Nietzsche’s rejection of happiness

Nietzsche makes no secret of that it is Schopenhauer — Europe’s great pessimist — that is his true and most magnificent teacher. It is from him that Nietzsche got his idea of the will as essential to man and his existence, and it is against Schopenhauer that Nietzsche can finally announce the end of all values, or, to put it more precisely, the zero-point of morality that has as its entailment the transvaluation of all hitherto acknowledges values.

Let’s begin from the beginning: the question of the will. To Kant the world as it appears to us had a dark and hidden underside, what he referred to as the noumenon. Behind the phenomena were this entity, shrouded in darkness and knowable only as negation. To speculate about the noumenon, Kant believed, was tantamount to delving in metaphysics, and this was something Kant would advice strongly against.

To Schopenhauer things were different. While he acknowledges the division between the world as it is experienced and some hidden core or essence to this world, the noumenon was not beyond speculation. In fact, the noumenon was renderable as will. Hidden behind everything we see — the representations of our world — is a world-governing will, and the will manifests itself in people, but also in animals, in organic matter — trees, grass, plants — and even in dead objects: planets moving through space is governed by will. There isn’t anything morally laudable or desirable in the will — it’s on the level of what later philosophers would refer to as an existential facticity.

It is only with Nietzsche that the will takes on the appearance of something that is in itself beneficial. In his Genealogy of Morals he critiques Schopenhauer for claiming to have found an essence to ethics: the pessimist held that our ability to experience compassion lay at the core of our morality. It is this claim that Nietzsche cannot endure. The will, Nietzsche held, doesn’t rely on any preconceived ethical core. Not even compassion or happiness can hold that position. Instead, the will is nourished by that which supports and strengthens the will itself.

Such considerations tend to turn curious travellers away from Nietzsche: should life have some ethical core or daimonic goal? Commentators have claimed that Nietzsche’s will to power has to do with the kind of self-preservation that was hailed by biologists and 19th Century social critics influenced by Darwin. Such readings of Nietzsche should be complemented with a fuller understanding of what it is that Nietzsche’s Superman — the Ubermench — is above or beyond. And the answer is not other people or some such, but values that have been received as essential without being subjected to the kind of trans-valuation prescribed by Nietzsche.

To Nietzsche the essence of life lay not in “self-preservation,” but in a self-transcending enhancement. Valuable are those moments that supports, furthers, and awakens the enhancement of life.

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Foucault on descent — and, by way of implicature, the advanteges of speaking a language secondarily

Descent attaches itself to the body. It inscribes itself in the nervous system, in temperament, in the digestive apparatus; it appears in faulty respiration, in improper diets, in the debilitated and prostrate bodies of those whose ancestors committed errors. Fathers have only to mistake effects for causes, believe in the reality of an “afterlife, ” or maintain the value of eternal truths, and the bodies of their children will suffer.

Michel Foucault, “Nietzsche, Genealogy, History,” in Truth and Method, p82.

Is it no so, then, than speaking one’s first language entails, to Foucault, a certain relation to the nervous system, temper, digestion, etc., and when we acquire a second language these relations are altered? Should we ask how the mistakes of fathers are reproduced in second language acquisition (“you can’t say that!” or “that’s an improper subject-verb constellation!”, etc) — and the manner in which the element of grammer in our teachings serves to maintain a metaphysical relation to language (pace Nietzsche in Twilight of the Idols, “I am afraid we are not rid of God because we still have faith in grammar”)?

is part of our task — finally — to reduce suffering?