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Review of “Religion: If There Is No God” by Leszek Kolakowski

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In his book, Religion: If There Is No God, Leszek Kolakowski addresses large theological problems such as Evil, the nature of God, mystical experience and the language of the sacred are addressed by juxtaposing philosophical and ideological (as opposed to anthropological) ideas in a type of point/counterpoint comparison and discussion.

Treating of these philosophies in such a way provides a condensed historical representation of the great effort and curiosity that has always gathered round such problematic issues. These dialogues are important because they attempt to answer questions that perpetually plague the minds and souls of men. These questions include “Why am I here, what is my purpose, are humans alone, or unique, in the universe and how did this all come to be?” Kolakowski demonstrates the incompatibility of the answers given to these questions by the skeptically minded, as opposed to the religiously minded, and he also remarks upon the traditional resistance on both sides of the argument to bend to the will or logic of the other. Kolakowski concludes that from these philosophical and religious conflicts have arisen many illuminating responses that go toward providing logical, as well as moving responses to the large questions and problems that flood religious and scientific discourse.

Chapter one discusses the concept of theodicy and the different philosophies that spring from the problem of evil, pain and suffering as experienced by humans, as well as other members of the animal kingdom. The philosophers mentioned in conjunction with the concept of theodicy include most notably the Epicureans, Leibniz, Aquinas, C.S. Lewis, and others. God’s essence and attributes range (depending on the philosophy) from necessary and benevolent to indifferent, distant, arbitrary and evil. In opposition to humans who find themselves subject to the ready-made laws of God, that God should be bound by his own laws does not necessarily put limitations on Him, as he, by definition, embodies those laws; that is, He not only creates them, but is them as well. Kolakowski suggests that the only way to reconcile the idea that God’s way is the right way with the evil that is ever-present in the world, is to trust that God’s way is the right way. To believe that out of all the possible worlds God could have created, this was the most perfect, or would result in bringing about the most good, requires more than empirical or logical proof. Proof that God has performed the calculation necessary for bringing about the greatest good is not available to the human understanding — to reach this conclusion one must have faith (more so moral than intellectual) that this is indeed the best of all possible worlds.

The subject of faith is investigated further in chapters two and three. The God of reasoners is reached in a decidedly different fashion than the God of believers or devotees. Through logical proofs found in such sources as Aquinas, Anselm, Descartes, Kant, and others, Kolakowski plots the courses taken by philosophers who have tried to devise a path that leads from this world to God, using as their primary stepping stone reason, as opposed to believers who use “humility, repentance, recognition of one’s own sinfulness and impotence.” Proofs for the existence of God, whether cosmological or ontological, eventually break down under the scrutiny of skepticism due to man’s lack of experience which such stuff as infinity, perfection, or first causes. Paradoxically, the lack of knowledge in such areas often times is the crux of the argument.

How does one trace a line from the corrupt effect (humans and their imperfectness), back to a cause that is completely different and divine in nature? First one must make the assumption that indeed human life is finite and insignificant, which leads one to understand the possibility of the infinite. Or if the converse direction is taken, humans understanding God as a necessary being are made able to see their lives as contingent. The difficulties in making truth statements or proposing an Absolute truth when trying to sway the disbeliever are insurmountable. In the face of empirical or scientific analysis of the possibilities of God, the scientific mind creates a different God than the one of the Bible, and this positioning of one God against another fails to produce converts to either side. It is for these reasons that reason alone does not create belief, and to provide a portion of the missing equation Kolakowskiy turns to the mystics.

Contrary to the logician’s method of speculating on the nature of God by reasoning from their subjective experience, the mystic’s understanding both begins and ends with God, as the mystic in no way initiates their understanding or their experience of the divine. In moments of ecstasy the mystic losses all sense of self, including their power over the will; the mystic’s will is replaced by God’s, and so the union with, or abduction by God is a participation of the mystic with the infinite. These moments, Kolakowski suggests, are what give a foundation to religion and make up what is universal in religion.

The ramifications of the mystical experience for the world of the ordinary believer are unsettling, even more significant is the threat they represent to the Church. The Church and its hierarchy must stand apart from the mystics and their experience. Even though the mystic(s) may act in accordance with a different moral line, one that is divergent from the prescribed one of the church, the Church must govern over them. Those that have undergone a mystical experience desire to experience only this state of grace, forsaking the traditional ways of trying to obtain a closeness with God, such as taking sacrament or making confession. Lastly, the mystics that belong to the body of the Church no longer need an intermediary and become dangerous to the meticulously fashioned hierarchy when the adherence to traditional values and deferment to religious superiors becomes a trite substitute for God.
Unlike the skeptic mind, discussed in the previous chapter, the mystic does not find himself deserving of the knowledge gained by his experience. The mystic does not need to go about creating a syllogism to prove the existence of God; for the mystic, this would be a ridiculous past time — meaningless compared to the real knowledge they have first hand. Indeed, anything that takes them away from the absorption or decimation of their own will by God becomes repulsive. The body is one such obstacle and is often an object of repulsion that is greatly chastised and maligned.

The mystic can only affirm his existence when placing it in relation to God and to stand apart, is not really to stand at all; without God there is no meaning, and no reality. And this harkens back to proofs carefully created to put our existence and experience of the world into some larger context. Descartes’ reasoning touches on this in his Meditations: he could not have proven his own existence if God had not supplied him with the clear and distinct idea that a being more noble and perfect then he exists. The mystic may forgo the reasoning to gain the same conclusions.

Kolakowski deals with the problems with mystical and sacred language in chapters three and five. The problem is simply that the words used to describe religious experience or religious understanding must often break down to metaphors, or at the very least they often lack a succinctness, that is not able to correctly or fully express religious feeling or ideas. It is only through participating in the sacred that one may understand what is meant by such language, and the secular empiricist has no way to interpret this type of language when standing outside of its religious context. The semantics used in religious language are in line with a specific psychological perception. Kolakowski writes,

“Religion is not a set of proposions, it is the realm of worship wherein understanding, knowledge, the feeling of participation in the ultimate reality…and moral commitment appear as a single act, whose subsequent segregation into separate classes of metaphysical, moral and other assertions might be useful but is bound to distort the sense of the original act of worship.”

This serves the subject of sacred language as well. To break this religious or sacred language down and turn it inside out does not produce a greater understanding, but segments both the content and the intent of the language. The perception of this language as it is initially presented, that is, intact, is part of the moral act. To dissect it would completely miss the point. Kolakowski does not hold up sacred language as being superior to cut and dry logical proofs but demonstrates the unbridgeable difference in between the two when subjects like God or the sacred are being described or written of.

Kolakowski concludes the book with an analyses of the division between the skeptic and believer, and surmises that the two types of philosophy are irreconcilable because they each have different criteria for determining the value and validity of experience and reason. Both make significant contributions to theology and the world of thought in general, but however significant their arguments may be, they are each unable to sway the opinions of the other. These separate groups of philosophy may then be able to regulate each other’s ideology by trying to refute the other, solidify the contrary groups position, and in turn make them consistent. Kolakowski suggests that new forms of truth in debate may be reached: the believer will eventually know that they are dealing with a skeptic and say that they have no irrefutable proof of what it is they are trying to convince the other of, and the skeptic may in turn say they have no real understanding of the position of the believer, and both can, to a degree, come to terms in this way. Kolakowski in placing the two types of arguments against each other, that is one answering the other and vice-versa strains out the value of each statement. The method and resources for these two groups cannot be any more opposed than they are, however, the conclusions that are reached are often similar in that, the existence of a creative/necessary being, the presence of evil in the world, and the drive for understanding of these phenomena cannot reasonably or religiously be denied. While certainly there is a cleft between the two groups there is a meeting in the human curiosity and capacity for seeking out answers to questions that perplex the human mind.

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Nihilism, Evil, & God: Dostoevsky Versus Nietzsche

img052Friedrich Nietzsche is generally regarded as having given the par excellence account of the origin and consequences of nihilism, deriving from his conception of the death of God. Yet Fyodor Dostoevsky offers an alternative account of the cause of nihilism in his novel, The Brothers Karamazov (1879), that locates the cause of nihilism not in the death of God, but in man’s understanding of God in relation to the problem of evil. Far from Nietzsche’s representation of God as an exploded fiction, God Himself is implicated as the primary source of the conflict between the evil and suffering that mankind experiences, and the deficit in reasons for why, if God is just and benevolent, man was ever allowed to suffer at all.

Nietzsche’s theory of the “will to power” stands as a challenge to Dostoevsky’s cautionary axiom, “if there is no God, everything is permissible.” The “will to power” is simultaneously Nietzsche’s all-inclusive answer to the mysteries of human psychology, and his answer to the question of how one should live. By inverting the consequence of Dostoevsky’s claim that the absence of God entails the absence of any restriction on human behavior, Nietzsche spins his predictions and hopes for the future of mankind out of the unlimited “permission” granted by nihilism. The absence of God does not precipitate the absolute social and moral ruin of man; on the contrary, within the shapeless matter of nihilism lies the means for crafting man’s redemption without God, his liberation from all empty dichotomies (good and evil, true and false, subject and object, cause and effect), and the possibility for his re-acquaintance with the total potential of the will that has lain dormant since the end of Imperial Rome.

Nietzsche holds that “the character of existence” is inherently brutal, and men possess no special quality to distinguish them from brute beasts, except a talent for self-deception — men dream of themselves as created just a little lower than the angels on the scale of created things, when in reality they are brutes that possess the same unlimited desire for power common to any beast — even the most cursory examination of the habits of man confirms the fact.1 Dostoevsky enters a similar description of human nature in The Brothers Karamazov, but with the additional implicit premise that man’s barbaric actions are a result of the great distance that lies between man and God— God being perfect and lacking nothing, and man being imperfect and sorely deficient in his capacities and his “Euclidean” faculties:2

By the way [says Ivan], a Bulgarian I met lately in Moscow… told me about the crimes committed by Turks and Circassians in all parts of Bulgaria through fear of a general rising of the Slavs. They burn villages, murder, outrage women and children, they nail their prisoners by their ears to fences, leave them so till morning, and in the morning they hang them — all sorts of things you can’t imagine. People talk sometimes of bestial cruelty, but that’s a great injustice and insult to the beasts; a beast can never be so cruel as a man, so artistically cruel… I think if the devil doesn’t exist, but man has created him, he has created him in his own image and likeness. 3

Because weakness and corruption is common to the nature of mankind, it is only a matter of time before men become cannibals and butchers of other men without the authority and Providence of God to restrain them from giving free reign to the worst side of their nature. This is the reason why no flowering of culture and art is foreseen in the conclusion to Dostoevsky’s tales of the madmen that nihilism produces. In his novel, The Brothers Karamazov, the fictional society built on the totalitarian principles of the Grand Inquisitor is awash with men’s blood, with torture as its chief art.

Within this work, Dostoevsky provides two conclusions concerning why nihilism, which renders mankind’s experience of evil and suffering meaningless and absurd, can never supply a starting or stopping point in mankind’s search for the meaning of why he experiences evil. The first is that man is foremost a moral being — he possesses a conscience that acts as a guide for moral behavior. Yet the conscience, if God does not exist, has no other function than as a hindrance that can be gotten rid of by habituation since the categories of good and evil, true and false do not have any objective existence; as the “active” nihilist might maintain, whenever the bite of conscience is silenced, the resulting sensation of increased power “presupposes a resistance overcome.” If the conscience that prevents man from doing anything and everything that comes into his head is silenced, and his actions, no matter how extreme, contain no further consequences than those imposed by positive law, then he has nothing greater to fear (should he be caught) than punishment by a civil authority. If God is not watching, mankind, in this case, has no moral incentive that prevents him from lapsing into brutality and cannibalism.

Alyosha Karamazov, one of the three fraternal protagonists in The Brothers Karamazov, provides the second reason why nihilism as an answer does not suffice (and this must be taken in light of the first reason): he maintains that only if God Himself suffers along with mankind can God be exonerated for having ever allowed even one man to suffer. God, Alyosha maintains, has come in the Person of Christ and has given “His innocent blood for all and everything.” This formulation, which comes, in The Brothers Karamazov, at the end of the chapter titled “Rebellion,” is illuminated by contrast with the statement, “if there is not God, everything is permissible.” The latter is a core statement in The Brothers Karamazov, and serves to crystallize the meaning and purpose of Ivan’s stories of human barbarism, and his “Legend of the Grand Inquisitor.”

Nietzsche’s conception of nihilism constitutes a broad base from which are derived the dichotomies of master/slave moralities, “active” and “passive” nihilism, and his conception of the “overman.” The fact that Nietzsche appears not to place an overwhelming emphasis on nihilism as the center of his thinking in his published works does not disprove the implicit fact that if nihilism as a foundation is taken away, the project of the revaluation of values, as Nietzsche conceives of it, makes no sense. One must postulate nihilism as the antecedent of all events (namely the death of God), and all modes of acting, in order to attempt to move beyond nihilism. The so-called death of God is another way of proclaiming the end of the possibility of metaphysics as an objective construct. Metaphysics, by definition, is the search for transcendent principles that exist independently of the material world, and dictate the rules concerning how all things material things (subject to generation and corruption) are essentially ordered. It can be said, then, that the existence of metaphysical principles is tantamount to an ordered kosmos. As a result of the death of God, the possibility of attaining objective knowledge about the world (particularly, for our purposes, in the area of ethics) is rendered an impossibility, as all truth claims are without any ultimate significance or meaning beyond what the individual attaches to them. The universe, human life, and morality have the value of nil after God ceases to stand as the absolute guarantor of meaning in the universe, as the purposeful creator of human life, &c. Without the death of God, there is no validity to the genealogical critique of values, nor is there any such thing as the self-deception of “passive” nihilism for the individual to extricate with his “will to power.” Where else in Nietzsche’s vision of the world but with the death of God could nihilism originate, or the genealogical critique of values for that matter? The conclusion is that nihilism, precipitated by the death of God, is the necessary basis on which all of Nietzsche’s thought rests.

If, for Nietzsche, the death, or non-existence, of God is the catalyst for nihilism, in Dostoevsky’s novel, The Brother’s Karamazov, the catalyst for nihilism is, ironically, God Himself; or rather, the inscrutable nature and will of God. In the chapter entitled “The Legend of the Grand Inquisitor,” Christ returns to earth “in the most terrible time of the Inquisition” (i.e., the 16th century). He performs miracles, and has a magnetic and transforming effect on the mass of people that gather in awe around Him; but the Grand Inquisitor does not receive Christ’s unexpected visit in quite the same way, and promptly has Christ arrested and thrown in prison. Upbraiding and haranguing Christ for undoing the Church’s work of rescuing humanity from its misery, the Grand Inquisitor maintains that humanity is wretched due to the fact that the moral example Christ set for man is impossible for man to live up to, or even to approximate. The Grand Inquisitor avows that Christ gave men their freedom from the Mosaic Law when all they wanted was bread; that is, Christ’s gift of freedom was bestowed on a recipient ill suited to accept such a gift, being “weak, vicious, worthless and rebellious.” 4 Man was previously guided in his every action according to the dictates of the Mosaic Law — which commandments are characterized by necessity and orderliness — but Christ’s work abolished the Law and replaced it with man’s freedom to choose between good and evil, having only His superhuman ideal as a model for his actions.

According to the Grand Inquisitor, the desire of all men’s hearts is not the exercising of their freedom to choose between good and evil out of the resources of their respective conscience, but to be ruled and ordered under a lawgiver, who’s sole purpose is to take such decision making out of their hands. The Grand Inquisitor strikes upon a very simple remedy for the absurd meaninglessness of human suffering, but only after he himself spent nearly a lifetime subduing his flesh and subsisting on roots in the desert in order to make himself “free and perfect” before God:

[A]ll his life he loved humanity, and suddenly his eyes were opened, and he saw that it was no great moral blessedness to attain perfection and freedom, if at the same time one gains the conviction that millions of God’s creatures have been created as a mockery, that thy will never be capable of using their freedom… In his old age he reached the clear conviction that nothing but the advice of the great dread spirit [the devil] could build up any tolerable sort of life for the feeble, unruly “incomplete, empirical creatures created in jest.” And so, convinced of this, he sees that he must follow the council of the wise spirit, the dread spirit of death and destruction, and therefore accept lying and deception, and lead men consciously to death and destruction, and yet deceive them all the way so that they may not notice where they are being led, that the poor blind creatures may at least on the way think themselves happy. And note, the deception is [carried out] in the name of Him in Whose ideal the old man had so fervently believed all his life long.5

Christ came to give men their freedom from the Mosaic Law. After Christ’s work, the written law is no longer binding over the hearts of men; the conscience is now the seat of judgment between good and evil, and “man must hereafter with free heart decide for himself what is good and what is evil, having only Thy image before him as a guide”6 Men though, according to the Inquisitor’s estimation, are incontinent — they have an inability to do what is good and moral, while having perfect knowledge of what goodness and morality demand. Freedom is the most terrible burden God could have placed on humanity, since so few are capable of being consistent with so perfect an exemplar as Christ. The presence of God’s moral standard in the world is an burden that men can neither throw off nor endure, and so men alienate the freedom given them by Christ as a gift — an ill conceived gift indeed, according to the Inquisitor, and he gladly takes the freedom from men and exchanges it for happiness.

Under the dictatorship of the conscience, a corollary to the gift of freedom, man is unhappy and ever mindful of his continual failings when compared to the life lived by the theanthropus, Christ. Conversely, under the dictatorship of divine law, or even the rule of a civil authority, man’s life is content because his conscience is clear — the decision to do this-or-that, or not, is never his to make, and thus ultimate responsibility for the consequence of his actions is taken from him as well. In the Grand Inquisitor’s indictment of Christ, it is Christ’s eradication of the Mosaic Law that has placed God beyond the reach of man’s ken, and beyond the goal of man’s “merely mortal” activities:

And behold, instead of giving a firm foundation for setting the conscience of man at rest forever, Thou didst choose all that is exceptional, vague and emblematic; Thou didst choose what was utterly beyond the strength of men, acting as though Thou didst not love them at all… for they could not have been left in greater confusion and suffering than Thou hast caused, laying upon them so many cares and unanswerable problems.7

When God bestowed the gift of free moral agency in the matter of salvation to a weak and rebellious animal such as man, the nature of God’s decision demonstrated that God’s will is radically free to alter, modify, or abolish what He has previously decreed, and furthermore, the divine decision does not have to accord with man’s abilities or faculties. Christ is, as He declares Himself to be, not the destroyer, but the fulfillment of the Law,8 thus the end of the Law is freedom through Christ. Man, whether under the old Law or the new, is entirely reliant on his own abilities and faculties, and can neither destroy the Law himself, nor can he fulfill it — thus, even what God decrees specifically for man is in every sense “exceptional, vague and emblematic.” The same God who led the Ancient Hebrews out of slavery and through the wilderness has deliberately become an obsolescent God with the advent of the Incarnation, and His sinless example. How is man to be saved under such a situation, and what guarantee does man have that God will not again alter the rules, leaving man’s mind, actions, and hopes clouded even further? Indeed, such a possibility always exists if God is bound by nothing, and acts according to His omnipotent will.

The eternal standards of truth, good and evil, and the way to salvation, are all overturned by the advent of Christ’s example, which example is set by God’s free choice. Being unable to grasp the full capacity of this change, man is forced to turn to other resources, and rely on other faculties that were not necessary in order to adhere to the Mosaic Law, such as reason, in order to discern between good and evil, and to determine by what means he might be saved — by God, or by human industry. Nihilism, according to Dostoevsky, is a result of man’s bewilderment before and omnipotent and willful God (and not because God simply does not exist); man’s subsequent reliance on himself and his own powers is due to the fact that he is forced to compensate in light of the fact that what God has determined as good cannot be relied upon to be good for man.

The Grand Inquisitor embodies Dostoevsky’s particular conception of nihilism, viz., and nihilism’s revolutionary and bleakly individualistic spirit. When Christ returns unexpectedly, performing miracles and disrupting the proceedings of the Church’s authorities, the Grand Inquisitor demands to know why Christ has come, and assumes that His visit is for no reason other than to spite man’s obviously epistemically precarious position, and spur on his desire to move beyond such a position. Christ never says a word during the whole of the Inquisitor’s interrogation, and even to the Inquisitor’s most tremendous disclosures there is no discernible response from Christ:

Just eight centuries ago, we [the Catholic Church] took from him [the Devil] what Thou didst reject with scorn, that last gift he offered Thee, showing Thee all the kingdoms of the earth. We took from him Rome and the sword of Caesar, and proclaimed ourselves sole rulers of the earth, though hitherto we have not been able to complete our work… It has long to await completion and the earth has yet much to suffer, but we shall triumph and shall be Caesars, and then we shall plan the universal happiness of man.9

Man, taking up the sword of Caesar, does not overcome God, nor can he ever — the Grand Inquisitor has no illusions that his vision of a utopian Rome is for any other world than the one inhabited by man, and can never extend into the sphere of the divine. Only by seizing upon and cultivating the Promethean spirit can man do for himself what Christ rejected with scorn to do, that is, to found a universal state and attain universal happiness. Because only a few men, out of the whole host of mankind, have the potential to come close to living up to Christ’s moral example, the Inquisitor asks Christ what need mankind-at-large has for a God that has overestimated man’s capacity to manage the intellectual and bodily exertions that necessarily come with the exercise of freedom? In the nihilistic spirit of the Promethean, the Grand Inquisitor finally commands Christ, “Go, and come no more… Come not at all, never, never!”10 The Promethean efforts of a few men (i.e., the Grand Inquisitor and a few others like him) to rescue humanity from self-destruction and to bring about universal happiness provides the foundation for totalitarianism; the incomprehensible God is replaced by the institution of a state religion, which is actually no religion at all, only an absolute civil authority armed at all points in the tinsel and trappings of religion.

Nietzsche holds that to believe in the existence of objective values is to believe in an illusion that is devoid of any constructive meaning, and therefore nihilistic: “In religion the constraint is lacking to consider ourselves as value positing.”11 Nietzsche maintains that the capacity to actively create values necessarily takes into account the many nuances and shades of distinctions involved man’s experience of the world, and reflects man’s actual subjective experience in ways that all closed (and therefore passive) forms of value judgments fail to. The origin of nihilism, for Nietzsche, lies in two opposing directions: the first is moral passivity (which he conceives of as a negation of existence, and therefore lacking any actual meaning), and the second is the power to actively create values that have meaning insofar as they are powerful. Regarding the former, when the will of the self is subordinated to the will of God, or alienated to what Nietzsche often refers to as a “beyond,” the content of experience (that is, willing, hating, loving, &c.) is negated, and man’s “will to power,” which is an affirmation of life, is replaced by the “will to nothingness,” or the denial of life:

metaphysics, religion, morality, science — all of them only products of his [man’s] will to art, to lie, to flight from “truth”… This ability itself, thanks to which he violates reality by means of lies… He himself is after all a piece of reality, truth, nature: how should he not also be a piece of genius in lying… That the character of existence is to be misunderstood — profoundest and supreme secret motive behind all that is virtue, science, piety, artistry… Man has once again become master of “material” — master of truth! — And whenever man rejoices… he rejoices as an artist, he enjoys himself as power, he enjoys the lie as his form of power.12

When man’s moral character is shaped according to the dictates of a universal moral norm, the question of “what kind of man should I be” is simply a given — the answer lies not with the will of the individual, but with the will of God. Man’s nature is shaped not by his intellect, but by the dictates of his will; the justification behind all moral and intellectual hierarchies is the power that one interpretation of the world has over all other interpretations — power equals precedence. In his study of Nietzsche’s philosophy, Gilles Deleuze points out that, “We know what transmutation or transvaluation means for Nietzsche: not a change of values, but a change in the element from which the value of value derives.”13 This shift he describes represents not the reversal of evil transmuting into good, or vice-versa, but that all interpretations of what is good or evil, or beneficial or harmful, are materializations of the “element” that Nietzsche calls the “will to power.” As a source or criterion for all valuations, the “will to power” transcends all valuations of good and evil, and true and false, by transferring the source of all moral standards from the objective and eternal perspective, to the subjective individual perspective. Rather than delimiting thought or action by assigning to them certain levels of truth or falsity in relation to an abstract objective standard of true and false, thought and action are more effectively measured according to the quantity of power behind, or inhering in a given thought or action. This is why it is better to say that the individual will naturally seeks power — all individuals have discrete perspectives on the world, and power is the element of differentiation between individuals; and since there is nothing that inherently binds one perspective to another, power determines the precedence of thought and action between individuals. By this rationale, the question of “what kind of man should I be” is always open-ended, because there is no given direction, save that the will’s sole desire is for the increase of power.

Nietzsche divides nihilism, as was mentioned above, into two rather flexible, basic categories — “active” nihilism and “passive” nihilism. “Active” nihilism is nihilism divested of its religious trappings, and with a bent not necessarily toward self-destruction, but decidedly toward the destruction of what passes for true, right, or authoritative. This is not the nihilism of the herd (of which Christianity is representitive), but the nihilism of Nietzsche himself. The individualist, according to Nietzsche, is the man who has the will to believe in himself, in the truth of his own powers, and in the efficacy of his own volition. The “active” nihilist, as opposed to egalitarian man, is radically individual. Yet Nietzsche does not concede that the “active” nihilist is capable of discovering the means to direct his destructive despair toward creating a new world of “higher” values (values that exalt what is noble, exceptional, and powerful) in place of the world of popular pseudo-religious values that he takes the same pleasure in destroying that the condemned man takes in a last act of vengeance against his punisher:

Nihilism does not only contemplate the “in vain!” nor is it merely the belief that everything deserves to perish: one helps to destroy. — This is, if you will, illogical; but the nihilist does not believe that one needs to be logical. — It is the condition of strong spirits and wills, and these do not find it possible to stop with the No of “judgment”: their nature demands the No of the deed. The reduction to nothing by judgment is seconded by the reduction to nothing by hand.14

Aside from Nietzsche’s conception of the nihilist as those possessing a “strong spirit and will,” i.e., the “active” nihilist, he formulates the antithetical condition that he calls “passive” nihilism to accord with his conception of Christianity, which he believes epitomizes the steamroller effect that mediocrity has on everything it rolls over:

The lower species (“herd,” “mass,” “society”) unlearns modesty and blows up its needs into cosmic and metaphysical values. In this way the whole of existence is vulgarized: insofar as the mass is dominant, it bullies the exceptions, so that they lose their faith in themselves [i.e., the exceptional individuals lose faith] and become nihilists.15

Christianity seeks to replace the world as it is with the soul’s wish fulfillment of immortality in a “beyond.” The postulating of a “beyond,” to Nietzsche, is nothing but a subterfuge; the rejection of the world in the Christian worldview as corrupt and passing away devalues experience in the world in favor of a heaven that transcends all material existence. Nietzsche’s line of reasoning assumes that the ens realissiuum is the fiction of fictions, and the experience of life as an “end-in-itself,” or as a perpetual “becoming,” is wasted at the expense of the sacred wish of the soul’s immortality:

The Christian conception of God — God as God of the sick, God as a spider, God as spirit — is one of the most corrupt conceptions of the divine ever attained on earth. It may even represent the low-water mark in the descending development of divine types. God denigrated into the contradiction of life, instead of being its transfiguration and eternal Yes! God as the declaration of war against life, against nature, against the will to live! God — the formula for every slander against “this world,” for every lie about the “beyond”! God — the deification of nothingness, the will to nothingness pronounced holy!16

Nietzsche’s rationale for attacking the values of Christianity lies in his assertion that “slave morality” paralyzes and cheapens the value of what is truly noble and powerful by equating nobility and power with dominant egalitarian “virtues;” for example, the toleration and encouragement of mediocrity is understood in the framework of slave morality to be evidence of greatness of soul and the strength of virtue. Whether the conception of Christianity that Nietzsche demolishes with his genealogical method is an historically accurate conception is certainly debatable, yet Nietzsche’s point that any culture’s avid promotion of egalitarian pieties is a sign of an impending cultural eclipse is well taken.

Art, that is, creation as such, is for Nietzsche the most potent means of stimulating life, of making life something man can endure; but art has a greater function beyond providing a comfortable assurance to the bien pensant pieties of the self-deceiver. Art contains the means to reveal “the terrifying and questionable character of existence,” and thus it presents, by analogy, another side of the “will to power.” Because truth cannot be known objectively (since nothing exists “in itself” or “through itself”), truth is necessarily the domain of the artist, who fashions what passes as “the truth” according to this seemingly simple dichotomy: truth as the “will to power,” or truth as the “will to nothingness.” The exceptional man, the “strong spirit,” as Nietzsche calls him, desires to “live dangerously,” to say Yes to life, and this mode of affirming the will and the self contrasts to all forms of the “will to the denial of life.”Nietzsche’s conception of the artistic life relates dialectically to his conception of the self-overcomer, i.e., destroying to create, creating to destroy, with all dialectical oppositions being ultimately obliterated in the eternal return. The values created in the course of the will’s drive toward the expansion of its power are always provisional at best, because values are created out of, and according to, the individual’s will, which is to say, the individual’s perspective. Even though Nietzsche dispenses with any localized standard for the establishment of values by placing the creation of values in the hands of the self-overcoming, his explanation for the phenomena of pain and suffering in the world provides a clue about what sort of standard the values of the “strong spirit” comply with, and that standard is reducible to one word — power — which is the objective of the unceasing drive of the will. The quantifiable increase or reduction of power in the individual man is the only kind of economy Nietzsche recognizes. Whereas the “passive” nihilist, or the “good” man, seeks to mollify his desires and neutralize his pains and pleasures within the safety of the group, the will of the “strong spirit,” or the “evil” man, is driven both by a staunch individualism, and the creative benefits that come from unmitigated hardship, suffering, and destruction:

Even the most harmful man may really be the most useful when it comes to the preservation of the species; for he nurtures either in himself or in others, through his effects, instincts without which humanity would long have become feeble or rotten. Hatred, the mischievous delight in the misfortune of others, the lust to rob and dominate, and whatever else is called evil, belongs to the most amazing economy of the preservation of the species. To be sure, this economy is not afraid of high prices, of squandering, and it is on the whole extremely foolish. Still it is proven that it has preserved our species so far.17

Nietzsche’s conception of theodicy (if I may be permitted to stretch the meaning of the term) is bound up with the principle of the “will to power,” and ultimately derives, again, from his considerations concerning nihilism. Nietzsche, declaring God to be dead, aims at eradicating the entire edifice of value judgments altogether — no longer can good be discerned from evil, or truth from falsity — every means of judgment and determination has been abrogated when no such thing as truth exists, only interpretations of, only perspectives on, “truth.” As Nietzsche has it, God is not the arbiter of moral standards, nor, ultimately, is man; the principle of the will is the determining factor of all that is, and directs the unceasing and limitless accumulation of quantifiable power. By this standard, the source of human pain and suffering, of human hardship and brutality, is part and parcel of the essence of “the character of existence”:

Here we must beware of superficiality and get to the bottom of the matter, resisting all sentimental weakness: life itself is essentially appropriation, injury, overpowering of what is alien and weaker; suppression, hardness, imposition of one’s own forms, incorporation and at least, at its mildest, exploitation…18

The innumerable discrete wills that strive to assert and increase their respective quantity of power do so without any final goal, except a further increase of power. If the active principle of the will is interpreted as Nietzsche’s singular metaphysical principle, then the goal-less, unceasing march of wills willing power, and willing in opposition to every other will, is his theodicy— the operation of will in his eternally recurring cosmology vindicates, or justifies, the phenomena of pain and suffering. Being neither “good” nor “evil,” pain and suffering play a necessary role as a component facet of the driving principle of all things, the will:

Man does not seek pleasure and does not avoid displeasure… Pleasure and displeasure are mere consequences, mere epiphenomenona — what man wants, what every smallest part of a living organism wants, is an increase of power. Pleasure or displeasure follow from the striving after that; driven by that will it seeks resistance, it needs something that opposes it… man does not avoid it [displeasure], rather he is in continual need of it; every victory, every feeling of pleasure, every event, presupposes a resistance overcome.19

An “economy of high prices”20 is the preserver of the species in a world where the categories of good and evil do not apply: only the distinction between strong wills and weak wills is relevant to an understanding of the order of things. The story is of a similar nature with Nietzsche’s interpretation of all the other commonplace dualisms found in value judgments: pain and pleasure, happiness and sadness, joy and sorrow, &c. These sensations signify, respectively, either an increase or decrease of power, according to the strength of the action of the will.

For Dostoevsky, the question of why man, as God created him, suffers and experiences evil, strikes at the heart of the question concerning what the nature of God is, and how man comes to terms with, or rejects, a God that transcends his primitive “Euclidean mind.” The question of why is there evil in the world is, to Ivan’s “Euclidean earthly mind,” impossible to settle:

Can you understand why a little creature, who can’t even understand what’s done to her, should beat her little aching heart… and weep her meek unresentful tears to dear, kind God to protect her?… Do you understand why this infamy must be and is permitted? Without it, I am told, man could not have existed on earth, for he could not have known good and evil. Why should he know that diabolical good and evil when it costs so much? Why, the whole world of knowledge is not worth that child’s prayer to “dear, kind God”!21

The question of why God could just as easily have created a world where evil does not exist, as a world where it does, is the axis on which Ivan’s argument for atheism turns: why the world is overrun with evil is far from self-evident, and no sufficient reason can be uncovered for why the world is thus and not otherwise. Evil exists in a plenary of forms, and for this reason Ivan finds the world as it is, and consequently the God who permits evil, for any reason whatever, unacceptable. The world, in Ivan’s mind, is devalued to the point of absurdity and meaninglessness as a consequence of the problem of evil: man is forced to beg the question of why there is evil at all if God is good and benevolent, and all of His works are good. In short, Ivan says that he is an atheist by default because he cannot supply a satisfactory answer to why men (and especially children) must become causalities of God’s unknowable reason for allowing the world to be overwhelmed by evil before He finally redeems His creation through His goodness. Ivan’s rejection of God is not tantamount to his disbelieving in the existence of a creator, &c.; it is his rejection of allowing any recourse to God in order to explain the existence of evil. If mankind suffers, there must be a reason — but no viable reason can be given for the fact that mankind does suffer; thus, mankind suffers for nothing. For Ivan, God exists, but He may just as well not, since the existence of an infinite, incomprehensible God explains nothing to finite men of simple mind about the problem of evil, or anything else. Ivan’s argument against God is not an argument spun out of the subtleties of logic; rather, it is argument made on instinct. The fact of evil is an inescapable reality, and his reaction to the immediacy of the misery that inexplicable evil entails leads him first to question the goodness of God, then to reject God, and the evil nature of the world altogether. That “there is a strength to endure everything” is Ivan’s answer to the inexorable conclusion that existence is futile; but that strength to endure everything is a tenuous strength, as Ivan’s end in madness reveals.

Dostoevsky’s account of theodicy in The Brother’s Karamazov acts as a foil to the moral and social disorder that he envisages as an inevitable consequence of nihilism. Ivan’s rejection of God stems from his inability to cognize, or otherwise grasp with his “Euclidean mind,” the meta-narrative of God’s plan for redeeming the fallen world from evil and suffering — God is rejected on the grounds that the “higher harmony” of good and evil that He intends to bring about at an indeterminate future time is incommensurate with the severity of suffering endured by human beings — is it not possible for the same “higher harmony” to exist without being fashioned from human misery? The answer is yes, but if God does not exist, or if He is rejected on the grounds that He torments human beings by allowing them to suffer unnecessarily, then what is there to restrict or prevent man from rejecting compassion and charity and giving full reign to the lawless and brutal side of his nature? What motivation would there be for men to be civil, if not for the presence of a divine authority regulating and instructing man in his actions? Why would men endure evil and suffering and be compassionate if there were no ultimate purpose, or no higher good for doing so? Ivan’s rejection of God’s Providential authority for the bringing about of a divine harmony between the murderer and his victim allows for the possibility that man has no legitimate reason not to murder his fellow man — Providential authority or not, evil is part of the nature of men.

Since God, understood as either a concept or a reality, according to Nietzsche, possesses no more efficacy than the strength of the weakest kind of men (who are the representatives of the Christian God on earth), the will of the individual, by virtue of his superior strength, must naturally reign supreme. All that is required for this seemingly obvious fact to become a reality is that the resources of the will be exploited to their fullest potential. Even though terms such as “master morality,” “individualism,” and “subjective” play a large role in describing how reality is parsed up in the theory of the “will to power,” the world ordered according to the demands of the principle of the will is actually rigidly hierarchical, and distributed on a scalar magnitude. The efficacy of the will manifests in the degree of independence seized upon by the individual, and accordingly, when there is an individual possessing a powerful will, there is likely to be far greater numbers of subordinate wills beneath him; and beneath these subordinate wills… &c. The hierarchy that arranges itself according to degrees of power springs from the internal source of the will of the individual person, rather than from without, as is the case in a hierarchy that begins with God at the top, and continues in a descending order with all less perfect, or less divine beings, occupying their respective, untransgressable positions in relation to God.

For Nietzsche, nihilism is a negatively idealistic, decadent dead-end, and he has no illusions about the destiny of cultures and moralities that grow out of views of the world where the belief in a “beyond” persistently diminishes the value of the world, and where egalitarian envy of the strong crushes the exceptional man to elevate the mediocrity. According to Nietzsche, the mores, laws, and truths of man in the post-Classical era are nothing more than expressions of servile weakness stemming from an institution-based sublimation of the “will to power.” The state of civilization post the imperium Romanum represents a reversal of the power structure that built and preserved Antiquity for millennia due to the fact that the slave has enviously usurped, and thus corrupted, the virtues of the master; as a result, the weak now dominate the strong:

the imperium Romanum… [was] not buried overnight by a natural catastrophe, not trampled down by Teutons and other buffaloes, but ruined by cunning, stealthy, invisible, anemic vampires [i.e., the early Christians]. Not vanquished — merely drained.”22

The means by which Nietzsche seeks to overcome the nihilism inherent in the religious values is by reinventing (what he takes to be) the bedrock of the secular values of Antiquity — nobility, bravery, and power — for the modern world. The creation of values in accord with the demands of the “will to power” is Nietzsche’s answer to how nihilism is ultimately overcome, and this conception provides at least a provisional structure for the framework of secularized morality that he envisages. The advent of Nietzsche’s Romanesque “overman” signifies the time when the last shadow of an illusory God on the cave wall has been blighted out, and when what made the men of Antiquity great is successfully reinstated. This is achieved by redefining how the standard for the legitimacy of any given thing is defined — God is replaced by the “will to power, ” and the individual is the sole arbiter of what is harmful or beneficial to him; and what is harmful or beneficial is always decided in relation to his will’s limitless desire for the acquisition of power. The relation of the individual man to God, insofar as morality is concerned, is not a reciprocal relation; man can adhere, or not adhere to the dictates of the moral law because the moral law is not his own construct, and lies outside of his power to change; Nietzsche’s conception of the “will to power,” by comparison, is circular — the antecedent, will, always implies the consequent, power. As Nietzsche has it, God, as the foundation of the moral law, ought to be rejected because the demands of the moral law are always in opposition to the demands of the will; thus, the demands of the moral law can never actually be instantiated or fulfilled, whereas the demands of the will (for the self) is most easily known thing in the world. For Nietzsche, there is no precedent for holding the Christian values of charity, pity, and humility over and above the will’s insatiable desire for power, when charity, pity, and humility ostensibly contradict what precisely constitutes the “character of existence.” Any other basis, besides power, upon which values are created (or have been hitherto created), is simply a corruption of the will’s active principle. The “will to power” is not a rational process of thought that aims toward the discovery of truth; rather, the “will to power” is a pure act of creation, or affirmation — it is the willing of truth: “truth is… something that must be created, and that gives a name to a process, or rather a will to overcome… as a process ad infinitum, an active determining — not a becoming conscious of something that is in itself firm and determined…”23

To be in accord with the nature of the will, man must become the rule giver to himself, for the will cannot abide outside rules imposed on its archaic desire for power. The will of the self-legislating, self-overcoming individualist (i.e., Nietzsche’s “overman,” Ubermensch) is always a subjective center unto itself. The ideals generated out of this radical individualism are at all times, and all ways, a fluctuating, organic creation guided solely by the will’s desire for power. Aristotle refers the type of men who are their own masters as megalopsychia, or the man who possesses greatness of soul. Such ones as these are Dostoevsky’s Grand Inquisitor, and Nietzsche’s “overman,” viz., they who give to themselves their own rules, their own morals, and their own ideals. This is not to say that megalopsychia lives in open defiance of all laws that exist outside of, or in spite of their nature, or simply cannot abide any law; rather, the rules such severe individualists give themselves are part and parcel of their own nature, and accord with the order of nature to the same degree as the rules guiding the slave, the incontinent man, or the self-deceiver are in violation of the order of nature:

Therefore if, as they say, men become gods by excess of virtue, of this kind must evidently be the state opposed to the brutish state; for a brute has no vice or virtue, so neither has a god; his state is higher than virtue, and that of a brute is a different kind of state from vice.24

Given the nature of the will as Nietzsche conceives of it, the expectation of the advent of a Promethean figure (his obscurely drawn “overman”) is consistent with the demands made by the theory of the “will to power,” but the flesh-and-blood manifestation of the Promethean “overman” follows neither of necessity, nor teleologically from Nietzsche’s conception of the “will to power.” In Dostoevsky’s novel, The Brother’s Karamazov, the dawn of the Promethean spirit in man is caricatured, ironically, by the Devil himself; and the pastiche is even carried using terminology that anticipates Nietzsche’s theory of the “will to power,” and his vision of the advent of the “overman”:

I maintain that nothing need be destroyed, that we only need to destroy the idea of God in man, that’s how we have to set to work… As soon as all men have denied God — and I believe that period, analogous with geological periods, will come to pass — the old conception of the universe will fall of itself without cannibalism, and what’s more, the old morality, and everything will begin anew. Men will unite to take from life all it can give, but only for joy and happiness in the present world. Man will be lifted up with a spirit of divine Titanic pride and the man-god will appear. From hour to hour extending his conquest of nature infinitely by his will and his science, man will feel such lofty joy from hour to hour in doing it that it will make up for all his old dreams of the joys of heaven. Everyone will know that he is mortal and will accept death proudly and serenely like a god. His pride will teach him that its useless for him to repine at life’s being a moment, and he will love his brother without need of reward… What’s more, even if this period never comes to pass, since there is anyway no God and no immorality, the new man may well become the man-god, even if he is the only one in the world, and promoted to his new position, he may lightheartedly overstep the barriers of the old morality of the slave-man, if necessary. There is no law for God. Where God stands, the place is holy. Where I stand will at once be the foremost place… “all things are lawful” and that’s the end of it!25

It must be borne in mind that neither the Promethean efforts of the Grand Inquisitor, nor Ivan’s rejection of God on the grounds that God explains nothing about why man must suffer and experience evil, represent Dostoevsky’s final answer to the question of whether God is necessary for man’s moral life and thought. In fact, his portrait of nihilism serves to implicitly show precisely why God is necessary — that man without God is but one step away from cannibalism and brutality. For Dostoevsky, the possibility of man successfully propping up traditional or conventional morality with “humanistic” atheism, purified of the anthropomorphisms of religion, is an absurdity. That man is “weak, vicious, worthless and rebellious” is a given to Dostoevsky. Man is no Prometheus; rather, he is in constant need of aid coming from outside of him. If divine law, or the ever-present eye of god, is done away with, man lives in rebellion from all that has hitherto preserved him. Dostoevsky admits that human nature is guided largely by its own inherent baseness, but the added observation that man is naturally rebellious provides the key to understanding Ivan’s atheism: the instinct towards baseness is the instinct to rebel (this instinct is best observed in the self-interestedness of children). Incontinence, or self-indulgence, is the foundation for Dostoevsky’s conception of nihilism, which is the license to do anything, so long as the consequences (i.e., under positive law, &c.) can be circumvented. The totalitarian authority of the Catholic Church, as it is portrayed in the “Legend of the Grand Inquisitor,” is not in place to prevent people from “sinning” — rather, the state’s only purpose is to subdue men by subduing their conscience, and this is accomplished by taking away their freedom and accountability (freedom and accountability mutually imply one another), which the people (because they are as nothing more than children) willingly alienate to an authority.

Ivan’s rejection of the eschatological conception that God will bring about an harmony between good and evil at some distant point in time does not necessitate that man must undertake the Herculean project of founding a universal state for the institutionalization of happiness. Rejecting God on the grounds that He is capricious in His decrees and inscrutable in His designs does not necessitate that man take steps in any particular direction, or adopt any particular ideology to compensate for his palpable dilemma. Indeed, once God is done away with, an unlimited number of radical possibilities emerge. One point is certain: once the divine order has been rejected (whatever the grounds for rejecting it may be), the notions of how good is discerned from evil, and how true is discerned from false, can be redefined according to an arbitrary standard, or thrown out altogether.

Dostoevsky’s portrayal of man’s attempt to create moral norms without God in The Brother’s Karamazov represents an ironic parable against man’s egotism, vanity, and brutality, while Nietzsche’s presentation of the “will to power” as an endless “becoming” represents man’s vanity, egotism, and brutality apotheosized to the status of the highest values. Nietzsche holds that a wholly secularized culture will be born out of the ashes of nihilistic, or traditional religious values, with his visionary “overman” as its image and embodiment. Dostoevsky, on the other hand, holds that it is not within man’s power to overcome nihilism — without God, man will inevitably destroy himself. The figure of the Grand Inquisitor represents the failure of man’s attempt to enforce moral standards without God. Under the rule of the Grand Inquisitor, the penal institution replaces man’s conscience as the only deterrent against immoral or criminal behavior. Nietzsche predicts that universal madness (lying just under the surface) will break out when the fact that God is dead is finally understood in its totality. The sooner the gravity of this fact is understood and dealt with, the sooner man can realize the truth of his potential as a “will to power.” The curious fact behind the Nietzschean view of things is that it can only provide the most superficial account of the “character of existence” — there is nothing novel in asserting that every civilization is built out of human tears and misery (e.g., Hegel famously refers to history as a slaughter bench) — but that does not account for the “why,” which nihilism cannot answer. Ivan asks to what end is mankind served by God’s plan for bringing about a harmony between god and evil in some distant future while meanwhile mankind suffers inexplicably? Ivan’s question is far more compelling in terms of the practical function of morality because it addresses the problem of evil and suffering in terms of how mankind experiences it, and does so without any valorization of evil and suffering that ends with such a phrase as, “whatever does not kill me makes me stronger.” Because the exploitation and “overpowering of what is alien and weaker”26 is a natural consequence of strength passes unquestioned as a self-evident rule, Nietzsche’s thought on the reality of suffering fails to account for why anyone or anything suffers at all, or why the problem of evil was ever a valid moral question in the first place. He gives us an account of the benefits of suffering which no man feels, and confounds common experience by promoting a conception of wanton power that appeals wholly to the instinct while it neglects the mind, and provides no new insight into the inexplicable adaptation of man to the world that man lives in and communally experiences.

1 Cf., Friedrich Nietzsche, The Gay Science, translated by Walter Kaufmann (Random House, Vintage Books Edition, New York, 1974): “… in nature it is not conditions of distress that are dominant but overflow and squandering, even to the point of absurdity. The struggle for existence is only an exception, a temporary restriction of the will to life. The great and small struggle always revolves around superiority, around growth and expansion, around power — in accordance with the will to power which is the will to life” p. 293, aphorism 349. After the first reference, all references hereafter to the following works of Nietzsche are (deriving the abbreviation from the title of the English edition) abbreviated as: The Will to Power is WTP; The Gay Science is abbreviated as GS; The Antichrist is abbreviated as A; Beyond Good and Evil is abbreviated as BGE.

2 Fyodor Dostoevsky, The Brothers Karamazov, translated by Constance Garnett (Barnes & Noble, Inc., New York, 1995): “… I tell you [says Ivan] that I accept God simply. But you must note this: if God exists and He really did create the world… He created it according to the geometry of Euclid and the human mind with the conception of only three dimensions in space” p. 217. All references hereafter to Dostoevsky’s, The Brothers Karamazov, are abbreviated as BK.

3 Ibid., p. 220.

4 For a parallel illustration of man’s responsibility after the work of Christ for being his own moral guide, sans the guidance of the Mosaic Law, witness Adam’s (in Milton’s Paradise Lost) indictment of God just after the Fall:

O fleeting joys

Of Paradise, dear bought with lasting woes!

Did I request thee, Maker, from my clay

To mould me man, did I solicit thee

From darkness to promote me, or here place

In this delicious garden? As my will

Concurred not to my being, it were but right

And equal to reduce me to my dust,

Desirous to resign, and render back

All I received, unable to perform

Thy terms too hard, by which I was to hold

The good I sought not. To the loss of that,

Sufficient penalty, why hast thou added

The sense of endless woes? Inexplicable

Thy justice seems; yet to say truth, too late

I thus contest; then should have been refused

Those terms whatever, when they were proposed… (bk. X, ln. 741-757)

5 BK, pp. 240-241.

6 BK, p. 234.

7 BK, pp. 234-235. The following quotation, compared with the formulation made by the Grand Inquisitor above, makes clear the contrast between Dostoevsky and Nietzsche’s conceptions of Christian values: “I do not like at all about that Jesus of Nazareth or His apostle Paul that they put so many ideas into the heads of little people, as if their [Christ or Paul’s] modest virtues were of any consequence. We have had to pay too dearly for it: for they have brought the more noble qualities of virtue and man into ill repute; they have set the bad conscience of the noble soul against its self-sufficiency; they have led astray, to the point of self-destruction, the brave, magnanimous, daring, excessive inclinations of the strong soul —“ WTP, p. 122, aphorism 205.

8 Matthew 5:17.

9 BK, p. 237.

10 BK, p. 241.

11 Friedrich Nietzsche, The Will to Power, translated and edited by Walter Kaufmann and R.J. Hollingdale (Random House, Vintage Books Edition, New York, 1968), p. 16.

12 WTP, p. 151-52, aphorism 853, I.

13 Gilles Deleuze, Nietzsche and Philosophy, translated by Hugh Tomlinson (Colombia University Press, New York, 1983), p. 171.

14 WTP, p. 18.

15 WTP, p. 19.

16 Friedrich Nietzsche, The Antichrist,in The Portable Nietzsche, ed. and trans. by Walter Kaufmann (Penguin Books, New York, 1982), aphorism # 18, pp. 585-586. Italics in the original.

17 GS, p. 73, aphorism # 1

18 Friedrich Nietzsche, Beyond Good and Evil, translated by Walter Kaufmann (Vintage Books, New York, 1989), p. 203

19 WTP, p. 373, aphorism 702.

20 GS, p. 73, aphorism 1.

21 BK, p 223.

22 A, p 651, aphorism # 59.

23 WTP, p. 298.

24 Richard Mckeon, ed., The Basic Works of Aristotle (Random House, New York, 1941), 1145a23-27: p. 1037

25 BK, p. 609.

26 BGE: “’Exploitation” does not belong to a corrupt or imperfect and primitive society: it belongs to the essence of what lives, as a basic organic function; it is a consequent of the will to power, which is after all the will to life” p. 203. Italics in original.   

The Soul of Shakespeare’s 94th Sonnet

il_fullxfull.340648227Man possesses many attributes and abilities in common with other living things, but the attribute distinguishing man from all other things, and which he shares in common with god, is a rational principle. We will endeavor to state in detail the connection between Aristotle’s postulate of a rational principle in man and why the life lived in accord with the highest virtue, theoria, is the most elevated expression of this faculty of rationality.

Aristotelian man has within him the capacity to strive for and achieve virtue in his own life. Man’s nature is not entirely fixed or determined by outside forces, and so he necessarily has the capacity to alter his nature; man is not born ‘stuffed with all honorable virtues,’ to use Shakespeare’s phrase, but must be habituated to the life of virtue. Man can either be habituated into activities that go against his nature, or excise from himself habits that are beneath his nature. It is possible for man to form fresh habits in accord with what is most dominant in man, that being logos, for man possesses, in varying degrees of efficacy, the faculty of reason (cf. NE 1296),1 which makes this alteration possible. To speak of alterations in man’s behavior is to speak of the progress of virtue, and Aristotle treats this progression at length in the Nicomachean Ethics. Yet Aristotle disarmingly concludes the Nicomachean Ethics with a discussion of virtue in its totality by crowning the project of the life of practical virtue with the conception of the contemplative life, which, at first pass, is a palpably strange way to conclude, since the life of contemplation stands outside the realm of everyday action (i.e., practical virtue), and is, in a sense, virtue sans action.

What is commonly required for the implementation of the cardinal virtues, things such as ready money, power, opportunity, &c., are viewed not as a means to the man who would contemplate truth, but rather as hindrances. Why is this so? Aristotle tells us, ‘the man who is contemplating the truth’ (NE 1106) may only do so once he has put aside virtuous deeds and the many things needed to carry out such deeds. He may choose to do virtuous deeds, or he may not, and the choice is occasioned by the presence or absence of other men in the life of a philosopher. When the man who desires to contemplate truth excises himself from the diversions of his affairs, or the houses of his friends, or, hypothetically, when the possibility for action and production are taken away from him, all that remains for him is thought—logical being (for the only logical entity is thought).

The life of contemplation is not a life of dainty indolence and languor, but is necessarily very difficult and solitary, and Aristotle sums up his conception authoritatively:

[W]e…must, so far as we can, make ourselves immortal, and strain every nerve to live in accordance with the best thing in us; for even if it be small in bulk, much more does it in power and worth surpass everything…[i]t would be strange, then, if he [man in a broad sense] were to choose not the life of his self but that of something else (NE 1105).

The rigors of the contemplative life resolve themselves into the rigors of logic. Aristotle demands indisputability from his first principles and seeks indemonstrable premises on which to found his rational investigation of the world. Therefore, the method of rational contemplation must be an enumeration of logical inferences if the results are to be meaningful. Intuition, or some other species of mental instinct, will not do for Aristotle, since intuition is derived from particular and individual thought processes, and is most likely contingent on the individual thinker. For Aristotle, the form of the syllogism is the form taken by the activity of contemplation. The syllogism presupposes a rational ordering of the kosmos, and one contemplates this rational order with the instrument of logic as the nimble instrument of the human mind wields it. There is no mistake in Aristotle’s decision to name his logical treatises the Organon. The logical treatises, it can be said, epitomize his conception of what is produced by, and gained through, the life of contemplation:

[F]or if the gods have any care for human affairs…it would be reasonable both that they should delight in that which was best and most akin to them (i.e., reason) and that they should reward those who love and honor this most (NE 1108).

The character of the unmoved mover in Aristotle’s writings both initiates and completes the human life of contemplation. For, taking god as the archetype of thought, the contemplator of truth endeavors to imitate the divine by exercising in himself what is divine. The Greek concept of mimesis, I believe, is entirely applicable to how Aristotle conceives the method and the means of the contemplative life. To call the contemplator a mimic of god is to call a spade a spade, since god is the ultimate exemplar of such an existence. In examining the attributes god possesses, Aristotle is seeking a template for the life of contemplation that other like-minded people can understand and apply. Some of the attributes of god mimicked in the human activity of contemplation are as follows: god as the ergon (function) of theoria—the intelligible striving to appreciate the intelligible, or god taking god as the object of thought; further, god neither suffers nor undergoes affection, but is unmoved, impervious, insusceptible, &c. All of these qualities of god are commensurate with the activity of god, which, as Aristotle points out, is contemplative (NE 1107). Therefore, just as god, and the activity of god, is entirely self-sufficient and self-contained, so too is the activity of contemplation, in which there is no need for ready money, power, or opportunity. The human activity of contemplation is akin to this divine apathae, and, as Aristotle explains, this imperviousness to affection is appropriate to the degree to which humans participate in nous, viz., the understanding and grasping of eternal truths.

In Aristotle’s provisional discussion of the rational principle of man in book one of the Nicomachean Ethics, the germ of his later discussions of happiness and the contemplative life can be seen in the brief allusion he makes to the human good. This human good he calls ‘an activity of soul in accordance with virtue, and if there are more than one virtue, in accordance with the best and most complete’ (NE. 943, emphasis added). The aim of Aristotle’s provisional discussion of the rational principle is the way in which it is implicitly linked to the highest good, viz., the activity of god, which, as we have seen, is thought. The link between the activities of man and god is forged by the principle of self-sufficiency, which Aristotle defines as ‘that which when isolated makes life desirable and lacking in nothing; and such we think happiness to be…’ (NE 942). Aristotle goes on to point out that,

[W]e think it [self-sufficiency] the most desirable of all things, without being counted as one good thing among others—if it were so counted it would clearly be made more desirable by the addition of even the least of goods…[h]appiness, then, is something final and self-sufficient, and is the end of action (Ibid).

An important addition to Aristotle’s conception of the contemplative life, and with which he concludes the passage just cited, is the claim that happiness entails an end of action. This only makes sense if the life of practical virtue is crowned by the contemplative life. In the life of practical virtue, the improvement of man’s actions and behaviors is the goal; but the final aim of the project is one of inactivity and solitude. The end of action expressed and carried out in the contemplative life is singular to the rest of Aristotle’s virtues, all of which all presuppose some means, some action, to the fulfillment of its end, be it power, ready money, or opportunity. All of the virtues are discursive, save for the activity of contemplation, which is self-contained, and for this reason is the highest good, as Aristotle calls it. Yet we should take notice that the contemplative life is, nevertheless, co-constitutive with the life of practical virtue, and is not possible outside of a specific type of social environment, viz., an environment in which excellence of soul amongst citizens is not the exception but, more likely, the rule. The contemplative life is a product of the highest forms of human society, but no society is built, conversely, from such a foundation as the type of individual who is a scholar or philosopher.

The source for this criterion of self-sufficiency as the highest good is found in Aristotle’s conception of the divine, which only the life of contemplation among the virtues approximates. Only objects of thought and desire are unmoved movers—they are the motivating force behind the multiplicity of activities in the world. God is the primary and ultimate object of thought and desire. God moves (but is himself unmoved) because he is loved: man ceases to move and becomes like god when he reasons. This, then, is why the activity that most nearly approximates the activity of the divine is itself called the highest good and naturally puts an end to action. Recall what Aristotle writes regarding the activity of god, the semblance of which is reflected in man:

Now if you take away from a living being action, and still more production, what is left but contemplation? Therefore the activity of god, which surpasses all others in blessedness, must be contemplative; and of human activities, therefore, that which is most akin to this must be most of the nature of happiness (NE 1107).

The man who contemplates the truth is nevertheless not self-sufficient to the same degree as god, but needs, in addition, what Aristotle refers to as ‘external prosperity.’ The extent to which a man must be prosperous to live the life of contemplation necessarily involves possessing the necessary resources to maintain health, &c. Aristotle points out that virtuous activity, especially the act of contemplation, is possible with a minimum of the accoutrements needed to continue in existence:

[W]e must not think the man who is to be happy will need many things or great things, merely because he cannot be supremely happy without external goods; for self-sufficiency and action do not involve excess (Ibid).

It is reasonable to conclude from this that self-sufficiency belongs more properly to the life of contemplation then to the virtues (the life of action)—but in either case excess has no part in the modifying and building up of what is best or most dominant in man’s nature, i.e., reason. Now recall what was mentioned earlier regarding the trait Aristotle assigns to god’s nature, namely, neither suffering nor undergoing any affection. What place can such a quality occupy in the life lived according to practical virtue, which is necessarily one of action? Indeed, Aristotle celebrates the wide variety of qualities present in man, and qualities of which man is capable of achieving through practical virtue, but nevertheless, what is most prominent in man’s nature is the rational principle, and the exercise of this attribute tends toward one thing, and that is the unmoved, self-sufficient divine.

Thus far we have but articulated a skeleton of what the contemplative life involves, in that it approximates the nature of god—perhaps this rudimentary anatomy can be fleshed out further if we deck it in the raiment of poetry. Examining Shakespeare’s 94th sonnet, we get a sense of what the life of contemplation participating in the divine means. Certain philosophic commentators have claimed this 94th sonnet to be a sort of reflecting-pool for quasi-Nietzschian ideas of self-sufficiency and the experience of life as an end in itself.2 Be that as it may, it can be argued that the poem is more fittingly read as a compliment to Aristotle’s conception of the contemplative life, especially since the poem is demonstrably Aristotelian in its vocabulary and thoroughly Elizabethan, rather than Nietzschian, in its poetic conceits. Here, then, is the piece itself:

They that have the power to hurt and will do none,

That do not do the thing they most do show,

Who, moving others, are themselves as stone,

Unmoved, cold, and to temptation slow:

They rightly do inherit heaven’s graces

And husband nature’s riches from expense,

They are the lords and owners of their faces,

Others, but stewards of their excellence.

The summer’s flower is to the summer sweet,

Though to itself it only live and die,

But if that flower with base infection meet,

The basest weed outbraves his dignity:

For sweetest things turn sourest by their deeds;

Lilies that fester smell far worse than weeds.3

Shakespeare’s sonnet is best understood when set beside Aristotle’s conception of the life of contemplation. In not doing the thing he most does show, or is most capable of doing, the philosopher deliberately puts an end to the life he has led in the realm of practical virtue—a life he is entirely able to continue pursuing, were he to choose to do so. Yet he does not choose that life, but rather, another, the life of contemplation. In doing so, and doing so excellently, he rightly inherits heaven’s graces and moves others while remaining himself as stone. The man who would contemplate the truth, the philosopher, is the man ‘dearest to the gods;’ and insofar as he approaches god through the exercise of the faculty of reason (which in its utmost purity and enduringness neither suffers nor undergoes affection), does he give ‘delight’ to god for honoring ‘what is most akin’ to god’s nature. Further, the philosopher husbands the riches of nature from expense, viz., he rightly manages, through the practice of the highest virtue, the rewards of contemplative activity garnered from nature; viz., nature in the sense of the first principles underlying the accidents, not the accidents themselves (recall that Aristotle requires indemonstrable premises as a basis for scientific knowledge). Occupying this unique position, which Aristotle affirms is not available to every man, earns the philosopher the title of lord and owner of his face, or the rightful possessor of the enduring intellectual and virtuous qualities akin to the nature of god, and subsequently ‘most of the nature of happiness.’

That this kind of life is not inhuman or even superhuman, but as Aristotle writes, simply not available to every man, is our premise, and we must search the works of the past for examples of those who voluntarily adopted this life, having first been habituated into the excellences of virtue in a manner similar to what is described by Aristotle, then take flight from the world of deeds and affairs and actions like so many thieves, carrying off with them the rich spoils of their excellent characters, into the cloistered cell or lavish home, wherewith the retiring life of a solitary and studious existence is taken up. Indeed, such individuals are uncommon, but every age has a few in it that, through the pains and discomforts of study and seclusion, truly advance not only their own knowledge, but move and advance, so to speak, the entire age in a way similar to the movement of vast armies conquering lands and territories; save for the fact that the philosopher’s achievement is not subject to the vicissitudes of states or rulers, and so endures, resting on its own laurels, and always regarded as an amazement and wonder to the inhabitants of posterity, who see in the greatest of the philosopher’s thought both newness and evidence of what the best men are capable of, should the times be so generous and forgiving as to let such men come into being.

1 All citations in parentheses are from Richard Mckeon, ed., The Basic Works of Aristotle (Random House, 1941).

2 Walter Kaufmann, From Shakespeare to Existentialism (Princeton University Press, 1959), cf. pp 5-8.

3 Alfred Harbage, ed., The Complete Pelican Shakespeare (Viking Penguin, 1969), p. 1468.