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.




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


The burden of “Others”


There is no task more demanding, more insufferable, and altogether more burdensome than that of being forced to live in a world with the “Other.”

A great philosopher once said that 5/6 of the population deserves nothing but contempt. Yet some days it feels  even this figure is a bit too optimistic.

How wonderful it would be if this were all an illusion…one that could  be changed with a sufficient expression of will in which one could destroy all that is in order to create a new.

This burden is so exhausting that it drains whatever life I have left right out of me. Everyday I wake up with the novel hope of wishing for nothing more than not being bothered by others.

This is why all true individuals of higher intellect or authentic creative tendency have resigned themselves to deep and contemplative solitude. How rapturous it would be to renounce this life and retreat into barren existential solipsism — to reflect upon myself and the nothingness that awaits me.

How dreadful it must be that one would rather face the angst-inducing nothingess of his own existence rather than partake in small talk with a passerby?



All attempts at rationalizing death are inevitably doomed from the start. This futile attempt to “abstract” death away from its organic relation to life is demonstrable of the sheer terror death inspires within us. Moreover, it demonstrates a stubborn unwillingness to confront death in its most bitter and concrete form.

The rationalization of death is nothing more than the objectification of death. As such, it is to treat death as if it is something transcendental and altogether separate or isolated from existence. For what is involved in rationalizing as such but anything other than the imposition of a generalized abstraction onto concrete existential phenomena?

The objectification of death into something “general,” (e.g., ‘one dies’), at the expense of coming to terms with death as our own concrete reality (e.g., I am dying), no matter how futile and vain, is nevertheless understandable in light of the sheer terror of confronting the nothingness underlying existence.

There is no other way around it: death is terrifying. The very fact that the intellect can provide no explanation, justification or reason for it strikes us at the very core of our being. It is a paralyzing terror — usually perceptible only in the agonies of near-death or the blackest depression.

How does one take responsibility for the fact that he will die (in the most concrete and personal sense)? How does one come to terms that, without death, there could be no life?

For those obsessed with death (and especially their own), death is the ultimate paradox — the paradigmatic case of the absurdity of existence. For even when death becomes salvation from the endless sufferings of existence and the light at the end of the blackest melancholy — one will always be tempted to come to terms with death on intellectual, or rational grounds.

But the very fact that we are thrown into this world for a mere moment, under the most dreadful circumstances, only to be thrown again back into the darkness of non-existence, is the apotheosis of the irrationality of existence.