Anarchonomicon - “For The Love Of Nietzsche” Ep1： The Psychology of the Eternal Womanly

00:00:00 They will chain you, like Prometheus, to a rock, where the memory of your own greatness

00:00:15 will gnaw you.

00:00:19 Hello, glorious listeners.

00:00:21 So I have something special for Narconomicon veterans.

00:00:24 Those of you who follow my close reading of William Gailey Simpson's Which Way Western

00:00:29 man which if you haven't once this episode is finished go back and check it out but for but

00:00:37 those of you have balled which way western man will know my co-host for that series friend hilder

00:00:42 she is one of the most extraordinary people i have ever met she seemingly has most if not all

00:00:48 of friedrich nietzsche's collective works fairly close to memorized and she is truly one of the

00:00:55 great gentlewoman scholars and philosophers on the subject on any subject despite having no

00:01:04 institutional backing and having pursued the topic almost entirely out of a passionate spiritual

00:01:10 and philosophical love for the topic and Nietzsche just in her spare time indeed it took some time

00:01:19 to figure out just how expert she was and how much effort she had poured into the matter

00:01:23 You see, her great achievement, the podcast she had produced, Deep Diving, Friedrich Nietzsche, and Women, it had disappeared entirely.

00:01:36 I dug and I managed to figure out the story. 0.99

00:01:39 In a fit of feminine, romantic, desponding rage, Brunhilde had deleted the entire series. 1.00

00:01:46 had gone in, deleted her released episodes, her scripts, her drafts, her recordings, 1.00

00:01:52 backup files, everything, deleted a 10-episode podcast series that spanned over 20 hours

00:02:01 in a fit of artistic, despairing rage, which she came to regret.

00:02:07 And the only evidence left in the world that the For the Love of Nietzsche podcast had ever existed

00:02:15 was one or two interviews she had done promoting the series on obscure podcasts when it was out.

00:02:22 Uh, that is, until now.

00:02:27 You see, unbeknownst to her, but discovered by me, 0.79

00:02:31 a scammy Chinese website had scraped her podcast and copied it as a means to try and fish personal data and ad dollars. 0.55

00:02:39 and so I now have the last preserved mp3s of the for the love of nietzsche podcast 0.51

00:02:47 on planet earth what was thought to be lost to time I have pulled from the digital gerb to island

00:02:55 that is the fifth page of google search and I am bringing that to you today before our own

00:03:03 Bernhilder, Maynard Raving on Twitter and Substack, was my co-host discussing Which

00:03:08 Way Western Man. And before she started her excellent new podcast series, Mrs. Maynard

00:03:14 Raving here on Substack, this is all in the show notes, these links. She went by Vivian Magdalene

00:03:21 and produced a 20-hour scripted and edited deep dive into Nietzsche's writings and opinions on 0.92

00:03:27 women, sex, dating, and that uniquely feminine will to power that's

00:03:33 ethereally impossible to grasp. With her consent over the next few months, I am going to be 0.93

00:03:42 re-releasing in full the For the Love of Nietzsche podcast here on the Anarchonomicon podcast,

00:03:49 both to immortalize her work somewhere that she can't delete it again, and to help promote her

00:03:54 new podcast, Mrs. Maynard Raving, which is again linked in the show notes and has interviews with

00:04:00 recurring Anarchonomicon guests like Eshlas of the legendary God Sword article and is already

00:04:08 making waves on Subzac. I'm linking the direct RSS feed to Mrs. Maynard Raving as well in the show

00:04:17 notes and the RSS feed to the Narcnomicon podcast below in the show notes as well. I just, I realized

00:04:24 this the other day, Substack for some reason makes it hard to grab the RSS feed on mobile.

00:04:32 Specifically on mobile, if you try to grab the RSS feed on your phone, it hides it on you, which of

00:04:38 course, if you're looking for an RSS feed, you're on your phone trying to add it to your podcatcher.

00:04:43 anyway that link is in the show notes episode so that you can can grab it and subscribe subscribe

00:04:50 subscribe both to this podcast but also to the mrs mina raving podcast so follow those links

00:04:58 subscribe to bryn hilder here on substack and over on twitter and listen along across the next few

00:05:04 months as the for the love of nietzsche podcast comes out out as bonus episodes in your regular

00:05:10 in your regular Anarchonomicon podcast feed. So without further ado, for the first time

00:05:17 in maybe five years, this is the For the Love of Nietzsche podcast.

00:05:26 Hello and welcome to the first episode of For the Love of Nietzsche. I want to start today by

00:05:33 considering a charge of misogyny that I regularly hear leveled against Nietzsche, and the epigram

00:05:42 that I am affixing to this episode is a quote from The Gay Science. The poison by which the 0.93

00:05:49 weaker nature is destroyed is strengthening to the strong individual, and he does not call it

00:05:55 poison. When I read the things that Nietzsche says about women, I don't feel hated. And I'm

00:06:03 operating on the definition of the word misogyny as hatred of women. I feel judged oftentimes

00:06:12 when I read what Nietzsche has written about women. I find myself wanting in several of the

00:06:19 qualities and characteristics that Nietzsche describes as the complete woman or the natural

00:06:26 woman. By these things, I think he means essentially a healthy woman, a beautiful woman,

00:06:34 a fertile woman. I am not personally a very healthy woman, and I know this about myself.

00:06:41 It is sometimes embarrassing when other people notice and comment on my poor health, but I don't

00:06:48 really feel offended if somebody notices it. It's hard to hear the truth sometimes, but I don't know

00:06:54 that it's offensive. The truth hurts and it can hurt. And like the epigram that I began the

00:07:02 episode with, it might poison a weaker nature. To have to hear a hard truth might make a weaker

00:07:09 nature sick. But I think that a strong nature can hear the truth and become strong. It might be a

00:07:17 bitter medicine, but it isn't necessarily poisonous to a stronger nature. I believe

00:07:24 with Nietzsche, I think that my health, as well as all the aspects of my being, are a piece of fate

00:07:32 and that I don't have to defend myself on account of fate, right? It's out of my control. It's not

00:07:38 a function of my will or my choice. It is, I am a set of conditions, and those conditions

00:07:46 incarnated into a matrix of so many other conditions, a whole history of the universe,

00:07:54 really, over which I don't have any control. I can't change, and no one else can change it for

00:08:01 me. I think being a woman and all that that entails is also my fate. I didn't choose to

00:08:08 come into this body, but here I am in a woman's body nevertheless. There are things about being

00:08:13 a woman and especially being a less than beautiful, less than healthy woman that hurt me, that make me 1.00

00:08:21 sad, frustrated, angry, scared, overwhelmed. There are some ways in which I am a very good woman and 1.00

00:08:28 a healthy and powerful woman. But I don't want to accept blame for my bad qualities or credit for

00:08:37 my good qualities. I don't want to run around the world looking for somebody else to blame

00:08:43 for the things about my life that aren't going well or the things about my nature that are less

00:08:48 than ideal. I do feel actually compelled to do that sometimes, but I'm unwilling to submit

00:08:54 myself to that compulsion. I don't want to obey the tyranny of that impulse to find someone to

00:09:03 blame for whatever it is in my life that causes me suffering, whether it's me or somebody else,

00:09:10 some other group, some ideology, some social construct or social system. I want to just leave

00:09:19 it at the goodness and badness of my nature is up to fate. It's not to my credit or my fault.

00:09:24 it's just what happened to me. I'm under the impression that in the culture in which I live

00:09:29 in 2023 America, that we are all too sophisticated, anti-religious, and scientific. We are moderns,

00:09:39 we are progressive, and we don't believe in quaint ideas like fate. Such things are

00:09:45 unscientific and superstitious. I think we think of ourselves as people who have free will,

00:09:51 who choose our lives who author our destinies that's all well and good and i'm not sure that

00:09:59 you can really prove it either way but when i feel that i am the author of my own fate i feel

00:10:05 that i have to be ready to defend myself constantly against some other person or some

00:10:11 other group of people that thinks that i am doing something wrong i am so easily wounded by this

00:10:17 implication of my wrongness. And then I get from that place of being wounded, I feel compelled to

00:10:25 wound the person in turn, to pay them back in kind, if only by saying or thinking or even just

00:10:33 feeling that they are somehow more wrong than I am. And that's fine. There's nothing wrong with

00:10:39 that. I just don't have the energy to live that way. I don't have the energy to constantly defend

00:10:45 myself or to really feel like I need to attack and criticize people who don't agree with

00:10:51 me, even though that is that is what I'm about to do is criticize feminism and the

00:10:58 type of women and men who levy the charge of misogyny against anybody who does not agree

00:11:06 with their view of woman and their worldview, their value system and their ranking of the

00:11:14 sexes. I understand the appeal of feminism. Like I said, I am not a complete woman. I'm not a 0.99

00:11:22 terribly healthy woman. I'm not really moving from power to power in my life. I feel frustrated

00:11:28 pretty regularly and disappointed, sometimes devastated even, by the circumstances of my life 0.98

00:11:36 and by my failed hopes and as a young woman is a perhaps stupider woman than I am now I thought 0.92

00:11:45 that it was easier to believe that that pain which is just part of life it's just natural 0.95

00:11:53 it's just part of existing in a conditional organism but I really wanted to find someone

00:12:00 to blame for that pain maybe blaming myself a lot of the time but also looking outwards and trying

00:12:07 to blame someone else and it's easy it's easy to do that blame is an easy game to play i wanted to

00:12:14 jump on the bandwagon of beliefs that everything going wrong in my life was someone else's fault

00:12:20 or that being healthy and fertile didn't really matter or i have intrinsic value outside of these

00:12:28 natural functions of fertility and reproduction, it's easier essentially to accept the articles of 1.00

00:12:34 the feminist faith. Like, for example, that men and women are the same and that there's this 0.89

00:12:41 unnecessary and arbitrary social system that is repressing women in favor of men that has,

00:12:48 throughout all of history and time, been geared against women and motivated by oppressing them.

00:12:56 other articles of that feminist faith are that all people are equal and that people have intrinsic 0.64

00:13:01 value right that what we do doesn't matter it's just that we are human that gives us value 0.99

00:13:06 it's what in what's inside that counts some other articles of that faith are that gender roles are

00:13:13 just social constructs they're just invented they're arbitrary they can be uninvented and

00:13:18 recreated at will and that the conditions of our sexual attractiveness are prejudices that they're

00:13:25 just biases that we've been conditioned to believe and that we can condition ourselves to believe

00:13:30 otherwise or there's the belief that women don't really need to have babies that's not what makes

00:13:36 women valuable or happy and that maybe women even shouldn't have babies because it's too impactful 0.71

00:13:43 negatively to the climate or the environment or because there are so many miserable people alive 0.92

00:13:50 already, that we shouldn't be making any more miserable people, that it's like morally wrong

00:13:54 somehow to bring babies into this awful world. It would just be, I just think it's easier to 0.99

00:14:01 hate someone else for hating you than to have to have contempt for yourself or maybe even

00:14:07 dislike yourself, to have to be really disappointed in yourself. And I think that's founded again on

00:14:14 this idea that we are moral agents and that we have free will, that we're choosing our lives

00:14:19 somehow that the way that we live and the experiences that come to us are a function

00:14:24 of our will and then we extend that belief in the effectiveness of the will and the freedom of the

00:14:29 will we extend it to society at large right if i'm making the choices that determine my own life

00:14:35 experience then on a group level as a social unit we can make choices together that determine the

00:14:42 experiences of all of the members of the group and that should right we make this moral evaluation

00:14:48 we should be making choices that make life more fair, more equitable, more just, easier,

00:14:55 more convenient, less painful, without suffering, disease, loss, pain, etc. So I bought into that.

00:15:03 I was on that bandwagon for a while, but it just didn't really feel good. It didn't deliver

00:15:09 the sort of medicinal properties that it promised. I think maybe just for the reason that things that

00:15:16 are easy don't really make you stronger. They don't actually make you healthier. Like the

00:15:22 medicine that tastes sweet isn't really the medicine that's going to help your body purge

00:15:27 itself of whatever sort of poisons might be inhibiting the highest order functioning of

00:15:35 your body. And those poisons can be for sure chemical, physical, but also I think ideological

00:15:41 and psychological. And it's harder to believe the opposite of all of these articles of faith that

00:15:50 I've delineated here. It's harder to believe that people have different values, that not everybody

00:15:55 is created equal, that men and women are different and maybe even irreconcilably different in some

00:16:03 ways, that gender roles are a reflection of those natural differences that can't necessarily be

00:16:10 erased and aren't arbitrary they're not invented like that maybe being sexually attractive really

00:16:17 does matter to the sort of health and enjoyment that you can experience in your life and that

00:16:23 the qualities that make people attracted to the opposite sex aren't just arbitrary and that they

00:16:30 do matter they have import and that import is they determine how well-mated you get to be

00:16:37 and how successful you are in what is every living organism's, I think, most basic function

00:16:44 besides surviving. And Nietzsche would argue that survival isn't even the basic function of life,

00:16:51 that rather the will to power is the basic function. But certainly the will to power

00:16:55 expresses itself in reproduction. The will to power is the drive, if you will, to overcome

00:17:03 oneself, to create beyond oneself, to take something that is other and make it into the

00:17:08 self and then to overcome that self in the next step. So reproduction is one of the most perfect

00:17:16 exemplary instantiations of the manifestation of the will to power. You take what is other than

00:17:24 you. If you are female, that is male, right? If you are male, what is other than you is female. 0.99

00:17:29 you take that and you make it into yourself through sexual union and then together you both 1.00

00:17:35 create beyond yourselves to make this baby so that seems to be harder for an ugly woman such 0.99

00:17:43 as myself to swallow a more bitter medicine but it's also more true and there's something

00:17:49 good that bitterness does to my system it like cleans out my heart and my stomach my liver and

00:17:56 my lungs, it frees them from the friction and the heat of that friction of wanting so badly to

00:18:03 believe something that doesn't actually match my experience or really fundamentally relate to

00:18:09 reality in any way. This is called cognitive dissonance, right? That you believe in something

00:18:14 that isn't true and it's expensive. Energetically, psychologically, it's very expensive to constantly

00:18:21 be creating that friction of pushing against reality with your beliefs, of resisting reality

00:18:27 with your beliefs. And this isn't an issue of right or wrong or good or bad. It's an issue of

00:18:32 taste. And my taste simply prefers a hard truth to cognitive dissonance. So when I read Nietzsche,

00:18:39 and he may be a misogynist by the definition that feminism affixes to that idea, I nevertheless,

00:18:47 less when I drink the bitter medicine that he has offered, this poison by which perhaps a weaker

00:18:54 nature would be destroyed, it strengthens me, actually. It makes me stronger. And I don't

00:19:00 call it poison, right? I don't feel hated by what I take away from Nietzsche. I feel stronger.

00:19:07 On the other hand, when I do join or have in the past joined the crusade against misogyny,

00:19:14 which is what I mean when I say feminism, right? There's this definition we're going to get into

00:19:19 in just a moment of what misogyny is. And I think feminism can in some ways be understood as the 1.00

00:19:25 crusade against that thing, against misogyny. Anyways, when I drink that medicine that's on 1.00

00:19:31 offer from that creed, feminism, however much sweeter it tastes, right? However much easier 1.00

00:19:38 it is going down I feel more sick after I've swallowed it weaker and oppressed it's like when

00:19:45 you get really really hungry and you eat candy it just makes you sick because candy isn't actually

00:19:51 what you needed you needed some meat and some bitter greens and some potatoes so maybe according 1.00

00:19:58 to the definition that the haters of the haters of no woman the feminists the definition they give

00:20:05 to misogyny yeah maybe by that definition Nietzsche is a misogynist and maybe I am too 0.76

00:20:10 according to the definition that I read on Wikipedia women can also practice misogyny

00:20:17 against themselves you're like conditioned it's like Stockholm syndrome but I I don't know really

00:20:23 all of the labyrinthine interiors of my own psychology but my feeling about myself is that

00:20:29 I actually really love myself, that I am very concerned for my own well-being. I'm very selfish

00:20:36 and I want to feel good. I want to be strong. I want to be powerful. I want to be courageous.

00:20:44 I want to make love offerings on the altar of life, right? I want to love life. I want to orient

00:20:49 myself to life in such a way that I accept life on life's terms. And when I read Nietzsche, I feel

00:20:55 more capable of doing that i do feel that i've treated myself better after i take in his ideas

00:21:02 when i do feminism when i believe those ideas that there's this generations long like thousands

00:21:09 of years long cross-cultural worldwide conspiracy to hate and oppress me i feel i think understandably

00:21:17 quite weak and enervated by that idea it doesn't make me feel that i have any power over myself

00:21:24 or my life. And whatever action it motivates me to perform, it's motivated by resentment, right?

00:21:31 By this vindictive feeling of the desire to wreak vengeance on those who have wronged me. And

00:21:39 however intoxicating that feeling may be, it is literally intoxicating. Like it literally fills

00:21:47 me up with toxins. None of this is, though, nothing that I'm going to present here is any

00:21:53 sort of argument i'm not really attempting to be rational i am a woman after all and i feel

00:22:00 i feel right that's how i operate i i run on feelings and then i use words and concepts to

00:22:08 rationalize my feelings and my instincts i can use words to make a story about why my feelings

00:22:15 are justified or correct but at the bottom of it it's just a bunch of ceilings i think generally

00:22:22 speaking that's how all humans work regardless of gender but i think what's wonderful about being a

00:22:29 woman and nietzsche recognizes this too we'll see is that i'm actually more in touch with my feelings

00:22:34 i'm more intimate with my instincts i'm more aware of them and in a sort of better surrendered

00:22:41 relationship to my instincts and i think our instincts they're derived naturally they are

00:22:49 the result of the evolutionary processes that brought humanity into being. It is the way in

00:22:55 which our organism interacts with the real world, right? The phenomenal, sensational, physical,

00:23:02 here and now real world are the best way to survive in that world. Those things have been

00:23:09 encoded into us through our instincts. So I value that skill in myself. And I think we'll see

00:23:14 Nietzsche also values that skill in woman. Let's look at the Wikipedia provisioned definition of

00:23:22 misogyny. I like Wikipedia for this purpose. I think it does a really good job of encapsulating

00:23:29 the morality of the herd, like the consensus of the many, right? What most people think is

00:23:35 quote unquote good and what most people think is quote unquote bad. The other great tool for that

00:23:40 is chat gpt if you ask it a question like this it will regurgitate this herd morality the consensus

00:23:48 opinion about what is right and what is wrong and all of the definitions of these terms we use to

00:23:56 indict people and condemn them for whatever sort of morally inappropriate behavior they may be

00:24:02 committing the definition on wikipedia of misogyny is quote hatred of contempt for or

00:24:09 prejudiced against women. It is a form of sexism that is used to keep women at a lower social 0.99

00:24:16 status than men, thus maintaining the social roles of patriarchy. Misogyny has been widely

00:24:22 practiced for thousands of years. It is reflected in art, literature, human, social structures,

00:24:28 historical events, mythology, philosophy, and religion, world, end quote. So this, the first

00:24:35 thing that strikes me in this definition is that misogyny, the way that they talk about it, it's

00:24:40 very, it's personified. It seems to be an agent. It's like a thing. And it's this nefarious force

00:24:48 or agent wreaking havoc on the world. And it's been doing so since the dawn of human history

00:24:54 for thousands of years. Throughout all of history, there's been this patriarchal conspiracy against

00:25:00 woman, right? It sounds like a demon, maybe just metaphorically speaking, but I assume that

00:25:06 the mis-misogynists, the haters of the misogynists, they really want to exercise this demon and they

00:25:12 really see it as something evil. But let's look, let's compare some of the things that Nietzsche

00:25:17 says to see if his words and opinions fit in with this description, this definition of misogyny.

00:25:23 I want to start with Eke Homo. This is in chapter two, I believe, section five. It's a long passage, but I think it's a good summary of Nietzsche's view on women and also on the subtype of woman that he calls emancipated women, which I think would be strongly related to what we understand today to be feminists.

00:25:45 there may be like the first wave feminists but i think it's a similar motivation that drives

00:25:50 their ideological mission so i'm going to read just a little bit at a time and then break into

00:25:58 it and make commentary and sometimes the commentary is going to be really expansive

00:26:01 bear with me and we'll get through the whole passage over the course of the episode at the

00:26:08 beginning we'll start actually this is not the beginning of this particular section it's about

00:26:12 halfway through, but it's the beginning of where Nietzsche starts to talk about women.

00:26:17 Quote, morality, the Circe of mankind, has falsified everything psychological root and

00:26:24 branch. It has demoralized everything, even to the terribly nonsensical point of calling love

00:26:31 unselfish. A man must first be firmly poised. He must stand securely on his two legs. Otherwise,

00:26:39 he cannot love at all. This, indeed, the girls know only too well. They don't care two pins

00:26:45 about unselfish and merely objective men. End quote. Girls, in my experience with girls,

00:26:54 do not care two pins about unselfish and merely objective men. I think this is otherwise known as

00:27:01 the nice guy problem. I think sexual attraction, or lack thereof, is deeply grounded in instinct,

00:27:08 And I'm going to refer to sexual attraction a lot in my argument, even though, like I said, it's just my feelings about this issue, because it is so deeply connected to instinct and it isn't so easily perverted by reason, by our better judgment, quote unquote, by the ideas and the ideologies that we adopt about this better world that our hearts know is possible, to quote Charles Eisenstein.

00:27:35 so appealing to this underlying reality which our instincts represent of sexual attraction

00:27:42 i'm going to say the men to whom women are attracted physically are not the sort of

00:27:48 unselfish and merely objective men because men that are unselfish and quote-unquote merely

00:27:54 objective those qualities of their character are related nisha believes everything about our

00:28:00 character is related to our physiological underpinning. The substrate of our body is what

00:28:06 brings forth the actions of our character. So to be an unselfish man, a man who's not concerned

00:28:13 with his own well-being, to be a man who is objective, which means, right, that he's not

00:28:18 really in touch with his own instincts. Like he's not interested in what his body requires and what

00:28:23 life requires of his body. He's trying to step away from that to get a less passionate perspective

00:28:29 on reality those men are also going to be probably less attractive physically less powerful men

00:28:36 physically less beautiful men and the men that women are attracted to physically are the men

00:28:44 that they want to propagate they will accept these men's genes in the form of their seed through 0.79

00:28:51 sexual intercourse and they're going to take responsibility for that man's genes by growing

00:28:56 that baby in their body and providing it primary care when it's born. So in a sense, it's the men 0.66

00:29:03 to whom women are attracted physically that are the men who are correct, if only in the sense 0.97

00:29:09 that their genes will propagate into the next generation. The opposite of this is true. Both 0.99

00:29:15 of the opposites to this statement are true. I'm not going to spell it out because one of the

00:29:21 opposites of this statement is just right a fair statement it's just it equalizes the the criticism

00:29:27 here and aims it at both genders but there's another opposite to this statement that is also

00:29:32 true that i'm not going to spell out because it doesn't have anything to do with equality and

00:29:36 will probably hurt the feelings of those people who are lower in the hierarchy and hurt people

00:29:42 hurt people as they say hurt feelings generate resentment in lower beings or oppressed people

00:29:49 and that resentment is powerfully motivating to revenge, to punishment. So I will spare myself

00:29:57 from that. Let's go back to Nietzsche. Quote, may I venture to suggest incidentally that I know

00:30:04 women. This knowledge is part of my Dionysian inheritance. Who knows? Maybe I am the first 0.99

00:30:10 psychologist of the eternally womanly. Women all like me. But that's an old story. Save of course 0.99

00:30:18 the abortions among them, the emancipated ones, those who lack the wherewithal to have children. 1.00

00:30:24 End quote. So the feeling is mutual. Nietzsche also likes all women. He claims all women like him. 0.95

00:30:31 I think he likes women. Not all women. I misspoke, right? Nietzsche likes women. But he also dislikes 0.56

00:30:39 emancipated women or feminists, women who do not or cannot have babies, right, who lack the

00:30:46 wherewithal to have children. Does this make him a misogynist? He doesn't dislike all women,

00:30:52 but only those women he qualifies as abortives or unhealthy, essentially. So there's an assumption 0.62

00:30:59 here that health corresponds to fertility. I'm not a doctor, thank God. I'm not a scientist either.

00:31:04 I don't know facts. Like I said, this is all feelings. I know that I feel as beautiful and

00:31:12 as powerful as I possibly can feel when I'm ovulating, right? When I'm most fertile. That

00:31:18 doesn't necessarily say anything about what's true. It's just a feeling that I have about myself.

00:31:24 So Nietzsche disproves of unhealthy women, but he also, to be fair, to be an equal opportunity

00:31:31 offender, as they say, seems to disapprove of, or at least criticize, unhealthy men. He criticizes

00:31:38 decadence, generally speaking. Decadence, right, that word comes from the word decay. It means

00:31:43 decaying, corrupt, weak, unhealthy. And the decadent type is also the all too many. Most 0.70

00:31:51 people are not well. It's the very few that are really well, that are vibrant. Nietzsche says,

00:31:57 quote, well, in the mouth of his Zarathustra, he says, quote, full is the earth of the superfluous.

00:32:03 married is life in the mouth of his zarathustra nietzsche says full is the earth of the superfluous

00:32:11 marred is life by the many too many he says in another place that much that is ripe for death

00:32:19 has been preserved by the moralities of pity in nietzsche's opinion i would hazard to say

00:32:26 he thinks that it's actually kinder in at least some situations both to the decadent or the ill

00:32:35 person and also to life generally speaking that such people should be left to their fate rather

00:32:42 than saved from their fate decadent people suffer from life and because misery loves company they

00:32:51 teach other people to suffer from life as well. Let's look at a short parable that Nietzsche

00:32:57 writes in the Gay Science. This is section 73, and it's called Saintly Cruelty. Quote, 0.50

00:33:04 a man holding a newly born child in his hands came to a saint. What should I do with this child? He

00:33:10 asked. It is wretched, deformed, and has not even enough of life to die. Kill it, cried the saint 0.97

00:33:18 with a dreadful voice, kill it, and then hold it in thy arms for three days and three nights to 1.00

00:33:24 brand it on thy memory. Thus will you never again beget a child when it is not the time for you to 1.00

00:33:32 beget. When the man had heard this, he went away disappointed, and many found fault with the saint

00:33:38 because he had advised cruelty, for he had advised to kill the child. But is it not more cruel to let

00:33:46 it live? Ask the saint. I will handle this passage with kid gloves. It obviously defies the basic

00:33:55 moral sentiments of our modern culture, but it does reminisce the moral sentiments of our

00:34:02 ancestors. European people, as well as probably all other races of people, not presently, but

00:34:10 certainly in the past understood the necessity of this saintly cruelty and they practiced this 0.78

00:34:17 cruelty as this cruelty of kindness as it was necessary to do so you could even interpret the

00:34:25 harsh and sometimes capital punishments for those infractions that we would consider relatively minor

00:34:31 today and infractions like thieving or hunting on the king's land you could interpret the the

00:34:39 harshness with which people were punished for those things, even up to being killed, as a similar

00:34:44 sort of saintly cruelty. If you imagine that in the minds of our ancestors, how they might think

00:34:53 about these types of people as somebody who has a fate, right? They believed in fate, even where

00:34:58 we don't. But their fate involved more suffering and struggle than it did strength. They had more

00:35:05 pain in their life than they did have the power to overcome that pain or to metabolize it. And it

00:35:11 drove them to the point of ascending against the privileged or the higher classes and appropriating

00:35:17 the wealth of those classes for the sake of their survival or for the sake of their family's

00:35:21 survival. If this was the case, right, perhaps it was easier for that person no longer to live than

00:35:29 to continue to struggle on in such desperation. I'm not saying anything about whether or not

00:35:35 this is right. I'm just putting us in the mind of our ancestors. And I am saying that they did

00:35:40 think that this was right. It's an illustration of the fact that morality is relative. It's

00:35:47 needed, it's necessary, but it's conditional. It depends on the situation in which we find

00:35:53 ourselves. And our ancestors lived in a more endangered situation. Everybody had only

00:36:02 sufficient strength really to survive. You couldn't outsource your survival needs to

00:36:07 the power of technology in the same way that we do today. What you had embodied in yourself and

00:36:12 in your small community was all you had to survive. And there was only a certain load that

00:36:18 the community could tolerate, right? There were only a certain number of people who did not

00:36:24 contribute to the community that the community could nevertheless take care of. It was basic

00:36:29 economics. It's a supply and demand question, really. And the morality arises from the

00:36:37 recognition of that reality. It's really horrifying to us today, and it seems morally

00:36:42 reprehensible, but it was considered morally sound by our ancestors who lived much harder

00:36:48 lives than we do, whose existence was much more precarious than our own, who had to be

00:36:54 harder and more precarious themselves in order to survive such a demanding environment.

00:37:01 In The Genealogy of Morals, this is the first essay and section number 10, Nietzsche explains

00:37:07 that as a community grows in both size and in strength, it can be more lenient with its criminals.

00:37:14 When it's small and endangered, it has to be more harsh. Quote, as it grows more powerful,

00:37:19 the community tends to take the offenses of the individual less seriously.

00:37:24 because they are now regarded as being much less revolutionary and dangerous to the corporate

00:37:29 existence as the power and the self-consciousness of a community increases so proportionately does

00:37:35 the penal law become mitigated conversely every weakening and jeopardizing of the community

00:37:42 revives the harshest forms of law the creditor has always grown more humane proportionately as

00:37:49 he has grown more rich. Finally, the amount of injury he can endure without really suffering

00:37:55 becomes the criterion of his wealth. End quote. In addition to this, Nietzsche goes on to imagine

00:38:02 that a state, a community, a society could become so powerful that it wouldn't even need to punish

00:38:07 its criminals at all anymore. It would forbear towards any injury, towards itself graciously

00:38:13 and without reprisal of any kind.

00:38:17 And perhaps our modern communities,

00:38:19 our modern states have reached such a state

00:38:21 of consolidation and power.

00:38:22 And that's why our morality has shifted so strongly

00:38:25 in favor of preserving everything which is disadvantaged, 0.95

00:38:30 everything which would otherwise die,

00:38:32 except for the interference of the community.

00:38:35 We are not really threatened as a race, right?

00:38:39 There's 8 billion people on the face of the planet now. 1.00

00:38:42 And our individual communities, especially in the modern, fully developed West, we're not so easily threatened by the ill people in our communities, the disabled people, the criminal types. 1.00

00:38:54 We can absorb the negative consequences of their behavior or the cost of their sustenance because of how much power we have. 1.00

00:39:05 we don't need to we don't need to kill people because we can afford to take care of them

00:39:10 and we can afford to forbear with them patiently and graciously if they sin against the community

00:39:18 right if they're seething or conning people or causing disadvantage to the community it's not

00:39:26 so much that the advantage we enjoy doesn't outweigh it significantly life is Nietzsche says

00:39:32 the will to power and that means that life and whatever organism is alive so that includes a

00:39:37 community and a state life accumulates power so it's like charging a battery right but it also

00:39:44 discharges that power the will to power is both it's both gathering strength and it's also

00:39:49 discharging strength i think maybe we're in a moment as a culture of discharging a huge amount

00:39:56 of power. And power is the ability to do work. But I think that power was probably accumulated

00:40:02 by our ancestors, by those communities that preceded us, that had a much more stringent

00:40:09 morality, that had a much, like I said, harsher and severe attitude towards that which was weak 0.92

00:40:15 or sickly or deformed than we currently have. But that harshness, that sort of porosity in the way

00:40:21 that the community was organized even to the extent of who was allowed to live in that community

00:40:26 that organizational power accumulated charge in that battery and now we are able as the

00:40:33 beneficiaries and the inheritors of that ancient morality that morality that is opposite to our

00:40:39 present morality we are able now to discharge the power that was accumulated by our ancestors

00:40:46 it's possible right that that battery will run low or that it will run out even at some point

00:40:52 and at that point the morality will respond i think there will be more austere measures

00:40:58 like nietzsche says every weakening and jeopardizing of the community revives the harshest forms of

00:41:06 that law i don't know if this will happen i don't know when this will happen maybe we'll get there

00:41:11 soon i have no way of predicting how that charging and discharging of the community battery will play

00:41:20 out but i can tell that we are currently in a place of preserving and keeping alive whatever

00:41:25 can be preserved and that goes along with the moral evaluation that this is good and that we

00:41:31 should do this and this moral evaluation this morality is the morality of christianity that's

00:41:38 the morality that we've inherited in the West, even though we're not very religious as a group

00:41:43 anymore. And many of us are even atheists. I think atheists tend to be some of the most like

00:41:49 morally Christian types of people. We still have that morality, even though we don't have all of

00:41:55 the religious ritual and the beliefs that go along with that morality, or we've lost some of them,

00:42:00 like beliefs in the metaphysical plane of imaginary beings like gods and demons. We've

00:42:05 jettisoned that, but we've kept the morality. And this is also, Nietzsche says, the morality of the

00:42:11 Buddhist, which is a more Eastern expression of sort of the same kind of physiological state of

00:42:16 being that is expressed through Christianity and Christian morality. Nietzsche calls Buddhism

00:42:23 like a system of hygiene for an exhausted people. And Christianity is a decadent system of pity 1.00

00:42:31 morality, morality based on pity for people who are pitiful, essentially. We'll look at section 0.98

00:42:38 62 of Beyond Good and Evil, and he's referring here to Christianity and Buddhism, which he

00:42:45 referenced in the previous section. Quote, what then is the attitude of the two greatest religions

00:42:51 above mentioned to the surplus of failures in life? They endeavor to preserve and keep alive

00:42:58 whatever can be preserved. In fact, as the religions for sufferers, they take the part of

00:43:04 these upon principle. They are always in favor of those who suffer from life as if from a disease, 0.98

00:43:11 and they would rather treat every other experience of life as false and impossible.

00:43:17 However highly we may esteem this indulgent and preservative care, inasmuch as in applying to

00:43:23 others it has applied and does apply also to the highest and usually the most suffering type of man

00:43:31 the hitherto paramount religions to give a general appreciation of them are among the principal

00:43:37 causes which have kept the type of man generally upon a lower level they have preserved too much 0.74

00:43:44 that which should have perished one has to thank them for invaluable services and who is sufficiently

00:43:50 rich in gratitude not to feel poor at the contemplation of all that the spiritual men

00:43:55 of Christianity have done for Europe thus far. So Nietzsche is handling this idea with kid gloves

00:44:02 in some ways as well. He's offering gratitude, probably sincere gratitude, to Christianity. 0.67

00:44:10 He thinks that the higher type of man is often the man that fails most easily because the 0.77

00:44:16 conditions of his existence are the most particular, right? He's the rare type of man and is

00:44:22 least related of all to the herd and least able to get himself the community and the understanding

00:44:29 and the help that he needs from the herd because they don't understand him. He doesn't understand

00:44:34 them. These higher men are the most endangered type of men and they're the most easily

00:44:40 bungled, which is a sort of archaic word that means just messed up, right? Messed up. I'm going

00:44:45 to use it a lot in this podcast bungled anyways they're most easily lost on the wayside these 0.97

00:44:52 higher type of men so Nietzsche is expressing this sincere gratitude to Christianity for taking those

00:44:58 type of men in and giving them some other purpose in life like to become a monk for example and they

00:45:04 can detach themselves with a good conscience from the herd and go live a life of quiet contemplation

00:45:10 The problem is, Nietzsche is pointing out here, that this idea that the sufferer deserves to be protected and preserved, it became systematized in Christianity.

00:45:23 And they started to prefer on principle all those who suffered and all those who were botched or bungled in life.

00:45:32 and while this is nice because it preserves some of the more lovely types of men admirable types

00:45:40 of men when it becomes a system when it becomes a categorical imperative right a should that you

00:45:48 apply universally rather than just in certain situations rather than conditionally when it

00:45:55 becomes a categorical imperative then you have to preserve everything that's weak everything that's

00:46:00 everything that's suffering and when you carry that belief out to its quote-unquote logical

00:46:06 conclusion you also have to add a moral evaluation to that belief right not only do we preserve

00:46:12 everything that is suffering but we must we ought to we should this is what is right and why is it

00:46:19 right well the logical answer to that or the answer you must give in order to maintain the

00:46:25 logical consistency of your beliefs and your actions, in order to avoid the friction of

00:46:30 cognitive dissonance, the answer you must give is because the suffering man is the good man.

00:46:37 The oppressed man is the good man. The botched, bungled, the abortive man is the good man.

00:46:44 And we believe that still, like I said, we have inherited, even as very scientific,

00:46:48 non-religious secular people we have inherited this morality even our allegedly very dispassionate

00:46:58 disinterested quote-unquote objective science when it takes the form of medicine it seems to be

00:47:05 acting out this moral appraisal medicine in the modern world is devoted explicitly and in fact

00:47:14 in action to preserving every possible person that we can. So many people, myself included,

00:47:20 as a matter of fact, I've been, my life has been saved by modern medicine. I would have died

00:47:25 otherwise. But so, so many people that would otherwise have perished without medical intervention

00:47:31 continue to live nevertheless. People live far past a typical life expectancy, even into lives

00:47:39 that are very low quality because of how uncomfortable and dysfunctional these people's

00:47:44 bodies are, because medicine interferes even with this sort of natural process of death

00:47:50 in our culture.

00:47:51 I think whenever you hear someone like Steven Pinker, who like just lauding unqualified

00:47:58 applause towards all the accomplishments and the benefits of modern technology and modern

00:48:05 culture, and culture is a moral phenomenon, right?

00:48:08 culture is always an evaluative phenomenon. It's a mass of many different people working and

00:48:16 striving together to say what is good and what is bad and to act in the service of good and to

00:48:23 try to extirpate that which is bad, to get it out. But anyways, men like Steven Pinker who are

00:48:28 clapping us on for what we've done in the modern world, they justify that applause by saying that

00:48:35 We are saving more lives than ever.

00:48:37 We are decreasing deaths at an unprecedented rate, which is obvious.

00:48:41 You can't argue with that.

00:48:42 There's more people on Earth than there have ever been at any one time in all of human

00:48:46 history.

00:48:48 But you can't argue with the evaluation, right?

00:48:50 You can't argue with the fact of what modern medicine and science are doing.

00:48:54 But you can argue with the evaluation because it's only that.

00:48:58 It's only an evaluation.

00:48:59 And evaluation does not depend on anything objective.

00:49:03 It depends on our taste. It depends on our preferences and the conditions of our own living organisms, like the fact that we are, like I said, conditional organisms in a physical world.

00:49:16 So we evaluate this expanse of human biomass as good. We use that to justify modern medicine and modern technology.

00:49:26 And we have more people than ever. They're more comfortable than ever.

00:49:29 and in the minds of men like Steven Pinker, right?

00:49:32 That makes us the best people that have ever lived.

00:49:34 Like we are the best version of morality,

00:49:37 I'm sorry, of humanity that has ever existed.

00:49:40 But also the misspeech I did there is right too.

00:49:45 We also believe that we have the best version of morality

00:49:48 that has ever existed as well.

00:49:51 To the point that I think I would probably offend

00:49:54 very many people with what I just said,

00:49:56 even to suggest that we are simply making an evaluation, even to suggest that there's another

00:50:01 way to evaluate, that's probably very offensive because we believe that it just is good. What

00:50:07 we're doing is just objectively good and there's no room or reason to argue with that. But it is

00:50:12 just a choice. Morality rests always on a choice. It's a preference. We prefer to feel safe. We

00:50:20 prefer to avoid death and so we prefer more human life but every choice is an exchange right every

00:50:29 time you choose one option you don't choose the other option that's just the nature of conditional

00:50:35 reality there's no way around that right you can't be a and b at the same time like you have to go

00:50:41 down one path or the other you can't walk down two separate paths simultaneously and Nietzsche is

00:50:47 saying that the choice that we make to preserve as many lives as we can, it comes at a certain

00:50:53 cost. And the cost is that the quality of those lives decline. We choose quantity over quality.

00:51:02 But our moral system has an answer to this, right? It's very clever and it's pretty comprehensive.

00:51:06 It's got the bases covered. So in our modern moral system, we say all human lives are of the

00:51:14 same quality. There is no difference in the value of any human life. So every human life has the

00:51:21 same amount of value as any other human life. So if that is true, and you just have to accept that

00:51:27 as an article of faith, but if you accept that axiom, then you can induce from there, deduce.

00:51:34 I don't know how logic works, but anyways, you can get from there to that same sort of unqualified

00:51:41 applause of modernity and modern medicine and modern technology. If every single human life

00:51:48 has the same amount of value, then more is better, right? Because you're just increasing value by

00:51:52 increasing quantity. I'm not going to come down on one side or the other of that value judgment,

00:51:59 but I will say that Nietzsche, I think, disagrees with this. He doesn't even agree that there are

00:52:05 things in the first place or that things can ever be the same there is no equality between anything

00:52:12 let alone people this idea of equality is an error it's an article of faith and we have

00:52:19 we've inherited it for so many generations that we have soaked it up into the core of our being

00:52:27 we believe it so long and so well and so deeply that it seems to be the absolute truth even though

00:52:34 it's rather an error of perception. In the Gay Science section 110, Nietzsche says, quote,

00:52:41 those erroneous articles of faith which were successfully, successively transmitted by

00:52:47 inheritance and have finally become almost the property and stock of the human species are,

00:52:53 for example, the following, that there are enduring things, that there are equal things,

00:53:00 that there are things substances and bodies that a thing is what it appears to be that our will

00:53:07 is free that what is good for me is also good absolutely end quote he's saying these errors

00:53:16 and he gives an a list of these errors we have inherited them and they have become almost the

00:53:24 property and stock of the human species but there are errors nevertheless one of those errors are

00:53:29 that things anything can be equal to anything else another error is that our will is free so

00:53:35 that's the idea of fate and another error that one I just referred to what is good for me is also

00:53:41 good absolutely right we want to be safe we want to live a long life we want to be spared our fate

00:53:48 if our fate includes an untimely death or a limiting disease or some sort of disfiguration

00:53:53 that makes us unappealing to the community we don't want to have to live through that suffering

00:53:58 that would be not good for us and so we extrapolate from this idea of what is good for us and say it

00:54:05 is good absolutely Nietzsche is saying that's an error that's an article of faith to believe that

00:54:11 it is good for you sure we'll give you that but it's conditional it isn't necessarily good

00:54:17 absolutely so as we saw Nietzsche is grateful to Christianity for comforting some of these botched

00:54:25 But higher men, he does feel pity for these men. I think he sees himself in these men, right? What is good for me is good, absolutely. Nietzsche sees himself as a mixture of a decadent man and a noble man. But nevertheless, he's saying Christianity and all morality is a pity.

00:54:42 So Christianity, the morality of Christianity is the morality of pity. And any morality that sees pity as a virtue is very similar to Christianity. It's probably inherited from Christianity, even if it isn't religious.

00:54:59 So woke ideology, I would say, is a type of Christian morality, right? Because it's a morality of pity. It's a morality that wants to level the playing field and make everybody equal and prevent and protect people from unnecessary, quote unquote, unnecessary and arbitrary suffering.

00:55:20 And Nietzsche says that these moralities, all of these moralities of pity, they take things too far.

00:55:24 Feminism, I think, is another morality of pity, right?

00:55:27 It's pity for the woman who has no power over her own life and who is indentured through the social contract of marriage to a man that isn't able to take care of her or perhaps abuses or beats her. 1.00

00:55:41 Or a woman who is very masculine and very intellectually driven, but is not allowed because of the rules concerning what women can do in the public sphere and what they can't do, whether they can be educated or not educated, right? 1.00

00:55:54 And under the quote-unquote patriarchy, women cannot participate in the public sphere. 1.00

00:55:58 They cannot be educated. 1.00

00:56:00 So feminism is a morality of pity for these women who are chomping at the bit. 1.00

00:56:07 They're uncomfortable with the constraint on their life. 1.00

00:56:11 Because they're not the type of woman who is satisfied to be a mother and a wife. 0.96

00:56:15 They want to express these more masculine drives in a more masculine arena. 1.00

00:56:20 And feminism takes pity for these women. 0.90

00:56:22 And I think to some degree, we can be grateful to feminism for that.

00:56:26 However, the problem is when you start to work systematically, because the system has

00:56:32 to operate on a reliable and easily comprehensible set of rules, right? 1.00

00:56:36 if there are some women who do better in a masculine sphere, in the public domain, in some 0.90

00:56:42 sort of scientific enterprise, then all women will do better in that sort of situation. And that's 0.96

00:56:50 not the case, right? Same error we looked at just a moment ago. What is good for some women is not

00:56:56 good absolutely. Let's go back to that beyond good and evil text that we were considering, 0.97

00:57:02 quote,

00:57:32 deterioration of the european race to reverse all estimates of value that is what they had to do

00:57:39 and to shatter the strong to spoil great hopes to cast suspicion on the delight in beauty to

00:57:47 break down everything autonomous manly conquering and imperious all instincts which are natural to

00:57:54 the highest and most successful type of man into uncertainty distress of conscience and self

00:58:01 destruction truly to invert all love of the earthly and of supremacy over the earth into

00:58:07 hatred of the earth and earthly things end quote so the rules are the moral evaluation is that

00:58:14 everything sick suffering and oppressed is good it deserves to be comforted and preserved on

00:58:22 principle right because it's sick suffering and oppressed and therefore good it therefore deserves

00:58:27 to be protected. But if you have good, you have to have the opposite, right? That's how all of

00:58:32 these moralities of duality, these dichotomies of the moral good and bad, that's how they all work.

00:58:38 So if the sick and the suffering and the oppressed are good, then that means that everything,

00:58:46 as Nietzsche says, autonomous, manly, conquering, and imperious, those things have to be evil.

00:58:52 in order to preserve something that is weak or unfortunate you have to invest energy into that

00:59:00 being right they don't have sufficient energy to preserve themselves that's why they need help by

00:59:04 definition if they need help it's because they can't or won't help themselves to get that energy

00:59:10 though you can't just take it out of nowhere right as the laws of thermodynamics say this is just a

00:59:16 pithy way of phrasing it, but there is no free lunch. You can't do work for free. Power isn't

00:59:23 free. It has to be organized. It has to be collected. You have to input energy into the

00:59:29 system in order to use that system to get energy out of it again. So you have to take that energy

00:59:35 or that power from the beings who have it in relative excess. And if you take something from

00:59:41 them, you impoverish them. To make everyone equal, it doesn't only mean that we lift the lowly up,

00:59:48 but it also means that we pull the higher men down. If energy was free, if we could just get

00:59:55 it from anywhere, then yeah, we could just elevate everyone to the same level. We wouldn't have to

00:59:59 lower anyone. Everyone could just be happy. Life could just be better, right? But that's not how

01:00:06 the physical universe itself works right that's defiance of the laws of thermodynamics themselves

01:00:13 energy is not free there is no free lunch to move something up right power is as a physical

01:00:21 definition power is the ability to do work and work includes moving something from point a to

01:00:27 point b so moving somebody up the social hierarchy right you have to invest power to make that happen

01:00:33 and you have to draw that power from somewhere from an outlet or from a battery right as magical

01:00:40 as it seems when we plug something into the wall that energy isn't just it's not magic there's a

01:00:45 whole social infrastructure cultural and physical infrastructure that is generating power at a plant

01:00:53 and distributing that power to your house so that when you plug it in you can get power out it isn't

01:01:00 just accidentally or magically there. You don't just accidentally or magically elevate people

01:01:05 from the lower echelons of the social hierarchy. You do so by simultaneously lowering people from

01:01:14 the higher echelons of the social hierarchy. And this is a choice, right? And the choice follows

01:01:20 on a moral evaluation. Saving the life of whatever can be saved means that you take life away from

01:01:29 somewhere else and this is a way of making life fair for sure but it also Nietzsche is arguing

01:01:36 here it impoverishes the higher man and in Nietzsche's philosophy in his system of belief

01:01:42 the higher man is what justifies mankind in its entirety mankind doesn't exist just for the

01:01:49 well-being of the many and for the proliferation of human biomass mankind exists for the sake

01:01:56 of these higher men. This is not something we agree with in our modern moral system to be sure

01:02:02 but it is something that Nietzsche felt very strongly about. He referred back to the moral

01:02:07 systems of the ancient people who also agreed that it was entirely appropriate to have vast

01:02:15 differences in social value and social rank. Let's look back then at section 62 of Beyond Good

01:02:24 and evil, quote, that is the task the church imposed on itself and was obliged to impose

01:02:30 until according to its standard of value, unworldliness, sensuousness, and higher man

01:02:38 fused into one sentiment. Unworldliness, unsensuousness, and higher man, those are all

01:02:46 in scare quotes. Nietzsche is saying here that the church, to make life fair, to comfort the

01:02:53 sufferers and that which was oppressed. The church was obliged to invert the ancient standard of

01:03:00 value, which put a certain class and a small class of people higher up on the hierarchy,

01:03:06 and everybody else was just the lower classes or the slaves' classes. But the church inverted

01:03:13 that order. It took the many, the masses of the lower class, and placed them by a moral evaluation

01:03:21 above the higher classes, the aristocratic class, and those classes got demoted, at least morally 0.89

01:03:30 speaking, to the position of evil. The way the church accomplished this inversion was to say

01:03:36 that unworldliness and unsensuousness are what make a man higher or good. So unworldly just means

01:03:45 not having power in this world, simply a definition of the lower class. 0.98

01:03:50 Sensuous, I think means chaste, somebody who is offended by and disinclined to engage with 0.78

01:03:57 the living flesh, the flesh and blood body, and all of the conditions necessary to preserve that

01:04:04 body in health and good cheer, as well as obviously the activities necessary to make

01:04:11 more bodies, namely sexual activities and all of the related rituals there. So those two ideas

01:04:19 were merged together with the idea of higher man. That is the good man, the man who has no power in

01:04:25 this world and who is not motivated sexually. Nietzsche says in the Genealogy of Morals that

01:04:33 the three vows of the ascetic are poverty, chastity, and humility. And that's a very pithy

01:04:41 brief description of the values that we assign to quote-unquote higher men even though of course

01:04:50 what Nietzsche is saying here is that these were the suffering men the originally oppressed men

01:04:56 back to the text quote if one could observe the strangely painful equally coarse and refined 0.72

01:05:03 comedy of European Christianity with the derisive and impartial eye of an epicurean god 0.92

01:05:09 I should think one would never cease marveling and laughing. Does it not actually seem that 0.97

01:05:15 some single will has ruled over Europe for 18 centuries in order to make a sublime abortion

01:05:21 of man? He, however, who, with opposite requirements and no longer Epicurean, and with

01:05:28 some divine hammer in his hand, could approach this almost voluntary degeneration and stunting

01:05:35 of mankind, as exemplified in the European Christian, Pascal, for instance, would he not

01:05:42 have to cry aloud with rage, pity, and horror? You bunglers, presumptuous, pitiful bunglers, 0.99

01:05:51 what have you done? Was that a work for your hands? How you have hacked and botched my finest 1.00

01:05:58 stone. What have you presumed to do? End quote. So that last bit Nietzsche is putting in the

01:06:05 mouth of this non-Epicurean God who is viewing the Christian, the result of the Christian morality

01:06:14 of pity, the type of man that has resulted from that type of moral evaluation. He starts by

01:06:21 addressing the idea of an Epicurean God who is someone who might just be able to laugh

01:06:27 at this bungling, presumptuous, pitiful mistake that has been made in the shaping of man.

01:06:36 Such a God, an Epicurean God, is an unartistic God and is just amused by the mistake. 0.84

01:06:44 Christianity was meant to save mankind. That is its stated intention. However,

01:06:50 what they've actually accomplished is just to F it all up instead. Instead of saving humanity,

01:06:55 they create a sublime abortion of man, Nietzsche says. And then Nietzsche considers this artist

01:07:02 god who made this exclamation of, how dare you? Like, how could you have done this thing?

01:07:09 He pictures this god with a hammer in his hand. And you might imagine a sculptor like Michelangelo

01:07:15 working on the David, for example. But the people who have been managing the hammer and the chisel

01:07:22 are not this artist god right it's this foolhardy misunderstanding type of evaluation that is

01:07:30 guiding this hammer and this chisel in the shaping of this sculpture and the artist god looking down

01:07:36 on this sculpture that is man is really disappointed in how it has turned out it's been 18 centuries of

01:07:45 creating an abortion basically Nietzsche says he's writing in the 1800s I believe beyond good

01:07:52 Evil was published in 1886. And Nietzsche is saying, basically, we could have, had we approached

01:07:59 our moral evaluations with this artistic intention, with the artist's willingness to be a bit more

01:08:07 cruel, to throw things away, to get rid of mistakes, to jettison drafts and anything of error in order

01:08:17 to make way for this sublime realization of his artistic vision. Had we had a god like that,

01:08:24 like Michelangelo, perhaps we could have shaped man into a sculpture that equaled the marvel and

01:08:30 beauty of Michelangelo's David. Instead, we've just been banging and hacking away at this marble

01:08:37 until it's just a jagged mess of ruined rock. And this is upsetting to the artist god. He is

01:08:44 outraged by this. Marble is relatively precious, especially a block of the appropriate size to

01:08:51 make a human or superhuman statue. You can't just very easily replace a worthy block of marble if

01:08:59 you bungle the one that you have. Back to the text, quote, I should say that Christianity has 0.72

01:09:06 hitherto been the most portentous of presumptions. Men not great enough nor hard enough to be 0.99

01:09:13 entitled as artists, to take part in fashioning man, men not sufficiently strong and farsighted

01:09:20 to allow, with sublime self-constraint, the obvious law of the thousandfold failures and

01:09:27 perishings to prevail, men not sufficiently noble to see the radically different grades of rank and

01:09:34 intervals of rank that separate man from man. Such men, with their equality before God, have

01:09:42 hitherto swayed the destiny of europe until at last a dwarfed almost ludicrous species has been 0.81

01:09:49 produced a gregarious animal something obliging sickly mediocre the european of the present day

01:09:57 end quote the question here is does equalizing the playing field leveling that field actually

01:10:07 make life better? Does it make people more beautiful? Does it make mankind more worthy

01:10:13 of admiration? Is it the right choice? There is no objective way to answer this or these types

01:10:21 of questions. It's ultimately a matter of taste. But in Nietzsche's taste, to his taste, no. This

01:10:29 plan this moral evaluation and the activities that follow upon those presumptions or assumptions

01:10:37 it doesn't actually make life better and it doesn't make man better the morality of pity does

01:10:44 not improve humankind he calls the men left over from this evaluative process hacked botched bungled

01:10:52 and abortive these men these bungled men are considered to be higher men by the christian

01:10:59 morality of pity. And these are the types of women, these bungled, botched, hacked, and abortive 0.89

01:11:07 women, for whom Nietzsche seems to reserve his contempt as well. I don't believe that his

01:11:14 contempt applies to all women or to women as such, but rather to these abortive failures,

01:11:22 presumably failures that result from the same process described above the preservation of

01:11:29 everything that can be preserved these bodies that are formed in some ways from the moral

01:11:36 evaluation quote that which suffers which is weak which is unhealthy is also good and the necessarily

01:11:44 and the necessary corollary belief that everything which is joyful powerful and healthy should serve

01:11:51 what is suffering, weak, and unhealthy. These women are and feel themselves to be powerless 1.00

01:11:57 in this world. They are not able or perhaps disinterested in conception, gestation, 0.78

01:12:03 and raising future generations. Or in other words, they're not available for reproductive

01:12:09 sex. The emancipated woman or the feminist woman of today cannot, generally speaking, 1.00

01:12:17 be accused of repudiating sex, she certainly engages in sex with a relatively good conscience 0.82

01:12:24 and is somewhat even promiscuous in that engagement, especially compared to, I suppose, 0.86

01:12:32 the way that women behaved sexually, historically speaking. But many more strong and independent

01:12:41 women choose not to engage in reproductive sex. For most people, it's even unacceptable for a 1.00

01:12:48 woman to actually get pregnant within the age bracket in which she is actually most fertile

01:12:53 and capable of mothering. A woman must achieve financial independence first, and then she is 1.00

01:13:00 allowed to marry and have babies. And then even in that situation, maybe she wants to freeze her 1.00

01:13:06 eggs and wait another 10 years or just pay another woman to gestate a baby for her with all of her 1.00

01:13:13 righteously acquired financial power. I'm not trying to judge this. The world is certainly full

01:13:20 and over full of the all too many. I trust life on this. I think that life, if you will allow me to

01:13:27 personify life, even though she is most decidedly not a person, but life knows anyway how to manage

01:13:34 the fertility of any and every species. She, too, knows how to practice that same saintly cruelty

01:13:42 that Nietzsche described above, and she acts according to this harsher law. So be it, I suppose.

01:13:49 Man is not an end. Humankind is not the goal of existence, but only a stage, an interlude,

01:13:56 a bridge, a great promise, as Nietzsche says. And Nietzsche also considers man to be a work

01:14:03 of art, and thus his devotion to the artist god, Dionysus. The saintly cruelty is the morality of

01:14:11 the artist god. Christian men, on the other hand, pitiful and pitying men, they lack sufficient 1.00

01:14:18 strength to execute the artistic rendering of man or humankind, because they lack the strength 1.00

01:14:25 and the foresight necessary to surrender and to, quote, allow with sublime self-constraint

01:14:31 the obvious law of the thousandfold failures and perishings. It is an obvious law. Look at any

01:14:39 other animal species that is subject to this law, excepting perhaps domestic animals, which are now

01:14:45 under the protection of this preserving morality. Many, maybe most animals that are born die before

01:14:52 they reproduce. Life does not work out well for the all too many. It works out well really only

01:14:59 for the very few. But the artist can accept this in some way. The artist can forbear this tragedy

01:15:07 in order to give shape to something beautiful. The artist is willing to let drafts and sketches

01:15:13 die. The artist fails hundreds of times in secret for every success he displays.

01:15:20 The artist can see the hope of his envisioned object. And the artist is willing to suffer

01:15:27 great loss in the process of realizing that vision. On the other hand, the man who pities is not able

01:15:34 to tolerate pain, suffering, loss, tragedy. He's too delicate. He suffers with the sufferer. He is 0.97

01:15:42 like the sufferer. The sufferer reminds him of himself. The suffering man protects that which

01:15:49 suffers because he also craves protection. And when the suffering ones persist at the expense

01:15:54 of the happy, the well, the beautiful, the few, then what Nietzsche is contending here is the

01:16:00 entire human race devolves. The entire race trends towards that which suffers from life.

01:16:08 And the moral environment savors that type of life, that suffering life. And so that life 0.97

01:16:15 proliferates. The moral environment is part of the selective pressures that humanity faces as

01:16:22 it evolves. It's possible, Nietzsche is saying, to make the opposite evaluation to that which

01:16:29 Christian morality makes. It is possible to value the higher man over the lower common vulgar or

01:16:36 oppressed man. We don't do that in our current culture. That's not morally acceptable,

01:16:43 but it could be done, and it has been done in the past, and this is where Nietzsche is,

01:16:48 And we'll see this as we move deeper into the study of his works, very fascinated by

01:16:54 ancient cultures because they shared this more artistic vision of morality.

01:17:01 Let's go back away from Beyond Good and Evil to our Ece Homo passage.

01:17:07 Speaking of artist gods, speaking of Dionysus, we're going to hear about his maenads.

01:17:13 Thank goodness I am not willing to let myself be torn to pieces.

01:17:18 The perfect woman tears you to pieces when she loves you.

01:17:22 I know these amiable maenads. 1.00

01:17:26 Oh, what a dangerous, creeping, subterranean little beast of prey she is. 0.98

01:17:31 And so agreeable with that. 1.00

01:17:33 A little woman pursuing her vengeance would force open even the iron gates of fate itself. 0.99

01:17:40 Woman is incalculably more wicked than man. 0.99

01:17:43 She is also cleverer. 1.00

01:17:45 goodness in a woman is already a sign of degeneration all cases of beautiful souls 0.99

01:17:52 in women may be traced to a faulty physiological condition but i go no further lest i should become 0.90

01:17:59 medical the struggle for equal rights is even a symptom of disease every doctor knows this

01:18:05 the more womanly a woman is the more she fights tooth and nail against rights in general 1.00

01:18:12 the natural order of things, the eternal war between the sexes, assigns to her by far the 1.00

01:18:19 foremost rank, end quote. Maenads are the devotees of the god Dionysus, to whom Nietzsche is also 0.73

01:18:28 devoted. He calls Dionysus the great equivocator and tempter, to whom, as I once offered in all

01:18:36 secrecy and reverence my first fruits the last of the seems to me who has offered a sacrifice

01:18:42 to him end quote so Nietzsche is I think talking about the book The Birth of Tragedy which he wrote

01:18:52 while he was in the academy I think it was published in the first couple years of his

01:18:58 professorship in Basel at the university in Switzerland there and it was not very well

01:19:04 received academically because it was not very academic. So in some ways, it was a sacrifice.

01:19:11 He sacrificed his good reputation as a card-carrying member of the academy or as someone who follows

01:19:19 the rules and the expectations of academic work. Nietzsche says about Dionysus also that he,

01:19:27 quote, learned much, far too much about the philosophy of this god. And as I said,

01:19:32 from mouth to mouth, I, the last disciple and initiate of the god Dionysus. So he's willing to

01:19:40 give much to this god and feels quite a strong affinity to this god. In fact, he concludes

01:19:46 the work Eke Homo, in which this section we're considering is found. And it's also the last book

01:19:53 that he wrote before he became insane. And it's an autobiography. It describes his life through

01:20:00 his own perspective. But anyways, he ends that book with a statement, a very simple statement,

01:20:06 which in some ways encapsulates his entire philosophy, especially in its mature form,

01:20:11 in these two opposed images, Dionysus versus the crucified. He sets this opposition up

01:20:20 between this artist God, Dionysus, and this Christian God, the God of the morality of pity, 0.95

01:20:27 the god of the morality which has botched hacked and bungled the slab of marble that is mankind 0.94

01:20:36 that has just turned it into an atrocity rather than shaping it into a beautiful sculpture back 0.58

01:20:44 to these little maenads these devotees of Dionysus the amiable little maenads these women would 0.97

01:20:52 engage in orgiastic rites, meaning not just sexual orgies, but other rites that froth one up 0.82

01:21:02 to an ecstatic state. They would go out of the city, outside of the world of politics,

01:21:11 and they would drink wine. Wine would help them to lose control of themselves, essentially,

01:21:15 to be freed from the fetters of domestication. They would be outside at night, under the moon,

01:21:23 perhaps, running around, frolicking, dancing, laughing, screaming. If they encountered any

01:21:31 wild animal, they would capture that animal and literally tear it to pieces while it lived and 0.77

01:21:36 then eat its raw flesh. So it is ironic, but perhaps also sweet, that Nietzsche refers to

01:21:45 these women as amiable. I think Nietzsche appreciates about women her closeness to and her

01:21:52 service to her instincts. He claims that this is what men love about women generally. So we'll look

01:21:59 to section 232 of Beyond Good and Evil to hear some more criticism about the emancipated woman

01:22:06 and how she compares in Nietzsche's view, in his opinion,

01:22:11 disfavorably with these more Maynad-like women,

01:22:16 women who are more natural, 1.00

01:22:18 women who are more connected to their instincts 0.62

01:22:21 and perhaps even a little bit less domesticated. 1.00

01:22:24 Woman wishes to be independent 0.96

01:22:26 and therefore she begins to enlighten men about woman as she is. 1.00

01:22:32 This is one of the worst developments 1.00

01:22:34 of the general uglifying of europe for what must these clumsy attempts of feminine 1.00

01:22:41 scientificality and self-exposure bring to life woman has so much cause for shame in woman there 1.00

01:22:49 is so much pedantry superficiality school masterliness petty presumption unbridledness 0.86

01:22:57 and indiscretion concealed study only woman's behavior towards children which has really been

01:23:03 best restrained and dominated hitherto by the seer of man. Alas, if ever the eternally tedious

01:23:10 in woman, she has plenty of it, is allowed to venture forth, if she begins radically and on

01:23:16 principle to unlearn her wisdom and art of charming, of playing, of frightening away sorrow,

01:23:23 of alleviating and taking easily, if she forgets her delicate aptitude for agreeable desires, 0.98

01:23:30 female voices are already raised which by saint aristophanes make one afraid with medical

01:23:37 explicitness it is stated in a threatening manner what woman first and last requires from man is it

01:23:45 not in the very worst taste that woman thus sets herself up to be scientific enlightenment hitherto

01:23:52 has fortunately been men's affair men's gift we remained therewith among ourselves and in the end

01:24:00 in view of all that woman writes about woman we may well have considerable doubts as to whether

01:24:06 woman really desires enlightenment about herself and can desire it if woman does not thereby seek

01:24:13 a new ornament for herself i believe ornamentation belongs to the eternally feminine why then she

01:24:21 wishes to make herself feared perhaps she thereby wishes to get the mastery but she does not want 0.93

01:24:28 truths what does woman care for truths from the very first nothing is more foreign more repugnant 0.92

01:24:35 or more hostile to woman than truths her great art is falsehood her chief concern is appearance 0.74

01:24:42 and beauty let us confess it we men we honor and love this very art and this very instinct in woman

01:24:50 we who have the hard task and for our recreation gladly seek the company of beings under whose

01:24:56 hands, glances, and delicate follies, our seriousness, our gravity, and profundity

01:25:03 appear almost like follies to us. End quote. I don't like science personally, especially not

01:25:10 scientistic science. By that I mean the cultic belief in science, the religious attitude towards

01:25:16 science, as if science was some kind of divine personality. Science is, I think, a very masculine 0.95

01:25:22 endeavor and there are aspects of my being are masculine in nature and take some interest in

01:25:29 science. Overall, though, it's not a great way of life for me. It may be just something with which I

01:25:34 play every once in a while. I think science is the drive to penetrate to the heart of every

01:25:41 mystery. It wants to unveil, to uncover, to disrobe, to dissect, even to vivisect. It wants

01:25:48 to open things up to prod to poke to pry to examine wants to describe things and reduce them

01:25:55 into their smallest significant parts it wants to explain to predict and to control i think if you

01:26:03 were inclined to do so you could apply exactly this description i just made of science to the

01:26:08 behavior that men engage in sexual situations the things that they like to do to women's bodies

01:26:16 I personally as a strictly heterosexual woman do not have these kinds of sexual impulses and I don't

01:26:24 want to surrender myself to this kind of treatment of course except in the rare instance that a very

01:26:29 uniquely gifted and beautiful man applies it to me I definitely don't want just anyone or everyone

01:26:36 to do this to me and I don't I don't want to do it to myself I don't want to poke and prod and

01:26:42 examine and unveil myself. I don't want to be that close. I don't want to be up in my own guts,

01:26:49 if you will, forgive the crudeness. Nietzsche comments that he and that men, generally speaking,

01:26:55 appreciate a woman's instinctual nature because men are busy sciencing and it suits a masculine

01:27:02 character better. Men also, I think, generally don't want the kind of poking and prodding, 0.93

01:27:11 unveiling behaviors to happen to their body. Men, as far as I can understand, sexually do those

01:27:17 things to women, but don't really want those things done to them. A polarized sexual dynamic

01:27:24 between a masculine man and a feminine woman means that the masculine man takes on that penetrating

01:27:29 set of behaviors and the woman takes on this receptive set of behaviors. This is true at least 0.74

01:27:36 of heterosexual men. It isn't obviously true of men of all sexual orientations. My chief concern,

01:27:42 I'll admit, to take the attention off of anybody else and put it back on me, is beauty. It always

01:27:48 has been. Even when I try not to care about being beautiful, even when people insist that I stop

01:27:53 caring about being beautiful, I can't stop caring about it. I don't actually know any other

01:27:59 heterosexual or healthy women who are not also chiefly concerned with beauty, regardless of how

01:28:05 strong or independent their feminism may have made them. Women still, though they earn their 0.98

01:28:10 own money now to do so, spend inordinate amounts of money and time on their appearance. It's cool 1.00

01:28:18 now to say that they're doing this just for themselves and that they don't care what any

01:28:22 men think of them, but that seems to be, like Nietzsche says, just another ornamentation,

01:28:27 right? This idea about the reasons that we care about our appearance being just for our own

01:28:32 good. That is just another ornament. It's just another thing that helps us to control the way

01:28:38 that we appear. Feminist women, of course, often say they wish to be relieved of the tyranny of 1.00

01:28:44 the male gaze. But this also is a qualified statement, meaning that, yeah, they don't want 1.00

01:28:49 gross men looking at them or weak men or ugly men or sickly men or perverted men. But all women, 0.98

01:28:56 all heterosexual women want gorgeous men to look at them and hit on them and talk to them and 0.97

01:29:02 appreciate their appearance. This isn't fair, obviously. And we're going to look a little bit 1.00

01:29:07 more into some of the injustice that sexual requirements place onto men, because this isn't

01:29:16 just about women. Women aren't the only ones who have to suffer the inequality and unfairness of

01:29:21 life. So we're going to look at the way that this blade cuts in the masculine direction in the next 0.99

01:29:26 couple of episodes. So I'm going to leave it just for now. But we'll say that a moral system that

01:29:33 affirms life and that aligns itself with the conditions of life, it doesn't actually favor

01:29:39 the many. It favors the very few. In another place, I believe in Zarathustra, Nietzsche personifies

01:29:48 life as a woman. Nietzsche relates truth to woman. Nietzsche says also in Zarathustra,

01:29:58 wisdom is a woman and she loves only a warrior. Nietzsche also recognizes that there is no 0.64

01:30:06 essential duality between truth and falsehood. They are not diametrically opposed. They are not

01:30:15 actually opposites. And not only so, but truth is dangerous to the point of extinction. In some

01:30:22 cases, there is so much about humanity, so much about our consciousness, which is the integration

01:30:28 of errors. We run on falsehood. Life requires, our survival requires, our psychological comfort

01:30:35 requires falsehood. To associate woman with this desire for falsehood might be seen as an insult 0.82

01:30:44 or a degradation of woman. But this is only possible if you believe that truth is good

01:30:50 and falsehood is bad. Nietzsche does not believe that. Nietzsche believes that falsehood is

01:30:55 necessary. It is one of the fundamental requirements of human life, in fact, just as

01:31:01 women are. Let's look, talking, however, about this instinct in woman, this more natural nature 0.90

01:31:07 in woman. At section 239 of Beyond Good and Evil, in this section Nietzsche describes woman also as 0.64

01:31:16 more natural and more animal than man. I also don't take this as an insult and I don't think

01:31:23 that Nietzsche means it as an insult. He often compares the noble man to the ignoble man or the

01:31:32 vulgar man by noticing that the nobleman has a more natural nature than the common or vulgar

01:31:38 man does. The nobleman is less domesticated. He is more in his rights and his power to express

01:31:45 his instinctual nature, which is closer to the animal. The common man, the vulgar or ignoble man

01:31:52 is constrained. This is what Nietzsche means, I think, in some ways when he refers to this class

01:31:57 as the slave class. They have less freedom to express and to vent their natural instincts and to

01:32:04 live in the goodness of their animal nature. If you have this equivalence in your mind between

01:32:13 animal and bad and human and good, on the other hand, then yes, perhaps you could see this as a

01:32:19 insult against woman. However, that is not the equivalence that Nietzsche holds in his mind.

01:32:25 he doesn't see the equation human equals better than animal human equals good animal equals bad

01:32:31 he sees nature as what it is and humans as animals and part of nature and while there is certainly

01:32:40 value to human civilization and to this process of domestication it's some of the same values he

01:32:45 recognized that christianity gave to europe as we were reading about in section 62 of beyond good

01:32:51 and evil. However, there is also still something fundamentally good and valuable about naturalness

01:32:58 and animal nature. So let's look at the text. Quote, that which inspires respect in woman,

01:33:06 and often enough fear also, is her nature, which is a more natural nature than that of man. Her

01:33:14 genuine carnivora-like cunning flexibility, her tiger claws beneath the glove, her naivete

01:33:22 in egoism, her untrainableness and innate wildness, the incomprehensible extent and

01:33:31 deviation of her desires and virtues, that which in spite of fear excites one's sympathy for the

01:33:37 dangerous, and beautiful cat-woman, is that she seems more afflicted, more vulnerable,

01:33:45 more necessitous of love, and more condemned to disillusionment than any other creature.

01:33:52 Fear and sympathy it is with these feelings that man has hitherto stood in the presence of woman,

01:33:57 always with one foot already in tragedy, which rends while it delights. What? And all that is

01:34:06 now to be at an end, and the disenchantment of woman is in progress, the tediousness of woman 0.94

01:34:14 is slowly evolving. Oh, you're up. You're up. We know the horned animal which was always most 0.96

01:34:21 attractive to you, from which danger is ever again threatening you. The old fable might once more

01:34:29 become history. An immense stupidity might once again overmaster thee and carry thee away. And 1.00

01:34:38 no God concealed beneath it. No, only an idea, a modern idea. End quote. After reading this,

01:34:47 one could assume that Nietzsche, rather than hating and despising, feels both respect and

01:34:52 fear for women. But not all women. Natural women. Not only fear and respect, but sympathy, too,

01:35:01 which is not something that Nietzsche easily bestows upon anyone, except perhaps the highest

01:35:06 type. Man relates to woman, Nietzsche says, with one foot in tragedy, which is, of course,

01:35:11 the art form with which the ancient Greeks celebrated and worshipped the god Dionysus.

01:35:17 It was the art form which gave expression to the pessimism of strength.

01:35:22 The Greeks, Nietzsche believed, saw the world in just the same way that Christian pessimists

01:35:28 do, or the pessimist Schopenhauer did, Schopenhauer being a preceding philosopher to Nietzsche

01:35:34 who had a great deal of influence on Nietzsche's thought.

01:35:38 He saw these types of pessimism, pessimisms which deny the world and call it unworthy

01:35:43 of our engagement.

01:35:45 those are pessimisms of weakness but it's possible to be pessimistic in a strong way and the Greeks

01:35:52 Nietzsche believed did that they too saw the world full of suffering pain and loss and these tragedies

01:36:00 displayed that they showed even the mightiest of heroes could be cut down by chance or simple

01:36:07 ignorance or just a little bit too much pride tragedy Nietzsche believed was the art of a people

01:36:13 of supreme strength and cheerfulness who were well enough and strong enough to look life in

01:36:20 its very questionable face and to affirm it, to accept the difficult, the true about life and to

01:36:29 love it nevertheless. And Nietzsche is saying man must and does and has faced woman in this way

01:36:36 Because woman knows a little bit about tragedy and about life. She is the original devotee of Dionysus and also the birth giver. She is the one intimate with that process by which new life comes into the world. And when she does that, she faces death very closely.

01:36:59 I think I've heard before the interference of modern medicine, which we discussed already, is preserving all that can be preserved.

01:37:08 You had a 25% chance of death every time you gave birth to a child as a woman.

01:37:15 My teacher says that when she gave birth to her son, she felt that both life and death were in the room with her.

01:37:24 I don't really feel hated by this.

01:37:26 In fact, I actually have loose flesh right now just talking about it.

01:37:30 I feel honored.

01:37:32 But that's my taste.

01:37:33 It might not be your taste. 0.99

01:37:34 And I don't think it seems to be the taste of modern ideologies, particularly feminism. 0.90

01:37:42 Nietzsche balks that woman should want to be disenchanted, that she should want to just 0.67

01:37:48 be made into an object of science, that she should want to display herself in this way, 0.56

01:37:55 expose herself, right? For what? Why? Why would she want to step down off of this pedestal and

01:38:02 out of her beautiful veils and just be naked and powerless before man when for so long man

01:38:11 has seen her as this otherworldly thing in some ways, this liminal creature, this bridge between

01:38:19 death and life. I think I hear Nietzsche asking here, why would a woman want to dispense with her 0.66

01:38:25 charms and all of the powers that they wield? At the end of the section, he mentions this horned

01:38:33 animal. My best guess is that he's referring to Pan, another Greek god. And I heard a story the

01:38:41 other day about the Pied Piper. And I think this Piper is related to Pan in some ways. Pan played

01:38:48 the flutes he was like a goat goat god and a very horny god very sexually active god and he would 0.55

01:38:57 play the little pan pipes i believe is why they're called that so there's the story a fairy tale of

01:39:03 the pie piper and this is a man who comes into a village and he's got these pipes these this little

01:39:10 flue right and he comes to save the residents of this small village from the plague being caused

01:39:16 by rats, of course. He plays his pipe and the rats follow him and he guides them out of the village

01:39:23 and drowns them in a river. He comes back to get his promised payment, but the villagers refuse to

01:39:29 remit the payment. So to punish them for this, he enchants all of the children of the village by 0.99

01:39:38 playing his little pipe and he does the same thing to them that he did to the rats. I think what

01:39:45 Nisha may be referring to here is that maybe we don't want to pay the piper. As modern people,

01:39:50 we don't think we have to pay the piper. Perhaps we can just tie him up in a legal battle that

01:39:55 will drag on for so many years that he'll give up. But the piper must be paid because the piper is

01:40:03 life. The piper represents life. And life, I think, has conditions beyond remediation. Even

01:40:10 know, we think that we are smarter than life is. It's possible, I suppose, that the assertions

01:40:18 upon which feminism rests are true. The assertions that there are no difference between genders, 0.96

01:40:25 that every one of our ancestors was just an absolute idiot and they were all just making 1.00

01:40:30 shit up as they went with no rhyme or reason whatsoever. They were just possessed by this 1.00

01:40:35 demon for thousands of years, and it was infecting art, literature, human, social structures,

01:40:42 historical events, mythology, philosophy, and religion worldwide. And we moderns have finally

01:40:48 showed up on the scene with the flaming crucifix of justice to drive out this demon. And we finally,

01:40:56 for the first time in all of human history, have figured something out about which everybody else

01:41:00 was confused that again there's no difference between gender that it's just a social construct

01:41:06 that everybody can be equal that life can be fair and not only so but it's our duty to make it so

01:41:12 maybe it is i don't know i i am not qualified to adjudicate on that it's possible that that sex

01:41:20 differences are not real it's possible that they don't matter at all and that cultural organization

01:41:26 doesn't depend on these sex differences or on recognizing these sex differences in any way.

01:41:33 I don't know. I wasn't there in the past when these sort of ideas were more prevalent.

01:41:38 I'm only here now. I only know what is true of this culture, and I only know that I don't like

01:41:44 it. It isn't to my taste. But again, that's not saying anything at all about truth, and it's not

01:41:50 saying anything about what's right or what's not right. Nietzsche wonders why women would 0.99

01:41:56 give up their charms. Why would we want to disenchant women? Perhaps it is only women who 1.00

01:42:03 lack charms, who wish for all women to also be disenchanted. I'm not sure that it is any great 0.99

01:42:10 love for woman generally to take away her charms just because some women lack them. This seems to

01:42:20 be perhaps a bit less loving and more vindictive and resentful to me. Woman learns how to hate 1.00

01:42:28 in proportion as she forgets how to charm, Nietzsche says in another place. I think there's 1.00

01:42:34 some truth in this in my own experience. Now, a feminist might argue, why should women have to 1.00

01:42:42 be charming? Why should women have to be pleasing to men? I don't know the answer to that. Perhaps 1.00

01:42:50 it's for the same reason that a man has to be powerful in body and mind, healthy, accomplished

01:42:57 in resource acquisition. It's because it's an indication to us women that that man has value

01:43:04 and that he has value as a potential mate. Why should our sexual desires have all of these

01:43:10 conditions and limitations? I don't know. Maybe, though, because life is conditional

01:43:15 and life isn't fair. One doesn't have to be anything. I think one can only be what they are.

01:43:23 This is the idea of fate, and it resists the idea of free will. But that's not what our worldview

01:43:31 you believes, again, as I mentioned, we don't surrender to fate. We don't submit to fate.

01:43:36 We believe that we can campaign on our own behalf and on the behalf of others to give

01:43:41 them power that they lack in order to help overcome that fate. I think Anita sees in

01:43:47 the emancipated woman this sort of indignant sense of entitlement to equality with her 1.00

01:43:53 fair female peers. She is agitating for a power which doesn't come naturally or easily to her. 1.00

01:44:01 in the natural and the unfair order of things, some women prevail. Some women succeed better. 1.00

01:44:10 And such women do not want emancipation. They fight tooth and nail against emancipation because 0.99

01:44:17 they are in the more privileged position. This is very logical and intelligible. I don't think

01:44:24 I need to explain that. And feminism recognizes that, right? There are feminist ideologies in 1.00

01:44:30 all progressive liberal ideologies are very fond at accusing people who have privilege for not

01:44:37 wanting to lose their privilege. Nietzsche says that woman is more wicked than man. I think also 0.75

01:44:46 because they are more natural. Wicked, according to the Christian morality, is what is natural. 0.98

01:44:53 That's why they burned medicine women as witches for hundreds of years, thousands of women. 0.98

01:45:00 Goodness means gentleness, pity, niceness. 0.99

01:45:05 And Nietzsche says this is already a sign of degeneration from a woman's more natural 1.00

01:45:10 nature because a woman isn't nice. 1.00

01:45:13 She may be kind, but she isn't nice. 1.00

01:45:15 Women are wild. 1.00

01:45:17 They are more animal and they are natural. 1.00

01:45:20 A good animal is a domesticated animal, but a domesticated animal is also one which lives

01:45:26 and dies for the advantage of its owners.

01:45:29 A powerful woman, a natural woman, is actually one who retains her wildness and thereby her independence. The fact that she is, as much as possible, a means to her own ends. 0.72

01:45:41 nita talks about beautiful souls with some scorn as well and i think these souls are also pitying 0.96

01:45:49 women nice women selfless women sacrificing women and these women perhaps don't have babies of their

01:45:57 own and they forget the economy of lights a mother any mother of any species has her strengths 1.00

01:46:06 to win her mate and to protect her babies and not really a bunch of extra strength to save the whole 1.00

01:46:13 pathetic world besides if she is barren perhaps she has more space to be invested and interested 1.00

01:46:19 in other women's children i was listening to tucker carlson interview the infamous andrew 0.95

01:46:26 tate recently and andrew tate claimed that his father had foreseen the present state of cultural 1.00

01:46:32 affairs in which these liberal women want and need influence over the children of others 1.00

01:46:38 perhaps specifically over the children of more conservative people because these women want to 1.00

01:46:44 imprint their ideas onto somebody onto some child and they have none of their own so they go into 1.00

01:46:50 these educational roles so that they can influence the children that do exist that are probably born

01:46:56 by women who are more conservative and who have taken on this sacred duty of conception, 0.99

01:47:03 gestation, and childbirth. It's an interesting accusation. I'm not qualified in any way to

01:47:09 ascertain whether or not it's true. But I do believe that what Nietzsche is saying

01:47:14 in this text is that a beautiful woman, a fertile and healthy woman, is a privileged woman.

01:47:21 she's blessed by the gods and by fate and she's not interested in changing fate or changing the

01:47:28 natural order of things because it is working in her favor she would not as no healthy animal would

01:47:34 squander that privilege privilege is precious and one should not cast precious things before 0.84

01:47:41 the swine even if it is good according to some moral systems to give away privilege to those

01:47:47 who have less, it's not necessarily healthy. The morality of pity is a morality that saps health.

01:47:54 Nija says suffering is a disease, and it's an infectious disease, and pity is the vector by

01:48:00 which suffering spreads from body to body and infects new bodies. In the Antichrist, which is

01:48:09 a polemic, that means a very harsh criticism of Christianity and the religion of pity, the morality

01:48:15 of pity. Nietzsche says, pity stands in opposition to all the tonic passions that augment the energy

01:48:23 of the feeling of aliveness. Pity is a depressant. A man loses power when he pities. Through pity,

01:48:32 that drain upon strength which suffering works is multiplied a thousandfold. Suffering is made

01:48:39 contagious by pity. Under certain circumstances, it may lead to a total sacrifice of life and

01:48:45 living energy, a loss out of all proportion to the magnitude of the cause, the case of the death 0.82

01:48:52 of the Nazarene. This is the first view of it. There is, however, a still more important one.

01:48:59 End quote. Nietzsche has made a rather outlandish claim here that the Christ did not die for the

01:49:05 sins of the world, but rather from pity for the world. His feelings of pity literally sucked the

01:49:12 life out of him. So when he stood before Pontius Pilate, he had neither the energy nor the will

01:49:19 to defend himself against death. He didn't defend himself against any Pilate's accusations. He just

01:49:26 said, it is as you say, and basically allowed himself to be crucified. The Christian interpretation

01:49:32 of that story is that he did it so that he could be a sacrifice for the sins of the world. Nietzsche

01:49:39 has rather inverted that interpretation as he does most of the stories that Christianity tells

01:49:45 about itself. One example of the infectiousness of suffering and the disease vector of pity, 0.57

01:49:52 I had to stop watching shows like Planet Earth, any shows about wild animals, natural animals,

01:49:59 because i was being made sick fully incapacitated by my pity for all of these beautiful innocent

01:50:06 animals dying because of this and that consequence of climate change it was actually impeding my

01:50:12 ability to survive the suffering of my own life which makes me plenty sick enough i found myself

01:50:18 feeling so bad for these animals and there's something very accurate about that statement i

01:50:24 feel bad for there is a bad feeling in me there's a sick feeling in me and it isn't for myself it

01:50:31 isn't because of me or anything that's happening to me it's for somebody else the pain and suffering

01:50:36 of some other being has gotten into my body and is causing me pain and suffering it's very literally

01:50:42 what sympathy means with pathos with pathology with sickness or compassion suffering alongside

01:50:51 of, suffering with. That's what those words literally mean, that you are hurting with the

01:50:57 other person who is hurt. And this is valued very highly in the morality of pity. Nietzsche calls it

01:51:03 a way of spreading a disease and that it actually makes life worse than it has to be. So Nietzsche

01:51:10 offers the second and more important view of pity in the rest of that section. We'll read it now.

01:51:16 Quote, if one measures the effects of pity by the gravity of the reactions it sets up,

01:51:22 its character as a menace to life appears in a much clearer light. Pity thwarts the whole

01:51:29 law of evolution, which is the law of natural selection. It preserves whatever is ripe for

01:51:35 destruction. It fights on the side of those disinherited and condemned by life. By maintaining

01:51:42 life in so many of the botched of all kinds, it gives life itself a gloomy and dubious aspect.

01:51:49 Mankind has ventured to call pity a virtue. In every superior moral system, it appears

01:51:55 as a weakness. Going still further, it has been called the virtue, the source and foundation of

01:52:01 all other virtues. But let us always bear in mind that this was from the standpoint of a philosophy

01:52:07 that was nihilistic and upon whose shield the denial of life was inscribed. End quote. This is

01:52:14 a reiteration of what we read in the section 62 of Beyond Good and Evil. Pity is the moral evaluation

01:52:22 that preserves that which is right from death. Hitcher here is saying that pity is the virtue,

01:52:30 the preeminent virtue of a moral system which in effect denies life. This evaluative system

01:52:38 says that life as it is is not worth living. Life as it is has no value. And so we have to

01:52:44 try to get out of life. That's the morally correct thing to do. The Christian version of this idea

01:52:49 says the world is of the devil. It's of the simple and the lustful, the flesh. It is corrupt. It is

01:52:57 unacceptable. God does not like the world the way it is, so he's going to destroy it. And everybody

01:53:02 who loves this world and everybody who prevails and profits in this world will be punished,

01:53:08 at least severely, if not eternally. And God is going to make a new world. There's this other

01:53:14 world, this unreal imaginary world that has to be realized on this world, the kingdom of heaven.

01:53:22 And in the kingdom of heaven, everyone will be saved from all of the harsh truths that condition

01:53:27 this world as it is. So we won't have to live with social hierarchies that are unequal. We won't have

01:53:33 to live with all the ways that the lower classes suffer and are oppressed. This moral system says

01:53:39 we don't like things the way they are set up in this world. God said this world is evil. So fuck

01:53:46 this world. Let's get a new world. And it's the same worldview that also says that pity is the 1.00

01:53:53 highest virtue. I think that feminism is similar in some ways. It doesn't like the social hierarchy. 1.00

01:54:00 It doesn't want women to have a secondary role in social situations from marriage to the public 1.00

01:54:08 sphere. It thinks the world that we have created, this patriarchal system, is in error. It's not

01:54:15 acceptable, and we shouldn't have to live life in that way or under those limitations or in those

01:54:22 difficult conditions. So it's possible, I think, that this same worldview that denies life as it

01:54:30 is, that denies the harshness and unfairness of life, is probably also an ethical system that

01:54:37 values pity very highly. I think, in fact, this is one of the primary reasons that feminism 0.97

01:54:43 has caught on in our culture, because culture has adopted this morality of pity from Christianity.

01:54:50 we're not religious largely speaking anymore but we still subscribe to this christian moral system

01:54:57 at least as it concerns the relative value of the higher and the lower classes in a patriarchal 0.99

01:55:03 system women are property they don't have their own social or legal rights they can't own property 1.00

01:55:09 they can't divorce their husbands they don't have control over their children they can't vote in 1.00

01:55:15 political elections if there are such things. They can't be educated. They can't work. They

01:55:20 can't earn their own money. They can't engage in the scientific enterprise. They have no

01:55:26 independence. So such a woman, if she's taken care of by a very good husband, who is a handsome, 0.99

01:55:33 powerful man who is proficient at resource acquisition, such a woman, the more natural 0.77

01:55:39 woman, the woman who fights tooth and claw against the emancipation of woman. She's in a great

01:55:45 situation. I personally would love to be in such a situation, but it is the very few women who win 1.00

01:55:53 such powerful husbands and who get to enjoy the benefits of being married to such a man. 0.50

01:55:58 Nietzsche would call this woman, this type of woman, the higher woman or the higher type. 1.00

01:56:03 the most women, the all too many women have powerless husbands and maybe even husbands that 0.99

01:56:09 are relatively less powerful than they are as women. So these women probably chafe under the 1.00

01:56:16 rule of these husbands because the women probably have a better capacity to make a good life for 1.00

01:56:22 themselves in the world, but they're being held back by their husbands and by all of these legal 1.00

01:56:26 rules and these social standards. And that sucks. That's an occasion for pity. If you look at that 0.99

01:56:32 story, the way that I look at the polar bears floating on these last tiny little ice drifts

01:56:39 in the middle of the Atlantic Ocean starving, you're definitely going to feel pity if you

01:56:44 see that. Pity is a very, it's infectious. If you're around somebody with a cold and they

01:56:49 sneeze and breathe, you're probably going to get sick even if you don't want to. Same thing with

01:56:55 pity. You're probably going to get sick from it if you're close enough to it, even if you don't

01:57:00 want to. What compounds the difficulty of that situation as well is that not only are these

01:57:07 women married to these unimpressive men who do not give them a good life, but weak men also tend

01:57:15 to be more abusive. In section 13 of the gay science, Nietzsche, I'll just paraphrase what 0.85

01:57:23 he says, but he says that when we are sure of our power, which means that we either have a lot of

01:57:28 power or we have as much as we need. We're not really concerned about proving that power. We're

01:57:34 in a position to benefit people. If you have power, you can help people. I think that's one of the

01:57:39 underlying arguments of a morality of pity is that those who have power should help people. It's that

01:57:45 recognition of can and that moral evaluation of should. You can help people. You do have power

01:57:52 and therefore morally i'm going to evaluate you should help people you should give your power

01:57:59 away but if you're weak you don't you can't really help people that's why again the morality

01:58:04 of pity works the way it does if you're weak you aren't able to help your weak peers so you have to

01:58:10 appeal to more powerful people and demand in some way you have to win some in some way that power

01:58:17 from them, if only by making them feel guilty or threatening them, perhaps, with eternal

01:58:22 damnation. So anyways, if you're weak, you can't, you want to feel powerful, but you express that

01:58:30 power, you try to gain that power through abuse, through causing people harm. Because when somebody

01:58:35 suffers, it makes them think a little bit more. Where did that pain come from? And they start to

01:58:40 view you as the source of that pain and therefore probably relate to you as somebody who has power

01:58:44 over them in some way so if you carry this over into the realm of marriage a more powerful man

01:58:51 is more likely to be kind and generous with his wife because he is more sure of his power

01:58:56 if they have conflicts which they will of course have conflicts because men and women are different

01:59:02 and they want different things out of their relationships anyways when they run into these

01:59:07 conflicts a powerful man is not going to be so easily demoralized or threatened by these conflicts

01:59:13 he will have a warrior's courage he will have confidence even with his wife and probably she

01:59:19 will also respect him more which will nip some of those conflicts in the bud he's more sure of his

01:59:26 power he's less threatened by her so he feels less inclined to harm her in order to prove his power

01:59:32 also she's more willing to surrender to him and less interested in usurping his power because

01:59:37 it's more likely that he's providing her with a good life and she doesn't feel the need to

01:59:42 take care of herself. Women are generally, to this day, more willing to surrender to

01:59:48 powerful, beautiful men because of that exact reason that we talked about just briefly from

01:59:56 section 13 of the gay science. Powerful men benefit us. They bring us into their service.

02:00:02 they make us devoted to them by blessing us, by empowering us. So why wouldn't a woman surrender 1.00

02:00:10 to a man who is capable of protecting her and providing for her and her children? But on the 0.74

02:00:16 other hand, you have these women probably living in very abusive situations with men who are

02:00:21 powerless, who feel very frustrated, probably, in the public domain, who are a member of a lower

02:00:29 or oppressed class and are dealing with men who treat them poorly because they are more powerful

02:00:36 than the oppressed men. They're probably competing with other men to gain whatever

02:00:42 modicum of power they can gain. And they're probably very frustrated with their own

02:00:48 powerlessness. As the saying goes, shit trickles down. In Beyond Good and Evil, there's a very 1.00

02:00:54 briefs aphorism in which Nietzsche notes that one must repay good and evil, but not necessarily to

02:01:01 the exact person who inflicted good or evil on you. So men are being mistreated and oppressed

02:01:09 in their social roles, but they can't take it out on their superiors. So they come home and take it

02:01:13 out on their wives and on their children. And this is a very typical situation. It's a common

02:01:18 situation. Many and maybe most women probably ended up in these scenarios. It's not the many 1.00

02:01:26 for whom the patriarchy works out well, regardless of gender. Many women suffered under this system 1.00

02:01:33 and many men did also. It's an elitist system. It's an aristocratic system. It's a social hierarchy

02:01:40 of rank that privileges the very few and oppresses the very many. Of course, feminism will gather 1.00

02:01:47 steam in a culture that is informed by the morality of pity because we feel pity for women 0.99

02:01:54 that are abused and we want to find the source of that abuse and we look at it in the system

02:01:59 and we want to try to change the system. I think what Nisha is saying is that these aristocratic

02:02:05 systems are more reflective of the actual natural nature of life and importantly they produce

02:02:12 beautiful humans you can take that system out of play and introduce a inverted morality in which

02:02:21 the value of the social classes is exchanged so that the higher class becomes evil and the lower

02:02:28 class becomes good and maybe you do make more people more comfortable in that system but you

02:02:33 also make people generally more ugly as we heard in that 232 section of beyond good and evil

02:02:41 this whole project is part of the general uglifying of europe nietzsche his morality

02:02:50 he's very critical christian morality but he doesn't think you can just live without

02:02:54 evaluations humans are evaluating animals his morality is more oriented towards personal growth

02:03:03 if you'll excuse the cliche his desire is to overcome pity and not just for the lower classes

02:03:09 he struggles with pity for the higher men. A whole part of the plot of his novel, Thus Spoke

02:03:16 Zarathustra, is Zarathustra suffering, becoming infected with suffering because of his pity,

02:03:24 not for the masses. He feels pretty scornful towards them from the very beginning, but he does

02:03:28 get waylaid and a bit sidetracked by his pity for these higher men. We meet several different types

02:03:33 of higher men, higher men who are also botched men. These botched higher men for whose sake

02:03:39 Nietzsche is grateful to Christianity, as we read about already. And Zarathustra has to overcome 1.00

02:03:45 even this pity, even this exposure to the infection of suffering. If misogyny means

02:03:54 feeling contempt towards women when we should feel pity for them, should being a moral statement,

02:03:59 then yeah, Nietzsche is a misogynist by that definition. But every time I hear something

02:04:07 or some statement with the word should in it, I've trained myself and it's helpful. It's

02:04:14 illuminating. Why? Why should I? In the service of what goal should I do this? Or what is it about

02:04:22 you that needs me to behave in this way so that you can build it about yourself? Where did the

02:04:28 should come from. Because should, again, it's a conditional statement, meaning that it's referring

02:04:33 to an imagined reality. And I'm immediately alerted by that should as to what imaginary world are you

02:04:41 living in? What imaginary friends do you have? And why are you so invested in me joining you

02:04:46 in that world? What kind of moral presumptions underlie that should? The ideas implicated in

02:04:54 the word misogyny are ideas that choose a specific type of woman that think that woman should be a 0.96

02:05:01 specific way or that social systems should be in a specific way but why that should and what type

02:05:07 of woman craves that and this is what Nietzsche is calling into question in this Akihomo text that 0.87

02:05:13 we read and now in this section 232 of Beyond Good and Evil battling misogyny crusading against

02:05:22 misogyny means creating a set of conditions that is helpful and supportive, but of a particular 1.00

02:05:28 type of woman. I'm sure feminists would claim that their ideology helps all women. I would 1.00

02:05:36 disagree with that. Feminists claim that these sort of patriarchal systems, these ancient 1.00

02:05:42 moralities hurt all women. But I would also disagree with that because I think a certain 0.98

02:05:49 class of woman, a certain type of woman really thrived in those social situations. And how do 1.00

02:05:56 these anti-misogynist feminist crusaders, emancipated women, how do these women actually 1.00

02:06:02 feel about the class or the type of women who do not need their protection and who do not benefit 1.00

02:06:10 from their crusades? Do they love these women as well? Not just in word, in deed. Do they love

02:06:17 these women in action. Nisha says that these emancipated women do not love higher women, 0.68

02:06:25 that they actually hate higher women, and they're trying to get revenge against them. They are doing 0.56

02:06:31 their best to undermine these women. I've heard Keegan on the Nisha podcast refer to Nisha's 0.87

02:06:38 politics and probably his social theories as well as aristocratic elitism, which is probably the

02:06:47 word that you would use to describe a social system that honors and loves these aristocratic 0.80

02:06:53 type women. Now, the term aristocrat is loaded, of course. It has a lot of connotations and a lot

02:07:01 of negative connotations in this culture of pity. So whatever you're thinking, when I say aristocrat,

02:07:08 it might be a little bit different than what Nietzsche means when he talks about this higher

02:07:12 woman or higher man, this higher type of human. So I'll do a whole episode coming up here in which

02:07:19 we compare the higher type to the lower type as Nietzsche conceives of them, because it's a little

02:07:25 bit different than the way that we conceive of it in our culture, informed by the morality of pity.

02:07:32 Looking at the higher woman or man versus the vulgar man, the common man, it has a slightly

02:07:39 different perspective, a different flavor, and a different set of definitions in Nietzsche's

02:07:44 view. We'll do a whole episode to clarify that in the future. Well, let's get back to these

02:07:49 emancipated women, the women for whom Nietzsche clearly has some scorn and some disrespect.

02:07:55 He says that they demand that they receive the same privileges that men have so that they can

02:08:02 be independent of men. What this does, essentially, is that it lowers the higher class of women who 0.98

02:08:10 are actually benefiting from men who would do more poorly in the world if they didn't have the

02:08:16 support and the protection of these men. I think Nietzsche would say about Seminism what he said

02:08:23 about Christianity. You could be, perhaps, grateful to it. You might make the argument that 1.00

02:08:29 Feminism has, as Christianity did, helped some of these higher but also botched women. 0.98

02:08:37 When you watch movies that are propaganda pieces for the feminist ideology, you see these remarkable women who did really outstanding things in the application of technology or in science or social justice or what have you. 1.00

02:08:55 But these women all have to, in these movies, is the cliche plot line that they fight this uphill battle against the contempt of their male peers or superiors. And these men are always portrayed as very treacherous or very lecherous men. And you do feel, of course, pity watching women in these artistic renderings of the emancipated, quote unquote, higher woman.

02:09:19 so you can feel i do feel gratitude to feminism for freeing women such as these but i think these

02:09:27 women are slightly more masculine women most of the time and aren't as aligned to their native 0.98

02:09:34 feminine nature as birth givers and mothers they probably chafe quite a lot under the bridle of 0.99

02:09:42 these social roles and their talents probably are wasted largely so one could be grateful to 1.00

02:09:50 feminism in that way the problem is when that evaluation becomes systematic same thing as we 0.81

02:09:57 saw about christianity when the system when the algorithm says everything suffering should be 1.00

02:10:05 preserved these women that have these more masculine drives they're suffering trapped in

02:10:10 these feminine roles and we should preserve these women but it goes too far and says okay well now

02:10:15 every woman who is suffering must be preserved regardless of whether or not she's going to

02:10:20 actually add something to the value of culture or society when she debuts in the public sphere 1.00

02:10:27 maybe she will not maybe she will just be a monkey wrench in the machine but because she's suffering 1.00

02:10:32 the algorithm looks for a suffering woman and it comes up with this answer that she needs to be 1.00

02:10:37 introduced into the public sphere and included in these more masculine endeavors. Perhaps a 1.00

02:10:43 similar price has been paid at the expense of every healthy, beautiful, fertile, young, 1.00

02:10:50 mothering, feminine woman in order to preserve these botched but higher masculine women and 0.95

02:10:58 thereby from that systematic appraisal to preserve all suffering women. Perhaps we've paid 0.98

02:11:05 in the happiness of these women that would have been successful in a more patriarchal system 1.00

02:11:12 in order to gain the comfort of more women. Feminism might lack, like Christianity did, 1.00

02:11:19 in Nietzsche's opinion, that artist's severity and foresight. So yeah, we end up with more 0.95

02:11:25 equality, more fairness, but less beauty and less of the sublime. Nietzsche does not have

02:11:33 I regard for all of the suffering women that feminism preserves when it becomes a system.

02:11:40 He has a different regard for the rarer type of woman, for a woman that is forged in a hotter 0.70

02:11:46 fire than the suffering masses can tolerate. A woman cast in bronze, you think about the way

02:11:53 they make swords. They are subject to so much pressure, to such variations in environment from 0.98

02:12:01 the burning heat of the forge to the cold of the plunge to the hammering of the metal. It's a very

02:12:09 intense process, but it turns out something beautiful and very powerful and useful. Or the

02:12:15 same thing could be said about a sculpture. It's subject to a great deal of pressure and loss and

02:12:24 suffering. You can imagine if that rock had feelings, it would not be feeling very great,

02:12:28 being chiseled away and pounded on, but something beautiful can be turned out of that difficult

02:12:34 process of those hard conditions. It's, I don't know, the difference in conditions between that

02:12:41 which creates diamonds and that which just creates graphite. Graphite is more prevalent.

02:12:48 There's more of it. It is useful in some way, but it isn't beautiful the way that a diamond is,

02:12:54 and it isn't rare in that way either, but that's just a choice. Again, Nietzsche is just making

02:13:00 his own moral evaluation, which is opposite to the moral evaluation of our culture, but there is no

02:13:06 actual objective way to say which of those evaluations is correct. Let's finish just briefly

02:13:14 the quote that we've been working through from the Antichrist. Quote, Aristotle, as everyone knows,

02:13:22 saw in pity a sickly and dangerous state of mind, the remedy for which was an occasional

02:13:29 purgative. He regarded tragedy as that purgative's. Instinct of life should prompt us to seek some

02:13:36 means of puncturing any such pathological and dangerous accumulation of pity as that appearing

02:13:43 in Schopenhauer's case, that it may burst and be discharged. Nothing is more unhealthy amid all our

02:13:50 unhealthy modernism than Christian pity. To be doctors here. To be unmerciful here. To wield 0.98

02:13:58 the knife here. All this is our business. All this is our sort of humanity. By this sign,

02:14:05 we are philosophers. We hyper-Goreans. End quote. Nietzsche, I think, believes himself to be 0.98

02:14:13 motivated by a desire to heal, to help, a humanitarian impulse. He has a different

02:14:21 value system. Granted, he sees a different source of illness than Christianity sees. 0.65

02:14:28 He gives a different diagnosis, a different prognosis, a different course of treatment.

02:14:35 But it is still a desire that I think Nietzsche feels to be fundamentally beneficent and loving.

02:14:42 Nietzsche feels contempt not just for the common man as common man he thinks the social hierarchy

02:14:50 is necessary and that the common man the many they are necessary he feels scorn rather for the 0.93

02:14:57 rabble which word refers to the malcontent commoners men and women who want to take from 0.99

02:15:05 the rich and give to the poor people who want to invert that social order and destroy the hierarchy 0.85

02:15:12 in favor of equality. Let's hear from Nietzsche's Zarathustra concerning the rabble. 0.93

02:15:19 Quote, And many a one who hath turned away from life hath only turned away from the rabble. He 0.82

02:15:26 hated to share with them fountain, flame, and fruit. And many a one who has gone into the

02:15:32 wilderness and suffered thirst with beasts of prey, disliked only to sit at the cistern with 1.00

02:15:38 filthy camel drivers and many a one who has come along as a destroyer and as a hailstorm to all 1.00

02:15:45 cornfields wanted merely to put his foot into the jaws of the rabble and thus stop their throat 1.00

02:15:51 and it is not the mouthful which has most choked me to know that life itself requires enmity and 0.57

02:15:59 death and torture crosses but i asked once and suffocated almost with my question what is the 0.73

02:16:07 rabble also necessary for life? Are poisoned fountains necessary and stinking fires and 0.99

02:16:14 filthy dreams and maggots in the bread of life? Not my hatred, but my loathing, nod hungrily at

02:16:22 my life. End quote. So the rabble or the mob are not common people who are going about their

02:16:29 business. They're a group of such people in a collected siever pitch of emotion demanding

02:16:35 something. Access, resource, attention, accommodation, etc. Nietzsche, who described

02:16:42 amor fati, the love of fate, as the core of his nature. Nietzsche characterized his own philosophy,

02:16:50 in fact, as one that uniquely affirmed life as it is. Nevertheless, he almost suffocated on

02:16:56 this question, is the rabble necessary? The answer to that, of course, is yes, they are, 1.00

02:17:03 because they wouldn't be if they weren't necessary. Necessity describes everything that is.

02:17:10 Nietzsche would not deny life on account of the fact that it includes enmity, death, torture

02:17:16 crosses. Christianity, on the other hand, does deny life on those grounds. This world is simple 0.83

02:17:23 beyond repair. It's unworthy of our efforts. It's unworthy of our affection. The purpose behind all

02:17:29 existence is the realization of the kingdom of heaven on the other hand and opposed to that

02:17:36 Nietzsche says yes to the world including everything hard harsh suffering painful ugly

02:17:42 frightening incomprehensible about the world but he chokes and balks he hesitates in that

02:17:49 unqualified affirmation of life because life also requires the rabble the rabble is not

02:17:57 they're not the higher botched type of men they're not the botched type who also have other

02:18:03 admirable qualities they're just totally botched they're not healthy at all they're not beautiful 0.66

02:18:09 at all they're the all too many nita calls them and they are like zombies they want to eat the 0.91

02:18:16 healthy and the beautiful i think this sentiment applies to the emancipated woman too you could 1.00

02:18:24 envision feminism or sort of any social justice cause as a rabble-rousing affair. I, maybe you

02:18:35 wouldn't see it that way, but I think Nietzsche probably did and would. I don't think, again,

02:18:41 that this means that he hates all women. He has contempt for the rabble generally, including 1.00

02:18:48 both genders, but he also has great respect for higher men and women. I think perhaps sexual 0.99

02:18:56 instinct here serves as an illustration of this point. As a woman, there are very few men with

02:19:03 whom I am willing or would be willing to have sex. Maybe one in a thousand men actually catch

02:19:09 my attention and even get me thinking along those lines or feeling warm and fuzzy in that direction.

02:19:16 But this doesn't mean that I hate men. I love men and personally, exclusively sexually attracted to men. I do feel at least indifferent to most men and I actively dislike quite a significant number of men, but I don't hate men on principle.

02:19:34 I'm just very choosy about the type of man that I would be willing to allow into my body

02:19:39 for whose seed and genes I would be willing to take responsibility

02:19:44 and to enter into an obligation of parenthood with

02:19:48 I think that Nietzsche feels something similar

02:19:51 perhaps exclusively based on the sexual instinct 0.98

02:19:55 but he does find most men and women to be gross 0.94

02:19:59 in both senses of the word, right? 0.99

02:20:01 that they're icky and that there's just so many of them. There are a few, a very, very few,

02:20:08 whose magnificence and nobility justify the rest. I don't know if that means dating people or being

02:20:16 a misogynist or a misandrist. That's actually a sincere question and not really a rhetorical

02:20:21 device. You can leave a comment below. And a feminist would argue with this illustration

02:20:28 that I'm using that women are more than just potential mates so I can't apply this sort of 0.93

02:20:35 sexual judgment to the judgment of the value of women generally but I would counter with that 0.60

02:20:42 like why why do women have to be more than potential mates to men like why do women have

02:20:48 to achieve value to men outside of the mating game and I think that spoken or perhaps unspoken

02:20:54 answer to that would be that women need to have independent value so that they don't need men,

02:21:00 so that they don't have to rely on them financially, politically, socially. They 1.00

02:21:04 don't have to submit to them in any regard, really. And this is, of course, so they can be safer,

02:21:09 more comfortable, better preserved, less suffering. I would assume that a feminist or 1.00

02:21:17 someone who appeals to that ideology would say that all women should be emancipated and should 0.66

02:21:23 be equal to men for this reason safety first comfort first preservation suffering is the thing

02:21:30 we're avoiding before we even consider anything that we actually want to approach i think this

02:21:36 should rest on a couple of problematic axioms or presumption assumptions the few that i can see are

02:21:45 one that life can be fair wherever life isn't fair we can make it fair i think it rests on

02:21:53 the idea that we are free agents, that we have free will, we have a choice, and we can use our

02:21:59 consciousness or these uniquely human traits that we have to exceed the conditions of our fate,

02:22:06 the conditions of life. I also think that it rests on the assumption that death is always worse than

02:22:15 any kind of life, that there is nothing worse than death, and that death is the thing that should be

02:22:20 avoided at all costs. On top of those assumptions, there are a few moral suppositions. So for example,

02:22:29 in the case of the first assumption that we can make life fair, we add on the value judgment that

02:22:35 we should make life fair. If we can do it, we should do it. That's not necessarily a logical

02:22:43 correlation there. There is a value judgment that makes the jump over that gap. Logic does not demand

02:22:50 that just because you can do something that you should do it. But a moral judgment does make such

02:22:56 a demand. But life is, I think according to Nietzsche, fundamentally not fair. That's one of

02:23:03 the basic characteristics. It's the essential nature of life that it's not fair. In fact,

02:23:09 life isn't even moral. So you can't even apply a value judgment such as fair or not fair to life

02:23:15 because life exceeds value judgments. Life is boundless, immoral, indifferent, without purpose

02:23:23 or consideration, without pity or justice, at once fruitful and barren and uncertain. That's a quote

02:23:31 from Beyond Good and Evil. In the same book, Nietzsche describes life as extravagant and

02:23:38 in different magnificence, which is shocking, but nevertheless noble. So life squanders herself

02:23:45 in overcoming herself. Nietzsche says life is the will to power, and the will to power is

02:23:52 the constant, inexorable, inexhaustible striving to overcome, not just other things, also oneself.

02:24:02 life is always overcoming herself as to the free will assumption nisha calls this idea of free 0.99

02:24:11 will the hundred times refuted theory of free will and the crass stupidity of the celebrated 0.98

02:24:18 conception of free will the monstrous conception of free will we will come back to that in another 0.98

02:24:26 episode. I'll do an entire episode on the concept of free will. For now, therefore, suffice it to

02:24:32 say that the will is not free. It's also not not free. Nietzsche says neither one of these ideas

02:24:40 apply to the will. Only strength or weakness. The will can be strong and it can overcome itself or

02:24:48 it can be weak and be forced to surrender itself. However strong a human will is, nevertheless,

02:24:55 cannot overcome the basically exploitative nature of organic life. In Beyond Good and Evil,

02:25:02 section 259, Nietzsche describes this exploitative nature of organic life, or rather this

02:25:10 misguided concept that we could somehow remove exploitation from life. He says, quote,

02:25:18 at no point, however, is the ordinary consciousness of Europeans more unwilling to be corrected than

02:25:24 on this matter. People now rave everywhere, even under the guise of science, about coming 0.52

02:25:30 conditions of society in which the exploiting character is to be absent. That sounds to my

02:25:36 ears as if they promised to invent a mode of life which should refrain from all organic function.

02:25:43 Exploitation does not belong to a depraved or imperfect and primitive society. It belongs to

02:25:49 the nature of the living being as a primary organic function. It is a consequence of the

02:25:55 intrinsic will to power, which is precisely the will to life. Granting that this as a theory

02:26:02 is a novelty, as a reality, it is the fundamental fact of all history. Let us be so far honest

02:26:10 towards ourselves. End quote. Nietzsche recognizes here that no one has been able,

02:26:16 has been courageous or even perhaps truthful enough to put this into words, to describe this

02:26:25 fundamental aspect of life. Nevertheless, it's been true of life since time immemorial. It is

02:26:30 basic to the nature of life. Life cannot be separated from exploitation. Life is exploitation.

02:26:37 It's not a problem to be fixed. It isn't a bug in the system. It's not a mistake that can be

02:26:43 rectified. It belongs to the nature of the living being. It's a primary organic function. All life,

02:26:52 Nietzsche says, in another place exists at the expense of other life. So this was a long and

02:26:58 twisting road of a detour, but I want to get back now to the passage with which we started from

02:27:04 Ece Homo. Well, have people had ears to hear my definition of love? It is the only definition

02:27:11 worthy of a philosopher love in its means is war in its foundation it is the mortal hatred of the

02:27:19 sexes end quote so love is very simply war which is perhaps why the other oft-quoted maxim holds

02:27:28 this isn't Nietzsche but is in keeping with the sentiment he's expressing here all is fair in love

02:27:35 and in war because love is war. Love and war are the same thing. Men and women crave fundamentally

02:27:43 different outputs from their partners or their potential partners of the opposite sex. Men 0.83

02:27:49 highly value variety and frequency in their mates and sexual intercourse. Women perhaps value those 1.00

02:27:59 things too, but more highly value commitment, protection, provision, and shared obligation 0.97

02:28:05 in parenting. I read a book I would highly recommend by an author, an evolutionary psychologist named

02:28:12 David Buss, B-U-S-S. It's called The Evolution of Desire. In this book, he describes these sort of

02:28:20 differing needs that men and women try to meet. And generally speaking, men and women try to meet

02:28:27 these needs with their partner in a pair bond. So men and women commit to one another in

02:28:33 temporary but monogamous relationships. Humans are, by nature, according to David Buss,

02:28:41 serial monogamists. However, within this committed bond, there is often disagreement,

02:28:46 as anyone who's ever had a partner of the opposite sex surely knows, as to who owes who what and how

02:28:53 much of it so men tend to enter into these pair bonds but they also want to try to satisfy their

02:29:01 cravings for novelty and more frequently than women do they engage in surreptitious extramarital 0.67

02:29:08 affairs in order to both protect the bond and also scratch the itch women cheat as well right 0.94

02:29:15 but for different reasons women are willing to be whisked away from their partner by a better man 1.00

02:29:21 especially if their current partner fails to provide for them and their children or perhaps

02:29:26 abuses them or violates them and that abuse significantly outweighs his provision or other

02:29:30 good qualities or maybe he just fails to impregnate her altogether in that case she's willing to be

02:29:36 won over to leave the bed of her partner and crawl into another bed Nietzsche says back to that 0.82

02:29:43 eke homo passage quote have you heard my reply to the question how a woman can be cured saved 0.99

02:29:50 In fact, give her a child. A woman needs children. Man is always only a means. Thus spoke Zarathustra. 1.00

02:29:59 It's a bold statement, surely offensive to the mis-misogynists, but we're going to address that idea of woman being a riddle solved only by pregnancy more fully in the next couple parts of this episode.

02:30:13 neither party in this internal war between the sexes is more guilty or more innocent it's

02:30:20 interesting to ever go on twitter i tend to follow people who comment frequently on the nature of

02:30:25 men the nature of women and the nature of the relationships between the two i'm very fascinated

02:30:29 by this aspect this fundamental aspect of human psychology and human life and it's very frequently

02:30:36 a war on twitter as well concerning which sex suffers more and which sex causes the other

02:30:43 more grief i would say they're equally innocent and equally guilty in these eternally strained

02:30:50 and notoriously difficult heterosexual reproductive relationships love is just war in section 238 of

02:30:59 beyond good and evil need to cause this war this essential conflict quote the fundamental

02:31:05 antagonism between the sexes let's look at just the beginning of that section quote to be mistaken

02:31:12 in the fundamental problem of man and woman to deny here the profoundest antagonism and the

02:31:19 necessity for an eternally hostile tension to dream here perhaps of equal rights equal training

02:31:26 equal claims and obligations that is a typical sign of shallow mindedness and a thinker who

02:31:32 has proved himself shallow at this dangerous spot, shallow in instinct, may generally be regarded as

02:31:39 suspicious, nay more as betrayed, as discovered. He will probably prove too short for all fundamental

02:31:47 questions of life, future, as well as present, and will be unable to descend into any of the depths.

02:31:55 End quote. Feminism, I think, does deny this fundamental antagonism. Feminist ideology 1.00

02:32:01 seems to, from my perspective, want to socially engineer this antagonism out of male and female 1.00

02:32:08 relationships by making men and women equal to one another. Nietzsche claims or asserts that

02:32:16 this is a shallow way of thinking about life. You're thinking on the should level again,

02:32:22 right, which is this morally evaluative judgment-making level. But those judgments are only

02:32:29 useful or fruitful insofar as they rest on some underlying recognition of the reality of life.

02:32:36 And as we mentioned already, this idea that life should be fair rests on what Nietzsche and I

02:32:42 would call a false axiom, a fallacious assumption, the idea that life can be fair.

02:32:49 When you think in this should, could, would conditional tense thinking, you're thinking

02:32:55 about imaginary things, possibilities that you've imagined. And it's very easy for your imagination

02:33:01 to get disconnected from reality. It's difficult to reckon with reality because reality is

02:33:07 difficult. It's easier to be fanciful, right? It's easier to unplug yourself, untether yourself from

02:33:13 the harsh, often, conditions of real life and to, as they say, walk around with your head in the

02:33:20 clouds. It's a mode of escapism. We're all guilty of trying to escape the difficulty of our lives

02:33:27 and ideologies. Ideologizing is one of the primary ways that we do that as humans. Nietzsche claims

02:33:36 that women are shallow in another place. So perhaps this kind of shallow thinking is all 0.99

02:33:41 that can be expected from a woman-driven ideology about women. I'm going to leave that spicy little 0.96

02:33:49 tamale alone for now and come back to it in more depth in another episode. But let's try to move

02:33:56 forward in this particular text. I want to talk a little bit more about what thinking is, whether

02:34:03 it's shallow or deep, and really how Nietzsche regards thinking as opposed to the way that we

02:34:09 think about thinking. We think that thinking is some sort of function of our will, and we'll come

02:34:14 back to that idea in another episode as well but we also think that thinking is very rational and

02:34:20 that it has only to do with reason it's a representation of the unity of our being that

02:34:27 we are this united soul that's what we used to call it now we call it an ego but we are united

02:34:33 in being this personal individual and our thinking is the way that we act as a rational individual

02:34:40 in the world. This is the idea that our entire economic theory is based on. Everyone's running

02:34:46 around thinking rationally and acting in their own best interest. But Nietzsche doesn't see

02:34:52 the human being as, well, either a being or a singular unified being. He imagines humans as

02:35:02 the becoming, and that humans are composed of many different drives or instincts. In one place

02:35:10 in Beyond Good and Evil, he calls them undersouls or under wills. So he's using soul somewhat

02:35:17 ironically because he criticizes the idea of the soul as the unitary essence of the being.

02:35:24 But he does think that there are these parts of us that feel like souls, that feel like whatever

02:35:29 it is we're talking about when we say soul but they're not just one they're many every person

02:35:33 is a multiplicity we're all made up of these competing drives and all of those drives are

02:35:40 tyrannical meaning that they want to win the game of thrones and sit the iron throne if you will

02:35:46 allow the metaphor so thinking is really in some ways a summary of the relationship between all

02:35:53 these competing drives. It's like a battle history told from the perspective of the victors.

02:35:59 You're not getting really a broad or objective perspective on these battles. It's just the

02:36:06 person left standing, sitting on the throne, writes the history of the war in a light that

02:36:12 makes them seem to be the most deserving of that throne. So these battles and these skirmishes are

02:36:20 going on within every one of us all the time. The body is like an aristocracy. Nature compares it to

02:36:27 a commonwealth with these hierarchical social classes. What you're consciously aware of is

02:36:34 the outcome of all of those struggles, of that very complex political dynamic happening inside

02:36:42 of your body. Point being, human thought is not rational, really. It rationalizes. It gives a

02:36:52 clever and believable story about whatever you're feeling, but it doesn't trace the full exhaustive

02:36:58 history of the ascendance of whatever particular drive or under will happens to be predominant

02:37:05 and riding that history at the time. Thinking isn't a priori. It doesn't happen before our

02:37:11 experience or before that struggle that goes on within our becoming. It doesn't precede us. Reason

02:37:18 is not the starting point. It's the jumping off point. It's post hoc rather, meaning that it comes

02:37:24 afterwards, like we added on at the end. Our thoughts are in this way, just a higher order

02:37:30 affect, an affect being a drive, an emotion, a feeling. Thinking is just the way we narrate

02:37:38 our drives to our mind and we communicate our drives to our conscious mind in that way for the

02:37:46 purpose of being able to communicate them to other people and that way it's a story it's a narrative

02:37:51 it isn't a scientifically accurate description of what's happening inside of us it's like a relay

02:37:58 race where awareness of ourself is transmitted from one level of consciousness to the next until

02:38:05 it erupts and it seems to suddenly just show up in our conscious mind as a thought. This is why

02:38:10 we feel like thinking is a priori, why thinking is the foundation of all our behavior. But it's

02:38:17 exactly inverse of that. Thinking is the result of us, not the cause of us. That feeling of

02:38:23 suddenness with which the thought erupts into consciousness is actually just the end of a very

02:38:30 long process which begins in our instincts, in our physical body. All that to say that to accuse

02:38:37 someone of shallowness in instinct, I think is Nietzsche saying that they're only thinking on

02:38:42 this conceptual level. They're stuck in this imaginary phase of thinking, the conditional

02:38:48 would, could, should tense. And they're not referencing that instinct thoroughly. They're not

02:38:55 connected to reality with their thoughts. They're not citing their sources, if you will. So once a

02:39:01 feeling is abstracted into an idea, it isn't connected to reality, to the reality of our body,

02:39:07 our instinct, our drives, or the real world in which we live in those bodies. It's very easy

02:39:13 to manipulate these abstract ideas in the abstract realm, but it's also very easy for those ideas to

02:39:19 become distorted when they're not referring to reality anymore, when they're not plugged in and

02:39:24 tethered. This is what an ideology is, I think, is a sort of collection of these fanciful coulds,

02:39:30 woulds, and shoulds, abstractions, all, that aren't actually related to our deep and instinctual

02:39:36 physiological knowing. As an example, I took an advanced integral calculus when I was in college,

02:39:43 and I had a really hard time manipulating shapes. So you had to be able to take a shape on a graph

02:39:50 and rotate it around the x-axis or y-axis to turn it into this full 3d shape i couldn't do that it

02:40:00 was really hard for me and i read somewhere or learned at that time that the boys in my class

02:40:06 the men they were boys but they could do it more easily than i could because of the way that boys

02:40:11 are raised they get more of a chance and they're more inclined to as well play with 3d shapes like

02:40:17 Legos and build little structures. And so they have this sort of physical hands-on embodied

02:40:23 understanding of how shapes move and rotate in physical space. It's therefore easier for them to

02:40:31 imagine that happening because I didn't have that embodied experience from young childhood of

02:40:37 physical shapes in physical space. The abstractions, the image I had in my head when I tried to

02:40:45 create these 3D shapes and move them around in my mind's eye, that abstraction became very easily

02:40:50 distorted, which of course meant that I would get the math problem wrong. I would come to the wrong

02:40:55 solution because I was working with a distorted image of reality. So of course, I couldn't solve

02:41:01 what is essentially a real world problem. So if you don't understand how the shape works,

02:41:07 you get the wrong answer. Same thing with an ideology. If you have this shallow way of thinking,

02:41:13 it's not rooted in your bodily experience, you're only really able to see these two-dimensional

02:41:18 shapes of the could, would, should, imaginal realm, and you start to try to manipulate those

02:41:24 without a reference to reality, again, you're going to get the wrong answer to the real problem.

02:41:31 Nietzsche says that the emancipation of women, this feminist ideology, is a similarly incorrect

02:41:37 solution to a misunderstood but real world problem let's get back to the eki eki homo passage about 0.99

02:41:46 women quote the the emancipation of women this is the instinct instinctive hatred of physiologically 0.92

02:41:54 botched that is to say barren women for those of their sisters who are well constituted the fight 0.94

02:42:01 against man is always only a means, a pretext, a piece of strategy. By trying to rise to woman 1.00

02:42:09 per se, to higher woman, to the ideal woman, all they wish to do is to lower the general level of 0.53

02:42:17 woman's rank. And there are no more certain means to this end than university education, 0.57

02:42:23 trousers, and the rights of voting cattle. Truth to tell, the emancipated are the anarchists in

02:42:29 the eternally feminine world. The physiological mishaps, the most deep-rooted instinct of whom 0.99

02:42:36 is revenge. A whole species of the most malicious idealism which, by the by, also manifests itself

02:42:43 in men. In Henrik Ibsen, for instance, that typical old maid whose object is to poison

02:42:49 the clean conscience, the natural spirit of sexual love. End quote. Emancipated women, 0.99

02:42:56 as they agitate for equality are not solely motivated or even primarily motivated by equality 0.89

02:43:05 nita says here they're primarily motivated by hate by resentment and the desire to revenge

02:43:13 themselves upon their better sisters because they are weak nita talks about this in another place

02:43:19 which we won't get into here because i'll visit it in another episode as well but the idea is

02:43:26 is that when a weak person is sick, they choose a remedy that actually poisons them and makes them

02:43:31 more sick. That is the nature. That is the fundamental behavior of a weak person, is to

02:43:36 choose anything and everything that makes them more weak. A fundamentally strong nature will

02:43:42 choose that which actually continues to strengthen them. So these physiological mishaps, as Nita

02:43:49 calls them, are acting out of resentment, which is making them even more sick. Even when they

02:43:55 rail against men or the patriarchy or when they tried to punish men for hating women or punish

02:44:01 the sons for the ways their fathers and ancestors quote-unquote hated women and established the

02:44:08 patriarchy just to hate and abuse women what truly motivates these women Nietzsche is saying

02:44:14 is their vindictive retaliation not against men but against the women that those men love and

02:44:23 And whatever viciousness they feel towards those men is actually just envy of their more beautiful, better turned out sisters.

02:44:33 So we saw this already.

02:44:35 Pulling up the lower class means pulling down the higher class.

02:44:40 And in order to pull down the higher class, Nietzsche is saying this is actually their motivation. 1.00

02:44:46 It's from envy, not from love, that these women act. 1.00

02:44:49 And so to do that, to accomplish the leveling by diminishing the power of the higher woman, these feminists, these emancipated women, have the idea that we should put every woman in a pair of pants, educate her, in other words, indoctrinate her, teach her about the entirely arbitrary and obviously amenable social constructs of gender roles, and then give them all the political voting rights of cattle. 0.94

02:45:19 make them into members of the herd essentially Nietzsche is forever contrasting the higher man 0.97

02:45:25 the noble man the very few with the herd everyone else is just sheep as we like to say Nietzsche

02:45:32 also however offends men in this criticism he points to Henrik Ibsen who I believe is a playwright

02:45:39 I don't know his work but I remember being really creeped out by one of his plays I had to read in

02:45:44 high school, though I couldn't give you any specifics. In the next section, 239, of Beyond

02:45:50 Good and Evil, Nietzsche also criticizes the men who participate in the creation and promulgation

02:45:56 of this feminist, emancipated woman ideology, if only for being weak and unworthy of woman's

02:46:04 respect and her deference and her surrender. Quote, that woman should venture forward when 1.00

02:46:11 the fear-inspiring quality in man, or more definitely the man in man, is no longer either

02:46:18 desired or fully developed, is reasonable enough and also intelligible enough. What is more

02:46:24 difficult to understand is that precisely thereby woman deteriorates. That is what is happening 0.99

02:46:31 nowadays. Let us not deceive ourselves about it. So the man in man is no longer either desired or

02:46:38 fully developed women when they don't feel safe or able to surrender to a man to trust him basically 0.99

02:46:46 with her life and the life of her children will take that scepter into her own hand and wish 0.59

02:46:52 instead to try to control her own life if she doesn't feel that a man is capable of providing

02:46:57 for her or protecting her so it makes sense Nietzsche is saying that is obvious and easy to 0.86

02:47:02 understand why women would step forward and want to take control over their own fate if you will 0.75

02:47:07 Because the men to whom they must submit themselves are unworthy men and untrustworthy men. What is not understandable, though, or immediately apparent, however, is that in doing so, in taking on this masculine role to protect herself, woman deteriorates. 0.89

02:47:25 what is feminine in woman wanes, becomes sickly, and atrophies because she is in her masculine,

02:47:33 is a phrase I hear women say when they're in that place of protecting or providing for themselves. 0.80

02:47:40 I also think, however, that it's not just that men are weak that motivates women to feel required

02:47:47 to provide and care for themselves. I also think that weak men are going to encourage women

02:47:52 to believe that about themselves, right? So that they, first of all, don't have to 0.68

02:47:57 protect or provide for their women. But I also think a less obvious motivation for weak men

02:48:04 to encourage feminism or women to be emancipated is that healthy women, complete women, which is

02:48:11 pregnable women, right? Fertile women. These types of women are actually very choosy about the men 1.00

02:48:17 with whom they have sex. Most women will choose a very few men with whom to reproduce. So when 1.00

02:48:26 those men become too weak or weakened by the Christian morality of pity, the system of 0.54

02:48:32 preserving the hacked, botched, bungled, and aborted, then the relations between the sexes 0.55

02:48:37 degenerate into democracy. Every man gets his own wife, even if he is gross in both senses of the 0.74

02:48:45 word, even if he is abusive and incapable of caring for and providing for her. In Beyond Good and Evil

02:48:51 section 123, Nietzsche says, quote, even concubinage has been corrupted by marriage, end quote. I heard 0.85

02:48:59 someone commenting on this section the other day, and he said that it was embarrassing to Nietzsche.

02:49:04 He said that Nietzsche meant that women should just be property and shouldn't even be honored

02:49:08 enough to be committed to through a marriage. I don't agree with that interpretation. I think

02:49:14 this is an embarrassing statement, but I don't think it embarrasses Nietzsche. I think it rather

02:49:19 calls out weak men, the all-too-many kind of men, the rule rather than the exception.

02:49:26 Concubinage, in my mind, is an arrangement of mating relationships that allows a very few

02:49:31 powerful, healthy, worthy men to impregnate as many women as he can provide for or protect.

02:49:39 It mirrors a more animal mating system.

02:49:42 Lions, gorillas, chimps, stags, many of the higher mammals.

02:49:47 It is only a few, or even one, of any given male Bruce cohort that actually has the privilege of mating, and he gets to mate with all, most or all, of the females.

02:49:59 I could hear a rebuttal to this, well, we're not animals, so that shouldn't apply.

02:50:05 To which I would reply, yeah, but we are animals.

02:50:08 And I think Nietzsche would agree that there is much of the animal still in man.

02:50:14 And he even at times celebrates these animal instincts.

02:50:17 At times, he even equates nobility with being more closely aligned with our animal instincts,

02:50:23 less easily domesticated, a little bit more wild.

02:50:29 And I think Nietzsche celebrates those animal instincts,

02:50:32 especially in the case that they do what they do best,

02:50:34 which is to create and forge even more natural, healthy, powerful, and beautiful humans. So in

02:50:41 the realm of sexuality, these animal instincts still prevail and maybe should, in Nietzsche's

02:50:49 opinion. So concubinage is simply a more animal and at the same time more noble mating system.

02:50:56 It's a system of elitism. It's the very few men that have the opportunity to mate. It's not a

02:51:04 most men get an opportunity to mate. So favors the exception as Nietzsche is want to do. I could 0.92

02:51:12 speak for myself about this issue here, but I would rather not incriminate myself. Perhaps you

02:51:18 can just imagine what kind of mating system I would prefer as someone who named my podcast

02:51:24 for the love of Nietzsche. I think that concubinage is obviously a more difficult mating situation.

02:51:30 It's much harder for the women involved, more competitive, more demanding, more challenging 0.99

02:51:35 situation. 1.00

02:51:37 But as the epigram of this episode describes, that which would poison a weaker nature makes

02:51:45 a stronger nature stronger, and they don't call it poison.

02:51:49 So that which would challenge and maybe destroy even a weaker nature to have to be in constant 1.00

02:51:54 conflict and competition with other women and their offspring. 1.00

02:51:57 Yeah, maybe that would poison a weaker nature. 1.00

02:52:00 But a stronger woman would thrive in that environment. Healthy animals thrive in a competitive environment. And a healthy woman, like I said, is a choosy woman. She says no to most men and welcomes the seed of only the very few. 1.00

02:52:16 even today, I think that's true. I heard Jordan Peterson say that, I don't know where he got this 1.00

02:52:22 information, but that most women find 80% of men below average in attractiveness, which means only

02:52:30 20% of men are average or above in attractiveness. I'm not sure how to do the math accurately, but

02:52:37 in my mind, that would mean it's like maybe 1% of men that are really attractive, that are like

02:52:43 above average in attractiveness. So the way that women perceive men is not fair. It's not

02:52:50 equitable in any way. Women want a very few, the very few men. But if you have this feminist 1.00

02:53:00 ideology, which rests on the same premises as democracy, the premises of equality, then 1.00

02:53:06 that democratizes mating opportunities. So the many men get an opportunity to marry.

02:53:12 But I think feminism the way we have it now in the modern world takes it even a step further because, as I mentioned already, the feminist woman is often a very promiscuous woman also, or at least comparatively so, much more so than her grandmother would have been or her grandmother's grandmother.

02:53:28 And this means that men get more of an opportunity to have sex because there's less consequence. Pregnancy is almost completely avoidable now, and it's socially acceptable to be promiscuous. 0.58

02:53:42 So women, therefore, can and probably do in a lot of cases lower their standards. The bar goes down a few notches and men that couldn't get over it before get a chance to disseminate, to spread their seed. 0.98

02:53:57 So it's possible, I think. And Nietzsche notices that here as well, that women aren't just inventing feminism and shoving it down everybody's throat, that perhaps men are participating in the creation of that ideology as well and are similarly motivated from a place of envy, perhaps, of their more masculine, alpha-type brothers.

02:54:21 let's go back to that text now quote wherever the industrial spirit has triumphed over the military 1.00

02:54:28 and aristocratic spirit woman strives for the economic and legal independence of a clerk

02:54:35 woman as clerkess is inscribed on the portal of the modern society which is in course of formation 0.99

02:54:41 while she thus appropriates new rights aspires to be master and inscribes progress of woman on her 0.90

02:54:48 flags and banners. The very opposite realizes itself with terrible obviousness. Woman retrogrades.

02:54:56 Since the French Revolution, the influence of woman in Europe has declined in proportion as 0.99

02:55:01 she has increased her rights and claims. And the emancipation of woman, insofar as it is desired

02:55:07 and demanded by women themselves, and not only by masculine shallow pates, thus proves to be

02:55:13 a remarkable symptom of the increased weakening and deadening of the most womanly instincts.

02:55:20 I suppose this, end quote, excuse me, end quote. I suppose this is what I meant when I said that 0.93

02:55:26 I feel more hated by feminism than I do by Nietzsche. I personally feel more allied with

02:55:31 my womanly instincts than I do with my rational mind. I identify more with my instincts. I find

02:55:37 that they serve me better. They protect me better. They guide me more clearly. My life is more

02:55:44 healthy and powerful if I yield to my instincts than if I submit myself to my thinking, my quote

02:55:52 unquote reason. I think it feels to me anyways, that being a strong and independent woman requires

02:55:59 more allegiance to the rational mind and less allegiance to the instinctual body.

02:56:06 I personally fail in that regard, and I feel judged and condemned by the requirements of

02:56:11 feminism. I feel a bit more victorious, on the other hand, in the realm in which my instincts

02:56:15 are allowed to prevail. I prefer a way of thinking, an evaluative set of judgments that

02:56:22 sees my instincts as honorable, powerful, venerable, not untrustworthy and base, not

02:56:28 something animal in me that I need to get over and move beyond. I like the animal in me. I want

02:56:35 her to be domesticated to some degree. I appreciate the safety that the modern world provides for me,

02:56:41 especially safety from disgusting men, but I don't want to be totally chained, caged. Maybe I

02:56:49 want to be a house cat. I can be inside where it's safe if a predator is after me, but I still

02:56:54 have the freedom to go and range around and exercise my instincts, hunt and kill and explore

02:57:01 and adventure. I'm going to cover the next part of this section in episode two, so I'm going to skip

02:57:07 down a few sentences. Here, Nietzsche is referring to what he calls the idiotic friends and 0.99

02:57:14 corruptors of women among the learned asses of the masculine sex. About these men, to whom I 1.00

02:57:22 referred briefly earlier, Nietzsche says, quote, they wish to cultivate her in general still more

02:57:28 and intend, as they say, to make the weaker sex strong by culture, as if history did not teach

02:57:35 in the most emphatic manner that the cultivating of mankind and his weakening, that is to say the

02:57:41 weakening, dissipating, and languishing of his force of will, have always kept pace with one 0.60

02:57:46 another, and that the most powerful and influential women in the world, and lastly the mother of

02:57:51 Napoleon, had just to thank their force of will and not their schoolmasters for their power and 1.00

02:57:57 ascendancy over men. End quote. Just like the noble man is more animal, less domesticated in

02:58:05 his nature, the same is true of woman here. The more cultivated she becomes, the more domesticated

02:58:11 she becomes, the weaker she becomes. Not only instinctually but physically speaking, one need 0.98

02:58:18 only look at the body of modern woman to see this truth displayed in all of its disappointing 1.00

02:58:25 obviousness. I'm a rather uncultivated and undomesticated woman myself, and even approaching 0.95

02:58:32 my 40th year, I still have a very youthful and strong body. But this is because I patently

02:58:39 refuse to get a job where I have to sit all day and be stuck inside all day. I have opportunities

02:58:45 like that domesticated house cat to go outside and be free and use my body and experience the

02:58:52 guidance of my instincts. And that's, I'm somewhat privileged to be able to do that. It's not

02:58:58 the typical situation anymore. The less feminine we are, the more feminist we become, I would say, 1.00

02:59:07 the weaker we become, the less physiologically sound our bodies. The more then that we demand 1.00

02:59:15 influence and participation in the public sphere, right? The more we demand the right to be a clerk,

02:59:21 which means to sit our ass in a chair and stare at a computer all day, the weaker our bodies become. 0.99

02:59:27 The more we demand equality with men in this way, the more powerless we actually are as women. 0.98

02:59:34 This is the argument that Nietzsche is making, and it resonates very strongly with me. A woman's

02:59:39 power, I think, expresses itself more powerfully through feminine means. The feminine woman is a 1.00

02:59:46 natural woman, a healthy woman, an animal, an instinctive woman, and women are, Nietzsche says,

02:59:54 more natural in their nature than men are. I want to look back one last time at Wikipedia to consider

03:00:02 that herd definition in the light of everything that we've talked about over the last three hours.

03:00:07 Quote, misogyny also often operates through sexual harassment, coercion, and psychological 0.93

03:00:13 techniques aimed at controlling women by legally or socially excluding them from full citizenship. 0.81

03:00:20 In some cases, misogyny rewards women for accepting an inferior status. End quote. This is very clever.

03:00:28 And all inversions of morality, Nisha calls it in the Antichrist, the slave revolt in morality.

03:00:34 He credits Paul of the Bible of the New Testament with this ultimate inversion, this slave revolt in morality. But he also credits Paul with genius. He says these weak men who start religions like Paul did are very clever men and they're more clever than the noblemen. And that's how they win, right?

03:00:54 all these ideologies like the morality of pity for of christianity and feminism it's winning

03:01:00 i'm taking up a challenge against these not because they're these weak little movements

03:01:05 that nobody believes in but because they have won like these are the moralities of the people

03:01:13 that are in power now the powers that be ascribe to these moralities because the people that create

03:01:20 them are very clever. And this definition shows that cleverness. It displays it in all its glory

03:01:26 because essentially it says if I accept myself as a woman, as one who holds or operates in a

03:01:35 secondary or subordinate role, then I'm just accepting my inferior status because I'm being

03:01:42 rewarded by misogyny to do so. I'm just misogynistic against myself in that case.

03:01:48 in this definition what i see is that i'm it's assumed that i'm just the object of a vast

03:01:54 apparatus of cultural conditioning and that i don't have any right or capacity for self 0.98

03:01:58 determination i don't know about that but it seems that the feminists claim that this is what 0.96

03:02:04 the patriarchy does to me that the patriarchy is evil and that they are trying to make me an object 0.99

03:02:11 of their social machine that has no rights for myself but this definition is doing exactly the

03:02:17 same thing. It's saying if my approval of my own inferior status is not allowed, I'm not allowed

03:02:25 to choose that. I'm not free to choose that. If I do choose that, it's just because I have

03:02:30 Stockholm syndrome. I've been trained to hate myself. I've been conditioned by the patriarchal

03:02:36 system. It can't be that I recognize instinctively the same things that our ancestors recognized

03:02:43 about the fundamental nature of life when they organize society, I assume actually probably that

03:02:50 society organized people rather than the other way around. So if I'm willing to participate with

03:02:56 life on life's terms, even if they're harsh and they're difficult, and I'd rather be with life as

03:03:01 it is and has been, than create this other world, this better world, this queendom of heaven on

03:03:08 earth, then the only reason I could possibly be doing that, according to this ideology of the

03:03:13 emancipated woman, is because I'm brainwashed and I'm oppressed. That could very well be. I don't 0.85

03:03:19 know. And only the gods know what's going on in my mind. Like I said before, thinking is a summation.

03:03:27 It's just a story that some predominant drive within me is telling about its right to sit

03:03:32 the Iron Throne. But it doesn't feel to me like I'm just brainwashed. Feminism feels like

03:03:39 brainwashing to me. Feminism feels like it introduces all of this cognitive dissonance 1.00

03:03:44 into my mind that creates that tension that I described at the beginning of the episode.

03:03:49 But my feelings don't matter, right? In the light of an ideology, in the light of any ideology,

03:03:55 feelings are bad. They're wrong. They're untrustworthy. They're base. They're just

03:04:00 these bad instincts which we have to educate ourselves out of and like I said already this

03:04:06 is why I prefer what Nietzsche is saying even though it's harsh to what feminism is trying to

03:04:10 tell me because I love my instincts I trust them I know that my instincts are geared from billions

03:04:17 of years of evolution to seek my best interest and ideology is a very recent phenomenon a very

03:04:25 shallow phenomenon and is very unlikely to actually be vested in my interest. It's much

03:04:31 more likely to try to take what is animal in me and invest it in the interest of something else,

03:04:36 perhaps the machine, if you will, or the state, or God knows what else is motivating these sort

03:04:42 of ideological propaganda systems. But I am going to side with my instincts. I'm going to side with

03:04:49 that which is maybe harder, but actually makes me stronger. I think this is the great majesty

03:04:55 of femininity, that women know that our feelings are a representation of something real and that

03:05:00 we are natural enough still to remain intimate with our feelings. These are our natural rights 0.99

03:05:07 and I crave those rights for myself much more so than the rights to wear pants and be educated and

03:05:12 vote. All of those things are uncomfortable to me and they force me to leave my feelings in the

03:05:18 lurch. They forced me to deny a part of myself that feels most real to me. I can number, for

03:05:25 example, various occasions in which different male college science class instructors told me,

03:05:32 quote, there is no room for your feelings in science. I was very uncomfortable, really quite

03:05:38 enraged by this sort of brainwashing, really, is what it felt like to me. And does that mean that

03:05:44 science needs to have a place for my feelings, I don't think necessarily so. I would just rather

03:05:49 not be forced to have a place in science. If science does not jive with my feelings, then

03:05:55 let science be what it is and let me be what I am. Why do I have to be involved in the scientific

03:06:01 enterprise? Some women want to. We talked about that. That's okay. Perhaps we can be grateful to 1.00

03:06:07 feminism for giving them that choice, but we can be critical of feminism for trying to force every 1.00

03:06:12 woman to make the same choice, even if it isn't one that is good for her. Feminism pushes these 1.00

03:06:18 values on feminine, fertile women to act like masculine, barren men so that all women can be 1.00

03:06:26 equal in their rights and their privileges, which means that everybody gets pulled down to the level 0.95

03:06:31 of infertility. And this also ramifies into our sexual relationships. Everyone is being neutered.

03:06:38 There isn't the polarity necessary anymore for man and woman to crave one another.

03:06:45 This is obvious, I think, within two seconds of looking at the grotesque and horrible things

03:06:51 that are celebrated in porn, like how crazy and insane the stimulation has to be to get

03:06:57 people aroused because we don't have that natural arousal that arises from the polarity

03:07:01 of the sexes anymore.

03:07:02 everybody's being forced into this emasculated, defeminized, neutral goop in the middle of that 0.99

03:07:10 spectrum. And it's morally wrong in a spoken and an unspoken way to occupy either one of those

03:07:17 poles to be a manly man or a womanly woman. What I love about men is that they are different

03:07:25 from me. What arouses me and interests me in a man is what he can do for me that I cannot do for

03:07:31 myself, what he adds to the formula that is will to power in me, this righteous expression of life

03:07:39 that lives in me and always strives to increase its power, that strives to take the other and

03:07:44 make it into myself and to overcome myself in the formation of new life. Feminism, I think, 0.51

03:07:51 wants to mitigate these differences to the point of basically desexualizing everybody. I think we 1.00

03:07:57 have to be different in order to crave one another. And the will to power, I'll do an entire episode

03:08:03 on this because it's a tricky idea. It's not just this neurotic desire to control things. That's

03:08:09 feminism, right? Ideologies are a neurotic desire to control. The will to power is the desire to 1.00

03:08:16 overcome. The will to power is willing to surrender itself to difficulty in order to become something

03:08:23 more beautiful a neurotic desire to control things is trying to avoid pain at all costs

03:08:29 and is willing to sacrifice anything and everything of beauty in the service of that goal let's look 0.99

03:08:35 finally at this last bit of the ecke homo section just to finish up nietzsche's diatribe if you will 0.91

03:08:44 against the amass the emancipated woman and this ties into what i'm saying about the polarity of 0.75

03:08:53 the sex is and the way that feminism erases that polarity. This is what I think Nietzsche is talking

03:09:01 about when he makes the following injunction against the preaching of chastity, whose object

03:09:08 it is to poison the clean conscience, the natural spirit of sexual love. And in order to leave no

03:09:15 doubt in your minds in regard to my opinion, which on this matter is as honest as it is severe,

03:09:20 i will reveal to you one more clause out of my moral code against vice with the word vice i

03:09:28 combat every kind of opposition to nature or if you prefer fine words i combat idealism the clause

03:09:36 reads preaching of chastity is a public incitement to unnatural practices all depreciation of the

03:09:43 sexual life all the sullying of it by means of the concept impure is the essential crime against

03:09:49 life. It is the essential crime against the Holy Spirit of life. I'm going to do an entire episode

03:09:56 on chastity. I'm not going to comment on it just yet. The only thing I want to say here and make

03:10:01 clear is that Nietzsche is not, I don't think, encouraging promiscuity. Promiscuity, like I said,

03:10:08 is the activity of an unhealthy or unchoozy woman. And it's not the opposite of chastity. 1.00

03:10:16 Promiscuity is not the opposite of chastity.

03:10:19 Reverence for sexuality is the opposite of chastity, as Nietzsche describes it here.

03:10:25 Chastity, in this sense, is the moral denigration of sex and sexuality.

03:10:30 It's the idea that sex is inherently evil and that we should avoid sex as much as possible.

03:10:36 This is expressed by Jesus in the New Testament and the Gospels.

03:10:40 He says,

03:10:40 In the kingdom of heaven they shall neither marry nor be given into marriage.

03:10:44 Paul in his letters says the same thing he makes this begrudging concession to marriage because

03:10:50 it's better to marry than to burn with passion and to break the social laws against fornication 0.99

03:10:56 and adultery a healthy woman is a choosy woman she does not accept the seed of just any man 0.97

03:11:02 she accepts the seed of only the very few the worthy the powerful the beautiful the healthy 0.87

03:11:08 so it's for this reason I suspect that feminism is not just the ideological weapon of women who 0.70

03:11:15 cannot gain access to such seed but also of the men who choosy women deny when they are strictly

03:11:20 discerning about whose seed they will receive weak men and masculine shallow pates as Nietzsche

03:11:26 calls them also have a motivation to participate in the creation of this idealism as Nietzsche

03:11:33 describes it, this opposition to nature. We'll talk about that idea a little bit more in the

03:11:38 next episode. I'll conclude by appealing to Carl Jung briefly and one of his famous concepts,

03:11:45 the concept of projection. So projection is a basic mechanism of psychic protection.

03:11:51 We want to protect ourselves from having to think badly about ourselves. So we take these qualities

03:11:57 with which we can't deal, qualities that we can't accept about ourselves. And we project them onto

03:12:04 other people or onto other groups. I think Nietzsche's opinion on women does fall under

03:12:11 the definition of misogyny in some ways. I also think that the definition of misogyny is not

03:12:17 totally correct. As I said, many of the things that feminism defines as loving women feel very

03:12:24 hateful to me. And many of the things that misogyny includes actually feel more like love

03:12:32 to me. I define some of the things that feminism values very highly as actually very hateful. 1.00

03:12:39 And some of the things that feminism describes as misogyny are actually feel to me to be very

03:12:46 loving to woman. So I can't help but suspect, therefore, that the shrill accusations of

03:12:54 woman hating from the feminist camps and the way that they define what it means to hate a woman

03:12:59 is at least in some part a projection of the way that those women actually hate themselves and also

03:13:06 hate their better turned out sisters. And they hate men insofar as men don't love them and don't 0.72

03:13:12 crave them the way that they want to be loved and craved. I don't hate men, I don't think. I like a

03:13:19 very specific type of men. May I venture to suggest, incidentally, that I know men. It is

03:13:25 part of my Dionysian heritage. Maybe I am the first psychologist of the eternally masculine.

03:13:33 Men all like me, but that's an old story, save of course for the abortions among them. 0.90

03:13:39 The unsexed men, the ones who lack the wherewithal for seducing women. We'll talk about

03:13:45 these men in the next podcast, since all of this is most certainly enough for just one.

03:13:51 So I bid you adieu. Thank you for listening, and may the gods bless and keep you all.

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Anarchonomicon - November 12, 2026

“For The Love Of Nietzsche” Ep1： The Psychology of the Eternal Womanly

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