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By Nietzsche, Friedrich Wilhelm; Roberts, Tyler T.; Nietzsche, Friedrich Wilhelm

Challenging the dominant scholarly consensus that Nietzsche is just an enemy of faith, Tyler Roberts examines where of faith in Nietzsche's suggestion and Nietzsche's idea as a domain of faith. Roberts argues that Nietzsche's conceptualization and cultivation of an affirmative self require that we interrogate the ambiguities that mark his criticisms of asceticism and mysticism. What emerges is a imaginative and prescient of Nietzsche's philosophy because the enactment of a religious quest expert through transfigured types of spiritual tropes and practices.

Nietzsche criticizes the ascetic hatred of the physique and this-worldly existence, but engages in rigorous practices of self-denial--he sees philosophy as the sort of practice--and affirms the necessity of enforcing affliction on oneself to be able to increase the spirit. He dismisses the "intoxication" of mysticism, but hyperlinks mysticism, strength, and creativity, and describes his personal self-transcending reports. The tensions in his relation to faith are heavily with regards to that among negation and confirmation in his pondering usually. In Roberts's view, Nietzsche's transfigurations of faith supply assets for a postmodern non secular mind's eye. notwithstanding as a "master of suspicion," Nietzsche, with Freud and Marx, is an essential component of recent antireligion, he has the ability to take us past the flat, sleek contrast among the secular and the religious--a contrast that, on the finish of modernity, begs to be reexamined.

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14 At the same time, however, this insidious “will to power of the weakest” is able to triumph over the “noble morality” of the strong. As the philosopher of the will to power, Nietzsche affirms the way all life strives for power. Nevertheless, he attacks morality because it is based in a quest for unworldly power: unable to exercise the power of life, it seeks power over life. Adherents of the ascetic ideal, on this view, nurture twists of self-deception, which permit them to evade knowledge of their hatred for life and ground their claims to power not in their own will, but in a “divine” will to which they “surrender” themselves.

It appears that Nietzsche senses the need to resist this drive. This passage, then, raises two questions. How does the figure of the dance help Nietzsche conceive of a relation to both science and metaphysics that both resists and affirms them? And, does this figure suggest the affirmation of a certain kind of metaphysics, poetry, or religion? ” The human need for consolation, the inability to will or desire the reality of suffering, has meant for millennia that this nothing has been the object of humanity’s greatest desires: “Have all the great passions of mankind not hitherto been as these are, passions for a nothing?

GM: 162) The ascetic ideal holds power because it makes human suffering bearable—even desirable—by giving it meaning: specifically, suffering becomes the sign of the promise that, at some point, in some other realm of existence, suffering will end once and for all. ” This distinction goes to the heart of Nietzsche’s mature critique of metaphysics as the “faith in opposite values” and as nihilism. ” By contrast, “to will nothing at all” means that the will finds nothing, not even the illusory beyond, to strive for: it simply does not will.

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