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6/30/2025, 1:36:27 AM
>>24507177
>They need to go to bed scared, they need to wake up scared... Safe means that the other person is scared."
https://x.com/occultni/status/1935608276051198290
And yet
>How does ressentiment radically differ from the authentic will to power? On this point, opinions diverge. For many commentators, it would be a difference of essence. But this then risks reducing Nietzsche’s vision to one of those reversed Manichaeisms that flourish so much in our world, and nullifying its fierce originality. In fact, Nietzsche himself would not have wanted this explanation — completely incompatible with the monistic character of his metaphysics. The essence of the will to power is that it is a form of energy that can only be measured in quantitative terms; can it become qualitative? Only the conception of the will to power as a conflictual rivalry can explain this enigma. It is indeed logical that individuals endowed with a superior will to power will triumph over others. The strong can only dominate the weak, and the weak suffer bitterly from their inferiority. They may do and say whatever they wish, including deny the reality of their inferiority, but they know well that in a fair fight, they have no chance of victory. Thus, they are condemned to replace force with cunning.
>These weak, these defeated ones, are the victims of ressentiment. Numerous, they can gather to found religions and philosophies that appear very “altruistic,” but whose only real aim is to overturn the natural hierarchy of the will to power. With an exaggerated sense of justice that only masks their ressentiment, these religions and philosophies dare to claim that the time will come for the meek and humble creatures. At the forefront, the Judeo-Christian tradition, whose “slave morality” was institutionalized by the egalitarian societies of modern democracies. But what does Nietzsche’s enigmatic allusion to the crushing weight of the will to power mean? We have just seen that the only way to avoid ressentiment is to surpass other wills. Nietzsche keeps repeating this. He always prescribes victory as the only effective remedy for the human spirit: “Remedies for the ills of the soul. What is the most healing balm? Victory.”
>A problem arises as soon as we start judging Nietzsche according to our own criteria. For where are his victories? Wasn’t his life a perpetual defeat? And isn’t defeat the most pernicious of microbes for the soul? Given the purely quantitative definition of the will to power and the selection criteria to enter the Nietzschean pantheon, embracing such mysticism with full lucidity certainly burdens one with a terrible weight. For if one encounters someone stronger than oneself, one risks losing one’s own illusions forever without being able to console oneself with any “slave morality.”
René Girard
The Superman in the Underground: The Strategies of Madness — Nietzsche, Wagner, and Dostoevsky
verdict: ill
>They need to go to bed scared, they need to wake up scared... Safe means that the other person is scared."
https://x.com/occultni/status/1935608276051198290
And yet
>How does ressentiment radically differ from the authentic will to power? On this point, opinions diverge. For many commentators, it would be a difference of essence. But this then risks reducing Nietzsche’s vision to one of those reversed Manichaeisms that flourish so much in our world, and nullifying its fierce originality. In fact, Nietzsche himself would not have wanted this explanation — completely incompatible with the monistic character of his metaphysics. The essence of the will to power is that it is a form of energy that can only be measured in quantitative terms; can it become qualitative? Only the conception of the will to power as a conflictual rivalry can explain this enigma. It is indeed logical that individuals endowed with a superior will to power will triumph over others. The strong can only dominate the weak, and the weak suffer bitterly from their inferiority. They may do and say whatever they wish, including deny the reality of their inferiority, but they know well that in a fair fight, they have no chance of victory. Thus, they are condemned to replace force with cunning.
>These weak, these defeated ones, are the victims of ressentiment. Numerous, they can gather to found religions and philosophies that appear very “altruistic,” but whose only real aim is to overturn the natural hierarchy of the will to power. With an exaggerated sense of justice that only masks their ressentiment, these religions and philosophies dare to claim that the time will come for the meek and humble creatures. At the forefront, the Judeo-Christian tradition, whose “slave morality” was institutionalized by the egalitarian societies of modern democracies. But what does Nietzsche’s enigmatic allusion to the crushing weight of the will to power mean? We have just seen that the only way to avoid ressentiment is to surpass other wills. Nietzsche keeps repeating this. He always prescribes victory as the only effective remedy for the human spirit: “Remedies for the ills of the soul. What is the most healing balm? Victory.”
>A problem arises as soon as we start judging Nietzsche according to our own criteria. For where are his victories? Wasn’t his life a perpetual defeat? And isn’t defeat the most pernicious of microbes for the soul? Given the purely quantitative definition of the will to power and the selection criteria to enter the Nietzschean pantheon, embracing such mysticism with full lucidity certainly burdens one with a terrible weight. For if one encounters someone stronger than oneself, one risks losing one’s own illusions forever without being able to console oneself with any “slave morality.”
René Girard
The Superman in the Underground: The Strategies of Madness — Nietzsche, Wagner, and Dostoevsky
verdict: ill
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