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The Consciousness of Appearance | The Gay Science #5 (I.45 – I.56)



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The conclusion of our readthrough of book I of The Gay Science! We’ll return to book II soon, but next week, we’re getting back to more regular episodes on a variety of different authors and topics. Cheers!

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25 thoughts on “The Consciousness of Appearance | The Gay Science #5 (I.45 – I.56)
  1. Nietzsche might had called himself an anti systemic philosopher (as there isn't any grand plan or all-encompassing philosophy Nietzsche puts forward even if he might have wanted to). Here is however threads of thought and ideas that are interwoven throughout his books and make their way into the core of other thinkers (Foucault, Wittgenstein, Freud, Jung, et al).

  2. Ooh ooh! We missed it! 07-13! Ooh! 07-13 is/was oxymoron day, And we missed it. Good news! Today I make exception. For one day only we get redo- – 08-15 is too (2) oxymoron day to- – Do Something Coooool. Yay, happy oxymoron day part I made up So What.🏴

  3. I don't think there could ever be a "redemption from revenge" as there will always be some moralistic outlook that people will hold that can never even affirm the negative aspects of life.

  4. The visual representation of our suroundings is not only generated by attributing a certain color sensation to certain wavelenghts of litght, our field of sharp vision is actually tiny and compensated by rapid scanning to create a picture that is mostly clear, our brain also processes as little data as possible from the eyes and assumes the rest based on expirience to create a vrtual reality that is "good enough" to operate in the world

  5. I think here, regarding the misconstruing of what it is to be "epicurean," of primary vs secondary drives, or primary vs secondary emotions. Primary "instinctual/emotional expression" vs secondarization of those drives when influenced with either ideas and/or emotions ABOUT those instincts or emotions. This is called ambivalence, for example, the shame of felling pleasure, or the fear of feeling anger. The healthy epicurean comes from a place of primary drives and emotions, they enjoy pleasure without compulsion to do so, they are not addicts of excess nor "addicts of denial." (an ascetic can be healthy or pathological in their asceticism based on the reasons for doing so, pragmatic vs dogmatic). Wilhelm Reich, if anyone, showed us how to heal our primary drives, restore them, and when his patients were restored, I believe, they became true epicureans. The essence of the epicurean is "unarmored"—whether happy or sad, content or angry, contemplative or festive. It is not the emotion itself, but its freed up expression, its flow, that makes for the Epicurean Way.

  6. Been enjoying your work for years.

    1:00:12 Do you think Nietzsche might argue that there isn't any upper limit to virtues, but the only true virtue, *per se, the only attribute who's goodness and benefit is inherent in its very form and function is Courage.

    That there is no upper limit to the increased benefit one can gain from having greater cards, and that courage is in fact both the originating and sustaining force for all other derivative virtues_ and he is this interplay which causes them to be limited (e.g. It requires a certain amount of courage to pursue the truth, especially when it is an unpopular truth, but it equally requires courage to act when one recognizes that they should stop pursuing the Truth™®, in and of itself, because it is no longer valuable and in the service of life, and speak out against those who have falsely made it into a holy idol.)

    Note: (A) Courage is not the absence of fear, but the ability to do what you have set out to do regardless of how afraid you are (B) No upper limited courage is not to say that there is no upper limit to recklessness.

    1:03:28 Do you think that here Nietzsche might counter that the good life is one in which one has a clear conscience, but for the exact opposite reasons that the popular morality proffers. That the higher man is one whose conscience is unpained not because he has done everything that the herd morality has told him and thus avoided the barbs that otherwise would have stuck in his mind, but because he has made himself insensitive to them. He feels no pain of conscience because his conscience cannot be hurt by anything outside of him, and he has disciplines, strengthened, grown himself to the point that he dances only and entirely to the music of his own Nous.

    On the one hand this is deeply and essentially egotistic, almost to the point of extreme and complete solipsism. This is where the amoralism of Nietzsche's philosophy becomes clear, not in the sense of being contrary to the morals or doing things despite people, as some kind of archetypal punk/Curch of Satan type, but rather as someone who cannot even be touched by the herd morality and does not interact with it whether to follow or to rage against it, but is simply beyond that conception of Good and Evil. On the other hand maybe Freddy would argue that if every man being acted this way, and we suffered through the inevitable competition and conflict that would arise, what would eventually be left would be the highest form of man and the happiest and most fulfilled conditions for men to live in.

    So if we unite these two ideas together we could say, insomuchas man is a "bridge to the Overman," that we arrive at the Overman only when every man has filled his heart with the maximum amount of courage, unchained himself from the external shackles of the false morality (not merely in the gross and base level of criminal self-interest, but in a true freeing of his soul), whence we are engulfed by the Heracletian vortex of ultimate conflict this would result in, and when that subsides what we are left with – by virtue of its strength, it's health, it's alignment with true changing/unchanging reality – is the human principle ascended? And that early on, especially when he was in his Schopenhauer phase, Neech believe that this was something that was possible for the entirety of humanity, that we could reach a Hegelian endpoint if everyone simply embraced the heroic principle contra both Roussean romanticism and Goethean compromise, but that later through his re-embracing of the aristocratic principle he came to realize that this would be impossible for a large portion, maybe nearly the entirety of humanity, and only his rare FreeSouls™ even had a chance and thus the bridge to the Overman is long but also razor thin and few will pass. Maybe only one?

    Or I've just been smoking too much today.

  7. Dumb comedy over. My Wissenschaft hard cover edition was in a shipped box when I arrived at home from work (what work?) today. It is hardcover, large pages so thin binding (!), and beautiful. Goddamn I need some beauty in my life right now. To Keegan, his wife Amberly, and ALL of you epic fellow benevolent weirdos Out There who love this podcast like me, thank you for being Alive. Odelay. 🌚🌒🌑🌗🌓🌕🌝

  8. I´m not sure how much this is of interest but have you guys heard that JBP is doing a course on Nietzsche on his new internet academy?
    Kinda pity that our guy didn´t get the job, haha. I´m still quite interested in it anyway and i bet it would be real fun to see essentialsalts do a critique if it´s gonna suck. The critique of the School of Life video on nietzsche was fecking brutal. What a burn. 😀

  9. Just after the German surrender in 1945 Jared Diamond's father-in-law Jozef Nabel apprehended the man who killed his family in the Holocaust, holding him at gunpoint. He overcame his desire for personal revenge and spared his life. The man was later imprisoned for just one year and then released. According to Jared, Jozef was apparently psychologically tormented for the rest of his life by his decision not to take revenge on the murderer. A very haunting example of human psychology. One wonders what Nietzsche would have to say about this tragic situation.

  10. I will always love you for recording “The Birth of Tragedy” in its entirety—an impressive undertaking!—and for doing such a good job of it: in general, your reading is very good—though, certainly, Nietzsche’s consciously exuberant (sometimes manic, occasionally neurotic) language helps. Your recording, I have listened to some dozen times, perhaps more.

    I have not read _ The Gay Science_ and will be slow in following you farther into Nietzsche. At present, I read and reread both Beyond Good and Evil and The Genealogy of Morals fiercely and frequently, usually flipping over the book and turning back to the first page as soon as I reach the last—a procedure that I will probably continue until I have fully digested the work.

    In BG&E, Nietzsche talks about the need for “rumination,” saying that he and others like him can digest in hours what most people would take months or years to process. Alas, no Nietzsche, it will perhaps be a lifetime before fully I comprehend any of his works. They are tightly wrapped and, as he says of all great works, require of their readers a long time to unfold—(but I begin to mix metaphors!)

    I give you my blessing; it is a Nietzschean one—“Health!”

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