Sorry listen I’m not entering into a bullshit generic conversation with you okay I don’t see why I should have to I refused point blank to pain mental stimulation.

I just want a haircut that’s what I’m paying for, it that’s all I want.

I’m sorry, I don’t mean to be rude but it’s not as if we’re gonna have a enlightening discussion.

Well would you like to have an enlightening discussion about?

How about Blume how about the theory that his on Manning constitutes the breakdown of the patriarchal system, it’s kind of like the elimination of sexual dimorphism clearing the way for the androgynous, you know? you’re familiar with these ideas no? you wouldn’t be, would you?

The Wikipedia entry doesn’t mention them, decision you waltz in here carrying a book you haven’t understood probably even read using it as a shield to protect yourself from the mediocrity and superficiality that threatened you everywhere you go.

If they see this book in my hand they’re sure to realize I’m too intellectual for a chitchat, I just sit quietly and have a really intelligent time on my own at the hairdresser, you think I want to have chitchat with you?

It’s work it’s part of my work duties, should try it sometime… But no you’re too busy ordering witty t-shirts off the internet again showing rather than knowing ideas and theories.

Look at me I’m an angry, lonely young man with little or no sense of self but hey I have appropriated the ideas of iconic thinker’s surely that has elevated me to some level of acceptability.

You look down your nose at people and what you perceive to be their simple ways and preoccupations but consider this these simple people know what they’re about, they know who they are.


Nietzsche – Bite the Snake Head (The Laughter of the Lion)


A young shepherd I saw, writhing, gagging, in spasms, his face distorted, and a heavy black snake hung out of his mouth. Had I ever seen so much nausea and pale dread on one face? He seemed to have been asleep when the snake crawled into his throat, and there bit itself fast. My hand tore at the snake and tore in vain; it did not tear the snake out of his throat. Then it cried out of me; “Bite! Bite its head off! Bite!” Thus it cried out of me — my dread, my hatred, my nausea, my pity, all that is good and wicked in me cried out of me with a single cry.

The shepherd, however, bit as my cry counseled him; he bit with a good bite. Far away he spewed the head of the snake — and he jumped up. No longer shepherd. no longer human — one changed, radiant, laughing! Never yet on earth has a human being laughed as he laughed! O my brothers, I heard a laughter that was no human laughter; and now a thirst gnaws at me, a longing that never grows still. My longing for this laughter gnaws at me; oh, how do I bear to go on living! And how could I bear to die now!

 Nietzsche – Thus Spoke Zarathustra

“The Vision and the Riddle” ends with a shocking scene where Zarathustra comes upon a shepherd with a snake in his throat. The snake–“the heaviest and the blackest”–could symbolize the choking effects of the slave morality, and, as my students have suggested, the snake’s head, which Zarathustra exhorts the shepherd to bite off, could represent the Christian God himself. At the passionate urging of Zarathustra, the shepherd does decapitate the snake and is immediately transformed: “No longer shepherd, no longer human–one changed, radiant, laughing . . . a laughter that was no human laughter.”95 After the death of God, there is only eternal recurrence, and this “cosmic” laughter of Hesse’s immortals is the only proper emotional response to such a meaningless existence. As Graham Parkes says: “laughter [is] an often necessary concomitant of insight into the way things are.”

Cosmic laughter is different from the laughter of the child who is the only being capable of loving herself and embracing every moment without any awareness of the terror of the inevitable return of many similar moments. Cosmic laughter is instead the “Olympian laughter” of the “deeply wounded,”97 those, like Nietzsche, who have suffered greatly, who know eternal recurrence as an “abysmal thought,” but who still realize that they must embrace it with a child’s acceptance. It is the laughter of the lion, who has come home to Zarathustra’s mountain retreat resigned to the futility of all his Nay-saying and protesting– in short, a reformed Titan.98 It is also the laughter of the Daoist sage or Zen master who says “Yes” to anything and everything in the universe, even though at its core it is a faceless hundun.

Excerpted from N. F. Gier, Spiritual Titanism: Indian, Chinese, and Western Perspectives



Of the three metamorphoses of the spirit I tell you: how the spirit becomes a camel; and the camel, a lion; and the lion, finally, a child.

There is much that is difficult for the spirit, the strong, reverent spirit that would bear much: but the difficult and the most difficult are what its strength demands.

What is difficult? asks the spirit that would bear much, and kneels down like a camel wanting to be well loaded. What is most difficult, O heroes, asks the spirit that would bear much, that I may take it upon myself and exult in my strength? Is it not humbling oneself to wound one’s haughtiness? Letting one’s folly shine to mock one’s wisdom?…

Or is it this: stepping into filthy waters when they are the waters of truth, and not repulsing cold frogs and hot toads?

Or is it this: loving those that despise us and offering a hand to the ghost that would frighten us?

All these most difficult things the spirit that would bear much takes upon itself: like the camel that, burdened, speeds into the desert, thus the spirit speeds into its desert.

In the loneliest desert, however, the second metamorphosis occurs: here the spirit becomes a lion who would conquer his freedom and be master in his own desert. Here he seeks out his last master: he wants to fight him and his last god; for ultimate victory he wants to fight with the great dragon.

Who is the great dragon whom the spirit will no longer call lord and god? “Thou shalt” is the name of the great dragon. But the spirit of the lion says, “I will.” “Thou shalt” lies in his way, sparkling like gold, an animal covered with scales; and on every scale shines a golden “thou shalt.”

Values, thousands of years old, shine on these scales; and thus speaks the mightiest of all dragons: “All value has long been created, and I am all created value. Verily, there shall be no more ‘I will.'” Thus speaks the dragon.

My brothers, why is there a need in the spirit for the lion? Why is not the beast of burden, which renounces and is reverent, enough?

To create new values — that even the lion cannot do; but the creation of freedom for oneself and a sacred “No” even to duty — for that, my brothers, the lion is needed. To assume the right to new values — that is the most terrifying assumption for a reverent spirit that would bear much. Verily, to him it is preying, and a matter for a beast of prey. He once loved “thou shalt” as most sacred: now he must find illusion and caprice even in the most sacred, that freedom from his love may become his prey: the lion is needed for such prey.

But say, my brothers, what can the child do that even the lion could not do? Why must the preying lion still become a child? The child is innocence and forgetting, a new beginning, a game, a self-propelled wheel, a first movement, a sacred “Yes.” For the game of creation, my brothers, a sacred “Yes” is needed: the spirit now wills his own will, and he who had been lost to the world now conquers the world.

from Nietzsche’s Thus spoke Zarathustra, part I, Walter Kaufmann transl.



Me: what’s good man?

Nietzsche : “What is good? All that heightens the feeling of power, the will to power, power itself in man.”

Me: What are your fav songs?

Nietzsche : There begins the song of necessity the unique and irreplaceable melody there, where the state ends look there my brother’s. Do you not see it the rainbow in the bridges of the overman, the overman’s beauty came to me as a shadow oh my brother’s of what concerns me any more our God’s better than a man.

Me: How about your romance story going, are you already taken or what?

Nietzsche : Woman understands children but a man is more childish than a woman, in the real man the child’s concealed it wants to play. Go now you will go discover the child in man, that woman be a blazing pure and fine by the gemstone radiated by the virtues of a world that does not yet exist let the ray of a star shine in your love.

Nietzsche : A modern idea that is a false idea the european of today, stands far below the european of the renaissance further development is not by any necessity at all an exaltation, an elevation must strengthening in another sense there is a continuous success story of individual cases in the most various places and from the most various cultures which a higher type does indeed appear something which in relation to all of mankind is a kind of overman, humanity’s future God died now we want the over man to live

Me : *Laughs*

Nietzsche : Perhaps I know best why it is man alone who laughs; he alone suffers so deeply that he had to invent laughter. the vilest man of all nature’s have touched, dead flowers into the throat of all times, they’re gone!

Me : why don’t we talk about something else?

Nietzsche : that’s right!

Me : how was your weekend?

Nietzsche : Whoever fights monsters should see to it that in the process he does not become a monster. And when you look long into an abyss, the abyss also looks into you. I implore you to become ghosts of lies, behold I teach you the over man, the over man is the meaning of the earth that you will say the over man shall be the meaning of the earth, have you not yet heard anything of my children and that they are on their way to me, speak to me of my gardens of my Blessed Isles of my beautiful new species why don’t you speak to me?

Me : My weekend was great, i went to church on sunday with this progressive priest, so far so good

Nietzsche : God is a conjecture but I want that your conjecturing not reach further than your creating will could you create, a god and be silent about any gods but you could well create the over man not you yourselves perhaps my brothers, but you could recreate yourselves into fathers and forefathers of the over man and this shall be your best creating, I teach you the over man man is something that must be overcome what have you done to overcome in all creatures so far created something beyond themselves!

A god in his relation to other gods the need to show that as the consumption of man and mankind becomes more and more economical and the machinery of interests and services is integrated ever more intricately, a counter movement is inevitable. I designate this as the secretion of a luxury surplus of mankind aims to bring to light a stronger species a higher type that arises and preserves itself under different conditions from those of the average man!

Me : I mean, how was your day, is it great?

Nietzsche : what is great in man is that he is a bridge and not an end. What is great in man is that he is a bridge and not a goal. What is lovable about man is that he is a crossing over and are going under

Me : How about your job, is it going well?

Nietzsche : Task is to rule but a race with its own sphere of life with an excess of strength for beauty, bravery culture manners to the highest peak of the spirit and the firming race that may grant itself every great luxury, strong enough to have no need of the tyranny of the virtue, imperative rich enough to have no need of thrift and pedantry, beyond good and evil. A hothouse for strange in choice plants mankind is a rope fastened between animal and over man, a rope over an abyss, a dangerous crossing, a dangerous on the way, a dangerous looking back, a dangerous shuddering and standing still.

Me : Wait for second i need go to the bathroom

*Minutes After*

Me : Why the fuck, my cup of coffee is gone, come man I knew you drink them up!

Nietzsche : Convictions are more dangerous enemies of truth than lies.

Me : I can see that, your mustache is sweating.

Nietzsche : One must still have chaos in oneself to be able to give birth to a dancing star, Stung all over by poisonous flies, and hollowed like the stone by many drops of wickedness: thus did I sit among them, and still said to myself: “Innocent is everything petty of its pettiness!”

Me : Pulang dulu mas, mau angkat aer di rumah, tadi lagi masak aer, kelupaan saya tinggal. Udah terlanjur pesen uber.

Nietzsche : Ubermensch these belong together with every increase of greatness and heighten man there is also an increase in depth and terror, when ought not to desire the one without the other or rather the more radically one desires, the one, the more radically one achieves precisely the other. I do not want to be mixed in with and mistaken for these preachers of equality for thus justice speaks to me humans are not equal and they shouldn’t become so either. What would my love for the over man be if I spoke otherwise those who care most today ask how are human beings to be preserved. The Zarathustra is giving one and the first one to ask partial human beings be overcome.

Me : BODO  AMAATTTTT…. This conversation is over!

Nietzsche : Overman is in my heart that is my first and my only concern and not man not the neighbour, not the poorest, not the most suffering, not the best, Man is a rope, tied between beast and overman–a rope over an abyss… what can be loved in man is that he is an overture and a going under,

O my brothers, what I can love in man is that he is an over-coming and a down-going. And also in you there is much that makes me love and hope. In that you have despised, you higher men, that makes me hope. For the great despisers are the great reverers.

In that you have despaired, there is much to honour. For you have not learned to submit yourselves, you have not learned petty policy. For today the petty people have become master: They all preach submission and humility and policy and diligence and consideration and the long et cetera of petty virtues.

Whatever is of the effeminate type, whatever originates from the servile type, and especially the crowd-mishmash — that is what wishes now to be master of all human destiny — O disgust! Disgust! Disgust




Nietzsche thought that the universe was the manifestation of an underlying force which he called will to power. “This world is the will to power – and nothing besides!”, he proclaimed. Nietzsche characterized the will to power, the basic underlying essence of the universe, as “an insatiable desire to manifest power”.

In this lecture we will discuss what this means in an ethical context, or in other words, in the context of how one should live their life.

To do this, we will first take a look at Nietzsche’s views regarding Darwinian evolution and we will see that it was his understanding of evolution, or shall we say misunderstanding, which provided him with part of his motivation for formulating his doctrine of the will to power

In the year 1859 Charles Darwin published his famous work On the Origin of Species, and it was in this work that he elaborated his theory of evolution by natural selection.

The basis of Darwin’s theory is relatively simple: First of all Darwin posited  that all individuals within a species differ in some degree from all other individuals.

Most of these differences are insignificant, but  some are significant enough to provide the individual organism with advantages or disadvantages in their struggle for existence.

Those individuals with traits that are advantageous to their survival are ones more likely to reproduce and hence pass on these traits to their offspring, while those with traits that are disadvantageous to their survival typically won’t live long enough to pass on their traits.  This is Darwin’s famous principle which he called ‘natural selection’.

Darwin understood that natural selection was an unplanned and undesigned process – because of this an organism’s fate often lay in the hands of  chance:

“A grain in the balance will determine which individual shall live and which shall die, – which variety of species shall increase in number, and which shall decrease, or finally become extinct.” (The Origin of Species, Charles Darwin)

Darwin posited natural selection as being an undesigned process, however, he was unsure of whether there might be an overarching goal or purpose to the process of evolution  – some ultimate end all life was moving toward- and he never made any clear statement affirming or denying such an idea.

Yet there were many supporters of Darwin who were unshakeable in their faith that there was a purpose implicit in the process of evolution.

Herbert Spencer was one such individual; he was a prominent advocate of evolution in the 19th century – Spencer  coined the well known phrase ‘survival of the fittest’ and  popularized the term evolution – a term which Darwin had used only sparingly.

In the words of the historian of biology,  Peter Bowler,

“Spencer advocated a system of cosmic progress, which included a theory of the inevitable evolution of life toward higher forms.” (Evolution: The History of an Idea, Peter Bowler).

Spencer thought that implicit in evolution was a goal –  all life was moving towards this goal, and upon its attainment human beings would become  the ‘perfect’ creature which he called the “ideally moral man” – or in other words, individuals who are perfectly adapted to both their physical and social environment.

Nietzsche agreed with the general idea of evolution but was not directly familiar with the work of Darwin, and rather gained most of his understanding of evolution through the works of Spencer.

Despite agreeing with the fundamental idea of evolution,  Nietzsche was opposed to in particular two of Spencer’s ideas regarding the nature of evolution.

His first disagreement stemmed from Spencer’s belief that evolution resulted in the inevitable progress of life. In his book The Antichrist, Nietzsche revealed his dislike for such a view saying:

“Mankind surely does not represent an evolution toward a better or stronger or higher level, as progress is now understood. This “progress” is merely a modern idea, which is to say, a false idea.

The European of today, in his essential worth, falls far below the European of the Renaissance; the process of evolution does not necessarily mean elevation, enhancement, strengthening.” (The Anti-Christ, Friedrich Nietzsche)

The second idea of Spencer’s which Nietzsche disagreed with was the idea that all organisms ultimately strive after self preservation.

Spencer believed that, in  the words of Gregory Moore,

“the ultimate end of all conduct is the prolongation and increase of life – in other words, the preservation of the individual organism and the species to which it belongs.”

Nietzsche falsely assumed Darwin shared with Spencer the idea that all of an organism’s behaviours were aimed at self preservation, and it was this false assumption that led him to disagree with Darwinian evolution in favour of his own view of evolution based on the will to power.

Darwinian evolution, instead of claiming that all an organism’s behaviours are aimed at survival, states that behaviours which are advantageous are one’s which will be preserved via natural selection – however, it is important to note that according to Darwinian evolution, an organism does not explicitly aim at survival. This is where Nietzsche misunderstood Darwinian evolution.

The idea that all of an organism’s behaviours and actions are aimed at survival has its roots in thinkers who lived before the theory of evolution became popular in the late 19th century.  Arthur Schopenhauer, a philosopher born in the late 18th century and one who greatly influenced Nietzsche, thought  all things in this universe were manifestations of an underlying essence which he called will.

As will, all  life forms are dominated by a “blind striving for existence without end or aim”. All living creatures, including human beings,  were dominated by this irrational desire to remain alive. He called this desire the will to live.

Nietzsche was vehemently opposed to the idea that a will to live or drive to survive was the fundamental drive within all organisms. 

He thought the drive to remain alive was too cowardly a goal. Instead, he claimed that as will to power the  fundamental drive of all things was an “insatiable desire to manifest power. We will now examine exactly what such a statement means.

In his book Twilight of the Idols Nietzsche called himself an “Anti-Darwin” due to his rejection of the idea that organisms seek above all else the perpetuation and prolongation of their existence. In Beyond Good and Evil, Nietzsche  pinpointed the problem he had with this view:

“Physiologists should think twice before positioning the drive for self preservation as the cardinal drive of an organic being. Above all, a living thing wants to discharge its strength – life itself is will to power -: self preservation is only one of the indirect and most infrequent consequences of this.” (Beyond Good and Evil, Friedrich Nietzsche)

As will to power, the ultimate end of all living things was growth. Nietzsche expressed this idea in a number of  passages:

“It can be shown that every living thing does everything it can not to preserve itself but to become more.”(The Will to Power, Friedrich Nietzsche)

In another passage he  reiterates this idea:

“To have and to want to have more – growth, in one word – that is life itself.” (The Will to Power, Friedrich Nietzsche).

To say that as will to power all things have an insatiable desire to manifest power is to say that they have an insatiable desire for unending growth.

With this idea in mind, we will proceed to consider how  Nietzsche thought that we could maximize our own growth as human beings and therefore synchronize ourselves with the essence of the universe.

In order to grow and expand and thus fulfill the fundamental desire of life itself, Nietzsche thought it was first necessary to desire something – an individual who sits around without a care in the world is an individual who will remain stagnant.  “One must need to be strong”, Nietzsche tells us, “otherwise one will never become strong.”

He therefore believed that an individual must set a lofty goal that they desire to attain above anything else, and especially above what he thought to be the petty desire to feel content, as Nietzsche put it:

“That something is a hundred times more important than the question of whether we feel well or not: basic instinct of all strong natures…In sum, that we have a goal for which one does not hesitate…to risk every danger, to take upon oneself whatever is bad and worst: the great passion.” (The Will to Power, Friedrich Nietzsche)

When one sets a lofty goal and strives with all their might to attain this goal, they inevitably encounter resistances. These resistances, Nietzsche maintains, are not painful annoyances, but instead are necessary for growth to occur.

Pain, suffering, and being thwarted in one’s attempts to accomplish a goal are the necessary preconditions for growth and hence an increase in one’s power:

“…human beings do not seek pleasure and avoid displeasure. What human beings want, whatever the smallest organism wants, is an increase of power; driven by that will they seek resistance, they need something that opposes it – displeasure, as an obstacle to their will to power, is therefore a normal fact; human beings do not avoid it, they are rather in continual need of it.” (The Will to Power, Friedrich Nietzsche)

It is by overcoming the resistances which stand in the way of attaining a great passion that an individual fulfills the basic desire of all life – that being growth. For this  reason Nietzsche characterizes growth as an act of self overcoming.

As will to power, all life in desiring growth of necessity must overcome itself – he therefore claimed that  self overcoming is written into the fabric of the universe. In Thus Spoke Zarathustra  Nietzsche proclaims:

“And life confided the secret to me: behold, it said, I am that which must always overcome itself.” (Thus Spoke Zarathustra, Friedrich Nietzsche).

In conceiving the world as will to power, Nietzsche thought an individual could have access to a powerful motivating force.

In the end, Nietzsche thought, all that matters in life is how much one has grown and overcome their previous limitations as this determines how powerful one is, and in turn determines one’s worth as a human being.  All men are not equal, thought Nietzsche, the powerful individual, the one who is devoted to self overcoming, is the most valuable. He said:

“What determines your rank is the quanta of power you are; the rest is cowardice.” (The Will to Power, Friedrich Nietzsche)

It is important to note that Nietzsche didn’t think the ideally powerful individual was a physically strong individual or even an individual with power over others – psychological and spiritual strength represents the ultimate power, he thought, and it matters more that one has power over one’s own self rather than power over others.

And in order to achieve power over one’s own self, Nietzsche thought it necessary to set a lofty goal and strive with all one’s might to achieve such a goal. In doing so, an individual will live a life of self overcoming, and thus fulfill one’s purpose as a manifestation of the will to power.