That professor who coined the potent expression 'anti-Nazi sex-shop
literature' to describe everything which is linked with the
caricatural representation of National Socialism is obviously still
French - he was suspended from his position at Lyon III University a
few years ago for having dared to unmask the 'hoax of the XXth
century'.
--- In
evola_as_he_is@yahoogroups.com, "evola_as_he_is"
<evola_as_he_is@y...> wrote:
>
>
> One should not have a fixation about the figure of the
> Nietzschean 'Superman', indeed. Spengler - if we are not mistaken,
it
> was him - rightly noted that, rather than a theory, it was meant to
> be a 'reagent'. Besides, it should not be mistaken with its
> caricature, that which can be found in what a famous former French
> from Lyon III called in anti-Nazi sex-shop literature.
>
http://www.swami-krishnananda.org/com/com_niet.html , on the other
> hand, gives a simple, objective and accurate account of what
> Nietzsche's conception of the 'superman' really was, for those who
> are not familiar with it :
>
> "Nietzsche's superman cannot acquire universal power unless he
> realises his universal existence. How can omnipotence and
individual
> existence be compatible with each other? Supreme power can only be
in
> the infinite. Where, then, comes this boasted power? There is no
true
> power when one is bound to temporal individuality. And when
universal
> power is attained, there is a transcendence of individual
existence,
> for then it gets identified with Reality which is infinite".
>
> This should be attained, as you have gathered, by means of
an 'active
> nihilism', a 'positive nihilism', as opposed to a 'negative
> nihilism', to the 'tabula rasa' which follows the realisation of
the
> relativity of all the so-called values on which the modern world is
> based ; in short, by negating the negation. Nietzsche described
> himself as "Europe's first complete nihilist, who, however, has
> himself already lived nihilism through to its end, within himself -
> who has it behind him, beneath him, outside of him". The question
is
> whether he really managed to overcome nihilism, and, beyond this,
> more essentially, whether the path he opened, the method he
created,
> is valid. The first question has been tackled by tens and tens of
> books in the broader context of an analysis of Nietzschean
> philosophy, and Evola, like Heidegger, even though from a very
> different angle, has reached the conclusion that the German
> philosopher failed in overcoming nihilism. To Evola who, unlike
most
> of those who have studied Nietzsche's work seriously, didn't draw
the
> readers' attention only to the ethical aspect of his nihilism, but
> also examined its gnoseological, metaphysical, theological, and
> historical aspects, the "negative, destructive phase of Nietzschean
> thought ends in the affirmation of immanence, so that any value,
even
> if the planned revaluation of values had been achieved, is still
> interpreted anyhow according to 'Life', to the 'Will-to-Power', to
> what does not transcend the 'Dionysian'".
>
> Sooner or later, one of the essays written by Evola on Nietzsche's
> nihilism will be translated into English and published onto
>
http://thompkins_cariou.tripod.com , so as to enable those who are
> interested in that question to go deeper into what he called
> the 'best Niezsche' and the 'worse Nietzsche'. One of them -
> 'Dioniso' - was inserted in an anthology published by one of the
> most renowned specialists of Nietzsche's work, Tilgher.
>
>
>
> --- In
evola_as_he_is@yahoogroups.com, "darklittleflame"
> <ads694@h...> wrote:
> >
> > --- In
evola_as_he_is@yahoogroups.com, "evola_as_he_is"
> > <evola_as_he_is@y...> wrote:
> >
> > > [Nietzsche] is seen as an emblematic representative of one
> > > of the possible forms of irreligiosity, that which, towards the
> > > reality of chaos and of the irrational, does not appeal to
> > > transcendence.
> >
> > I read Nietzsche as emphasizing `the reality of chaos and of the
> > irrational' not as a `ground' to replace the nihilistic
> otherworldly
> > fictions of Christianity etc, but as a reality of the `abgrund'
of
> > our age, the absence of a `soil for taking root and standing' in.
> > Those few who are able to face this abyss, who can
> > display `fearlessness in the face of the fearsome and
> questionable,'
> > those whom `in the face of tragedy the warlike in their souls
> > celebrates its Saturnalias' are capable of awakening the
> > transcendent dimension within themselves.
> >
> > These warriors of the spirit are not setting up a new set of
values
> > over and above the old `decadent' ones, which would obviously
fall
> > prey to Evola's criticism that Nietzsche's solution `is only a
> > pseudosolution' and that `a true nihilism does not spare even the
> > doctrine of the superman.' They are instead those capable of
> > instantiating the doctrine of the eternal recurrence, who can, by
> > facing the abgrund of life, open themselves up to the
transcendent
> > dimension. Hence Evola's view of the doctrine of the eternal
> > recurrence as `an opening beyond immanence unilaterally conceived…
> > the same thing that was taught in the world of Tradition.'
> >
> > This is Nietzsche's primary doctrine; one should not be led
astray
> > by the "superman," which only forms a very small part of
> Nietzsche's
> > work. As Lampert states, `caution with respect to the teaching on
> > the superman can be seen to be in order if one measures the
> > beginning of Zarathustra's course by its end, for he begins as
the
> > teacher of the superman but ends as the teacher of the eternal
> > return...Interpretation of the superman teaching requires that it
> be
> > reconciled with the teaching of the eternal return.' Lampert sees
> > Zarathustra's superman speech as more an attempt to bait and
> > motivate prospective `disciples' rather than an actual doctrine.
> >
> > As for `Dionysian naturalistic views' and possible links to
Tantra,
> > a passage from `Twilight' is interesting in this regard, `It is
> only
> > in the Dionysian mysteries...that the fundamental fact of the
> > Hellenic instinct expresses itself...what did the Hellene
guarantee
> > to himself with these mysteries? Eternal life, the eternal
> > recurrence of life, the triumphant Yes to life beyond death and
> > change...through the mysteries of sexuality...the instinct for
the
> > eternity of life, a sacred road.' There are obviously parallels
> with
> > some Tantric sexual practices here, perhaps given credence to the
> > belief that such mysteries were originally imported from the
East.
> > Evola's comments on the Traditional nature of the doctrine of the
> > eternal recurrence would also be applicable to Nietzsche's views
on
> > the goal of the Dionysian mysteries as he conceived them here,
i.e.
> > an opening to the transcendent dimension.
> >
>