It is untrue that Nietzsche has no politics.
It is just that his politics are unspeakable.
He is a bloody minded brute of the right.
He makes Hamilton look like a wild-eyed democrat.
Human, All Too Human, Part I, section 8, A Look at the State, for example.
See epigram 460, the great man of the masses, for an anticipation of Donald Trump.
In several of his epigrams, Neitzsche anticipates Ortega y Gasset and Marcel.
In others, he parrots apologists of slavery.
See 457, slaves and workers.
But see 462, my utopia.
A utilitarian, malgré lui!
See also 439, culture and caste.
His utopia, it seems, has been common in history.
Nietzsche is Schopenhauer's greatest student.
He is a profound pessimist whose originality is to rather madly say "Yes" to the very same world from which pessimism has always urged flight.
Reading his biography by Daniel Halevy.
Nietzsche says he is a pessimist in the preface to Human, All Too Human, Part II, aphorism 2.
He says in aphorism 1 that Schopenhauer is his greatest teacher.
He is a pessimist who rejects romanticism, he says.
A pessimist who affirms rather than rejects life.
HATH, Part 1, aphorism 104, Self-defense.
Ballocks.
Rot in prison forever, you perverse bastard.
Nietzsche's stance in at least the early sections of the first part of HATH.
For example, aphorism 103, Harmlessness of malice.
What eyewash.
It is exactly this disparity of view for which the great one is hated and blamed.
HATH, Part I, aphorism 81, Misunderstanding between the sufferer and the perpetrator.
HATH, Part 1, aphorism 71, Hope.
He never entirely lost his deep affinity for Schopenhauer.
On the death penalty.
HATH, Part 1, Aphorism 70, Executions.
Did you expect a liberal?
No one is responsible for his deeds, no one for his nature; to judge is to be unjust.
This he says after rejecting Schopenhauer's doctrine of intelligible freedom.
HATH, Part 1, aphorism 39.
See also Moralite larmoyante.
HATH, aphorism 91.
The Catholic Church had just dogmatically pronounced the pope infallible and the bodily assumption of Mary into Heaven.
Yet Nietzsche wrote,
Since man no longer believes that a God is guiding the destinies of the world as a whole . . . men must set themselves ecumenical goals, embracing the whole earth.
HATH, Part 1, aphorism 25.
Really?
No, not really.
Not at all.
Not on your life.
HATH, Vol 1, aphorism 28.
N rejects both the theological optimism of Leibniz and the atheological pessimism of Schopenhauer.
Stages on his life's way.
Is he thinking about Schopenhauer?
Heck, he could as well be thinking about Cohle and season 1 of True Detective.
Poor Friedrich.
HATH, Vol 1, aphorism 17, Metaphysical explanation.
HATH, Vol 1, aphorism 12.
There are savages, according to this most un-PC 19th Century eurowhite.
HATH, Vol 1, Section 1, aphorism 11.
Evern to use the label correctly one must see what the thing is, and that the label applies.
To do so much is something.
Nietzsche's remarks about math and logic here are mere blathering.
HATH, Vol 1, aphorism 1.
In ages of crude, primordial cultures, man thought he could come to know a second real world in dreams: this is the origin of all metaphysics.
Phooey.
Only a Kantian, or a post-Kantian, or a neo-Kantian could utter such drivel.
See also aphorism 9, of like ilk.
