and an act the ego demands the self not do! The slayi ng of the self, requiring as it does, renunciation of the very virtues the self accumulates to understand and value itself by. 41 The self is thus set against itself in the archetypical essence of the modern tragedy. One that is not understood in the accessible trope of good versus evil, rather good versus good. Virtue versus virtue. A circumstance of almost unbearable Levinas, 159; also see Unpublished fragments 15, 45, …anyone who makes real sacrifices knows that they were not sacrifices! the teaching of the Encyclical Letter Evangelium vitæ of John Paul II is of great importance. 32 See Unpublished fragments 15, 38; Earlier we sort God’s intentions in history: then an unconditional purposefulness, e,g., in the history of a people and a configuration of an ideas. Only recently are we starting to create a sense of history of humanity, by considering a history of animals. 33 XII. THE FLIES IN THE MARKET-PLACE. 34 Zara 35 Useless, 164; see also Unpublished Fragments 14,28; Anyone who no longer finds Greatness in God, no longer finds greatness anywhere and must either deny its existence or – create it; see also Unpublished Fragments 14, 74; To Create: this means to move something out of ourselves, to make ourselves emptier, poorer and more loving. Once God created the world, he became nothing more than a hollow concept - and love for what was created; see also Unpublished Fragments 14, 21; The freethinker as the most religious person that now exists; see also, Unpublished Fragments 15, 131, The more deeply we look into the world, the more our value judgements vanish – meaninglessness approaches! We have created the world that has value! Recognizing this, we also recognize that the veneration of the truth is already a result of an illusion – and that is more important that we appreciate the force that builds, simplifies, formulates, poeticizes – which was God. See also; Unpublished Fragments, (Summer 1882 - Winter 1883/84), 13: What is to become of this monstrous accumulation of force, the epitome of all our incorporated value judgements (God)? 36 Nineteen Hundred and Nineteen, William Butler Yeats 37 Nineteen Hundred and Nineteen, William Butler Yeats 38 Nineteen Hundred and Nineteen, William Butler Yeats 39 levinas 40 Zara. 41 See also Unpublished Fragments 14, 187; There is no redemption for those who suffer on account of their existence except that of no longer suffering on account of their existence full stop how do they attain this question mark th rough sudden death or enduring love. 30 31 4|P a g e wei ght, inaccessible in the language of revenge, and its morally exulted bedfellow, penalty .42 A place where we find ourselves, in the middle, like a jury – except there is no jury, only a judge. Can you give to yourself your bad and your good, and set up your will as a law over yourself? 43 Can you be judge for yourself, and avenger of your own law? Terrible is the aloneness with the judge and avenger of one's own law. 44 A love which not only bears all punishment, but also all guilt; the justice which acquits everyone except the judge!45 HOW IT ENDS? | Bones to Philosophy, but Milk to Faith. 46 Now days are dragon-ridden, the nightmare Rides upon sleep: a drunken soldiery Can leave the mother, murdered at her door, To crawl in her own blood, and go scot-free; The night can sweat with terror as before We pieced our thoughts into philosophy, And planned to bring the world under a rule, Who are but weasels fighting in a hole.47 The unleashed power of the a tom has changed everything save our modes of thinking, and thus we drift toward unparalleled catastrophe.48The name given to the first detonation of a thermonuclear device, Trinity, originates from 16th Century Liturgical verse printed in the Book of Common Prayer and used in Anglican Mass since 1544. 49 Whose opening line read; O blessed glorious Trinity [Thermonuclear bomb] / bones to philosophy, but milk to Faith.50 The first detonation of a thermonuclear bomb by man understood in the language and lexicons of communion with God. The subsequent use of such weapons retaining a distinct, albeit hidden, flavor of medicinal punishment. Flood waters of Old, and lightning bolts of Older still, today little red buttons that fit neatly into the palms of legitimate authority.51 Sweating with the same terror we had before we pieced our thoughts into philosophy, and planned to bri ng the world under a rule, who are but weasels f ighting in a hole.52 A thousand goals have there been, for a 42 See, Unpublished Fragments 14, 162; The great test; Are you ready to justify life? Or your own death? See; Unpublished Fragments 14, 155 the right to my own values - where did I get this? From the rights of old values and from the limits of these values.; also Unpublished Fragments 14, 196: At one time the “I” was hidden in the herd; Now the herd is still hidden in the ‘I”. 44 Zara. See also XXX what learnt to believe without reasons, is the hardest thing to refute with reasons; See also, , Unpublished Fragments 15, 135, Just because an opinion is irrefutable doesn’t necessarily make it true. 45 Useless Suffering, Levinas? 46 John Donne, A Litany, 1896 47 Yeats 48 Th e Ein st ein L et t er Th at St ar t ed I t All; A m essage t o P r esid en t R o o sev elt 2 5 Year s ago lau n c h ed th e at o m b o mb 49 1965 Tv Broadcast, Speaker: J. Robert Oppenheimer 50 John Donne, A Litany, 1896 51 1965 Tv Broadcast, Speaker: J. Robert Oppenheimer 52 Yeats, nineteen ninety 43 5|P a g e thousand peoples have there been. Only the fetter for the thousand necks is still lacking; there is lacking the one goal.53 A principle which can go so far as to command the hopes and practical discipline of vast human groups. 54 If the goal of humanity be still lacking, is there not also still lacking — humanity itself? 55 Catechism 2263 assiduously maintains that l egitimate defence of persons and societies is not an exception to the prohibition against the murder of the innocent. 5 6 Yet the reasons used to justify the punishment for crime can also be used to justify the crime. 57 Those who themselves possess the will to suffer are differently disposed to cruelty; when they inflict hurt, they do not believe hurting to be in and of itself damaging and bad. 58 Punishment seen, in fact, as a right as well as a duty.59 Yet for thermonuclear bombs that can, and sadly have [and shockingly can only be] used against innocent populations, such usage is a perverse mockery of a right, carried out in the ghoulish delivery of a Duty.60 The moral mandate of humanities tenants has not been well appreciated by contemporary commentators of the Western psyche.61 The existential cry has not been heard. The cry of humanity, of the human, of the psyche, to redeem the meaning of suffering for itself and others. Western Christian civilization fighting for much deeper human m eanings to reconcile old ghosts and dead Gods.62 Christendom that has horrifically ugly gymnastics of the kind that characterizes all English inventions, gymnastics that provides testimony against itself. 63 European habits of a European drive to achieve, of a will-to-truth - becoming now conscious of its own deceit, that will cause Mass Suicide; one way or the other.64 HO W IT STARTS. Twenty Centuries of Stony Sleep HO W IT IS. Turning and Turning in the Widening Gyre HOW IT ENDS. Bones to Philosophy, but Milk to Faith 53 Zara Useless, 159 55 See also; Unpublished Fragments 14, 187: What is it that imparted sense comment worth, meaning to things? We must take upon ourselves, and affirmed, all suffering that has ever been felt by humans and animals, and we must have a goal whereby suffering preserves reason. 56 Catechism 57 Unpublished Fragments 14, 77. 58 Unpublished Fragments 14, 8 59 Unpublished Fragments 14, 66; see Catechism 2266: Legitimate public authority has the right and duty to inflict punishment proportionate to the gravity of the offence. 60 “Th e ghoulish defense that the world is entitled to retribution only from the cadavers, is an argument worthy of the crimes at which it is d ir ected.” Concluding remark of only omitted text, Justice Jackson’s Closing Argument. 61 See Unpublished Fragments 14, 267; Complexity of today's moral feeling. In today's feeling, “Ethical” is present: the drive of reverence, helpfulness, nobility, devotion, courage, piety, the drive for advantage purposefulness, for the common good. 62 What are your father lands to me? I love only my children's land; through my children I wish to make up for th e fact that I am my father's child. 63 Unpublished Fragments 15, 9. 64 Unpublished Fragments 14, 34; see also, Unpublished Fragments 15, 48, negative character of “truth” – as elimination of an error, of an illusion. In fact, the emergence of illusion was an advancement of life. 54 6|P a g e