Rene and list phantoms,
Time passes and the memory with it. Sometimes it's impossible finding what you want in Nietzsche books they don't read from cover to cover as if a clear argument was being explicated from page to page. No they are rhizomatic short-term memory arrivals of a flowing wave that as soon as it seems it is delivering its pearls does it withdraw into the open sea where it drowns for all time in the universal confusion of all things. The aphorisms that I appreciate the most in Nietzsche often allude to the frustration of trying to give words to something that is really captivating and like the doorway to an unexpected horizon promising the world and then some. Words seem not to be able to catch up with the quick flash of insight and only make there way into darkness and forgetfulness. One of these is #298 of _The Gay Science_ : "Sigh. -- I caught this insight on the way and quickly seized the rather poor words that were closest to hand to pin it down lest it fly away again. And now it has died of these arid words and shakes and flaps in them -- and I hardly know any more when i look how I could ever have felt so happy when I caught this bird." You are funny Rene your mind is old and still attached to yesterday in some alleged polemic that happened worrying conscientiously about being overly subjective LOL... Me I'm going with the ebb and flow of the high seas trying to find some point of stability that can operate as a port in an ongoing becoming unconscious of an itinerary of the foreign, nomadic adventure of the homeless;-- to whom Niezsche commends his 'secret' science as the ones being most worthy of it: "For their fate is hard, their hopes are uncertain; it is quite a feat to devise some comfort for them -- but what avail? We children of the future, how *could* we be at home today [...] We ourselves who are homeless constitute a force that breaks open ice and other all too thin "realities" [...] We "conserve" nothing; neither do we want to return to any past periods [...] We are delighted with all who love,as we do, war, danger, adventures" (#377 TGS) Embark! Rene! before you are too old for it. Thinking with Nietzsche of briefness again he writes that being an adventurer one does best when one is not attached to whatever comes along. A good rule of thumb is not to get too involved and dig too deeply into what appears and this is hardly any less the wisdom of Pyrrho that beautiful skeptic of yesteryears for whom the surface and skin of things was enough. Does a letter sink in much further than the support over which it lays itself out like a homeric dawn? Do you know what the happiness of Homer was for Nietzsche? It was to "got through life with a calm eye and firm step, always prepared to risk all -- festively, impelled by the longing for undiscovered world and seas, people and gods; to harken to all cheerful music as if it were probably seeking their brief rest and pleasure there -- and in the most profound enjoyment of the moment, to be overcome by tears and the whole crimson melancholy of the happy.." (TGS #302). This is the fresh air that Nietzsche the convalescent needed as matter of survival. The light air of the mediterranean, of Italian Renaissance virtu. In #295 TGS he tells us how much he loves the light air of brief habits and that it is due to his bouts of sickness and the imperfections of his state that he has a multitude of ways to get out of the thick, stale air of enduring habits, of a stable being. Becoming conscious is always the work of eduring habits of memory, of stable being that constructs the illusion that there is subject in control of the will that is free to act or not to act in a particular way and because of this freedom this subject is responsible and accountable for his or her actions. Becoming unconscious on the other hand implies an active forgetting, the ability to be done with experience, to let go of habits. It is a becoming unconscious that takes us from the stability of being to the innocence of becoming, from the subject to Dasein at its ownmost possibility. Dasein here is young like Dionysus and a rehabilitating fountain of youth, red dawning of Persephone. This is what Nietzsche calls HOMO NATURA which is always denaturalized, mutilated and castrated by a becoming conscious of one's actions that are then felt to require a reason or a why. The will as denaturalized would require motives and would be an opus operatum. The last thing a noble convalescent needs is to work. Work can never lead to justice or health: "For works, which may proceed from a person's intentional (ie. motive-determined) action, can never justify us, from the very nature of that action, just because it is INTENTIONAL, and produced by motives, OPUS OPERATUM" (Schopenhauer, _The World as Will and Idea_ book four, section 70). Real freedom in Dasein is an independence from the principle of sufficient reasons and its principium individuationis, from having to answer the demands for reasons. At play, indeed its a question of being free to play;-- is a dissolution of consciousness through the negative labour of the negative concept of freedom that naturalizes a person so that he or she poetically dwells between the earth and sky and between mortals and gods on the fourfold. The higher type is always instinctive and not self-conscious because their reason has PAUSED which is why they are a becoming animal. For Schopenahuer to get here involves a resignation of the will so that it becomes inoperative labour, a quieting resignation and even skeptical indifference one of whose models for him was the heretic Madame Guyon: "the higher type is more UNREASONABLE (than the common type), for those who are noble, magnanimous, and self-sacrificial do sucumb to their instincts, and when they are at their best, their reason PAUSES. An animal that protects its young at the risk of its life, or that during the mating season follows the female unto death, does not think of danger or death; its reason also pauses, because the pleasure in its young or in the female and the fear of being deprived of this pleasure dominate totally; the animal becomes more stupid than usual -- just like those who are noble and magnanimous" (#3 TGS). This for Niezsche was clearly the beast of prey, the "mother" type who knew how to forget and was the immoralist priest leader of the herd.
tympan
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