Nietzsche, Salvation, and the Question of the Value of Life

Nietzsche-274x300Giles Fraser in his provocative Redeeming Nietzsche: On the Piety of Unbelief (Routledge 2002) maintains that "Nietzsche is obsessed with the question of human salvation" and that his work is "primarily soteriology." (p. 2)  I don't disagree with this assessment, but there is a tension in Nietzsche that ought to be pointed out, one that Fraser, from what I have read of his book, does not address.  

If we need salvation from our predicament in this life, then human life, taken on its own terms, and without appeals to hinterworlds, is of negative value. But how can life be of negative value if, as Nietzsche maintains, the value of life is inestimable?  This is the problem. Let us now delve into it.

1) Talk of salvation presupposes, first,  that there is some general state or condition, one in which we all find ourselves, from which we need salvation, and second, that this general condition is profoundly unsatisfactory.  In The Birth of Tragedy, section 3, Nietzsche invokes "the wise Silenus, the companion of Dionysus" who, when asked by King Midas about that which is most desirable for man, replied that the best of all is utterly beyond human reach: not to be born.  The second best, if one has had the misfortune of being born, is to die soon.

Now it seems clear that some such negative assessment of life, or of human life, is a precondition of any quest for salvation, no matter what form it might take, whether Buddhist, Stoic, Christian, whatever.  The negative judgment on life as a whole need not be as harsh as the Silenian one, but without some negative judgment or other as to the value of life the question of salvation  makes no sense.  To take the question seriously one need not believe that salvation to some positive state is possible; but one has to believe that the general state of humanity (or of all sentient beings) is deeply unsatisfactory, to use a somewhat mild term. 

2) But here's the rub.  Nietzsche maintains that the value of life is inestimable.  As he puts it in Twilight of the Idols ("The Problem of Socrates," sec. 2) : der Wert des Lebens nicht abgeschaetzt werden kann.  His point is that objective judgments about the value of life are impossible.  Such judgments can never be true; they count only as symptoms.  Saying nothing about life itself, they merely betray the health or decadence of those who make the judgments.  Buddha, Socrates, and all those belonging to the consensus sapientium who purport to say something objective about this life when they pronounce a negative judgment upon it, as Buddha does in the First Noble Truth (sarvam dukkham: all is suffering) merely betray their own physiological decline.  A negative judgment shows a lack of vitality, a deficiency of will power and a privation of the  will to power, which is what everything is at bottom.  There is no fact of the matter as to the value or disvalue of life itself.  There is only ascending and descending life with the value judgments being no more than symptoms either of life ascending or life descending.  Thus spoke Nietzsche.

3) The tension, then, is between the following two Nietzschean commitments: (a) Man needs salvation from his  predicament in this life; (b) The value of life cannot be objectively assessed or evaluated.  The claims cannot both be true.  The need for salvation implies that our predicament in this life is of negative value, when this cannot be the case if there is no fact of the matter concerning the value of life. 

4) Finding contradictions in Nietzsche is not very difficult, and one could even argue that the conflicting trends of his thought show its richness and its proximity to the bloody bone of the predicament in which we find ourselves; my present point, however,  is that Fraser's essentially correct claim that Nietzsche's work is "primarily soteriology" needs to be qualified by his fundamental thesis  about the inestimability of life's value, which thesis  renders soteriology impossible.

Is the value of human life objectively inestimable?

5) Can the value of life be objectively evaluated?  Does it make sense to maintain that for all of us it would have been better never to have been born? Or the opposite? Schopenhauer claims that "Human Life must be some sort of mistake." ("The Vanity of Existence" in The Will to Live, ed. R. Taylor, Frederick Unger, 1975, p. 232.) Is there a fact of the matter here? Or is Nietzsche right at Will to Power #675 where he speaks of the "absurdity of this posture of judging existence . . . It is symptomatic." Symptomatic of what? Of decay, decline, world-weariness.

Does the project of judging human life with an eye to establishing that it either is or is not worth living make sense? Is there a standard apart from life in the light of which the value of life can be assessed?  Or is life itself the standard? A most vexing series of questions.

The questions are logically prior to questions about the morality of procreation. David Benatar has famously argued for anti-natalism according to which it would be better if there were no more humans, and that therefore all procreation ought to be opposed as morally wrong, the deontic claim following from the axiological one. (David Benatar and David Wasserman, Debating Procreation, Oxford UP, 2015, pp. 12-13)

This is one tough nut to crack, and I am not sure my 'nutcracker' is up to the job. But here we go.

One relevant fact is that life is always an individual life, mine or yours or his or hers.  Heidegger spoke of the Jemeinigkeit des Daseins; I will speak of the Jemeinigkeit des Lebens.  Life has the property of 'mineness.' There is no living in general; it is always a particular affair, from a particular perspective, in a particular set of circumstances.  Lived life is always mine or yours, etc. What's more, every individual life is stretched on the rack of time:  one does not live one's individual life all at once but bit by bit.  If there is a problem about how any given individual life can judge the value of life in general, then there will also be a problem about how any phase of an individual's life can judge the value of that individual's life as a whole.

A second relevant fact, related to but distinct from the first, is that he who evaluates life is party to it. An interested party. The judger is not a mere spectator of his life, from the outside, as if it were someone else's, but a liver of it, an enactor, an actualizer of it. So it is not just that lived life is always a particular life, but also that a particular lived life is not an object of disinterested observation but a living in which the observing and evaluating are inseparable from the living.

Life judges life and Nietzsche's thought is that negative judgments are negative verdicts on the quality of the life that is judging. There is no  standard apart from life, and indeed apart from the life of the individual, by which the value of life could be measured.  No standard apart from life does not imply no standard: individual life is the standard.  The value of life's being objectively inestimable therefore does not imply that its value is merely subjective.  The implication seems to be that the individual life is an absolute standard of value in which subjective and objective coalesce.

6) "But aren't there certain general considerations that show that no life is worth living or that no life is worth very much?"  And what would those be? 

a) Well, there is the fact of impermanence or transience.  In a letter to Franz Overbeck, Nietzsche himself complains, "I am grieved by the transitoriness of things."  I feel your pain, Fritz.  Doesn't universal impermanence show that nothing in this life is worth much?  How important can anything be if it is here today and gone tomorrow?  How can anyone find value in his doings and strivings if he faces up to the universality of impermanence?  Does not the certainty of death mock the seriousness of our passions and plans?  (Arguably, most do not honestly confront impermanence but vainly imagine that everything will remain hunky-dory indefinitely.  They live in illusion until driven out of it by some such calamity as the sudden death of a loved one.) 

But on the other hand, how can impermanence be taken to be an argument against worth and importance if there is no possibility of permanence?  As Nietzsche says in Twilight, if there is no real world, if there is no world of Platonic stasis, then there is no merely apparent world either.  Is it an argument against this life that it fails to meet an impossible standard?  And is not the postulation of such a world a mere reflex of weakness and world-weariness?  Weltschmerz become creative conjures up spooks who preside over the denigration of the only world there is. 

b) And then there is the fact of misery and affliction.  (Simone Weil is one of the best writers on affliction, malheur.)  Don't we all suffer, and doesn't this universal fact show that Silenus was right after all:  better never to have been born, with second best being an early death?  But again, and taking the side of Nietzsche, is it not the miserable who find life miserable, the afflicted who find it afflicting?  The strong do not whine about pain and suffering; they take them as goads to richer and fuller living.  Or is this just Nietzschean romanticism, a failure to fully face the true horror of life?

These questions are not easy to answer!  Indeed, the very posing of them is a difficult and ticklish matter.

In the end, Nietzsche seems torn. He loves life and wants to affirm it on its own terms. And yet he seeks an ersatz salvation in the Eternal Recurrence of the Same. "For all joy wants eternity, wants deep, deep eternity."

Stupid Catholics with a Death Wish

Yet another example:

The Diocese of Orlando recently reprimanded a sixth grade teacher at a Catholic school for an “unfortunate exhibit of disrespect.” What did he do? He provided printouts to students of St. John Bosco’s negative assessment of Islam. St. John Bosco called Islam a “monstrous mixture of Judaism, Paganism, and Christianity,” and explained that Muhammad “propagated his religion, not through miracles or persuasive words, but by military force.”

Infested with leftist termites, the Church is in dire need of fumigation. Every Catholic church should display, instead of a sign prohibiting weapons — how stupid is that? — the following sign:

No Libruls!

When Politics Becomes Like Philosophy

In philosophy everything is up for grabs. Our politics are becoming like this. There is less and less on which we agree. We can't even agree that nations need enforceable and enforced borders!

Widespread and deep-going lack of consensus in philosophy casts serious doubt on the cognitivity of the discipline, but is otherwise not that big of a deal as long as the controversies of the cognoscenti are confined to the ivory towers. Academic controversies rarely spill into the streets. No one literally gets up in arms over the correct analysis of counterfactual conditionals. 

But widespread and deep-going lack of consensus among the citizens of a country can lead to civil war. The USA is now in a state of cold civil war; if it heats up it won't be pretty.

The denigrators of philosophy typically dismiss it as so much hot air.  What they don't realize is that many if not most of the hot-button issues that exercise them are philosophical at bottom. To see what I mean, consider a few issues that divide Left and Right:

  • For the Left, man is basically good; for the Right, he is not. The answer you give presupposes an answer to question number four on Kant's list: What can I know? What ought I do? What may I hope for? What is man?  
  • For the Left, (material) equality trumps liberty; for the Right it is the other way around. This is obviously a central question in political philosophy.
  • For the Left, the differences between the sexes are socially constructed and therefore malleable; for the Right, socially constructed gender roles are secondary to biological and perhaps even metaphysical differences between males and females that cannot be socially engineered.
  • For the Left, abortion is a woman's reproductive right; for the Right, the human fetus, at least in the later stages of its development, is a biological individual with its own right to life.
  • For the Left, the purpose of art is to "challenge the status quo and bourgeois sensibilities"; for the Right, "to produce works of beauty and profundity to elevate the individual and society." (I quote from Dennis Prager.)  Questions about the nature and purpose of art belong in aesthetics. 

These are very deep philosophical disagreements. Time was, when most of us didn't disagree about them or even raise them as serious questions. But now these philosophical disputes are political disputes. In this sense our politics have become like philosophy. 

Interesting times up ahead!

Related articles

Is Reason a White Male Euro-Christian Construct?
Is the Enlightenment the Problem?
More Liberal Insanity: 'Trigger Warning' for Kant's Critiques

Potemkin Universities

The universities are dead. Victor Davis Hanson:

At most universities, if a scheduled campus lecturer expressed scholarly doubt about the severity of man-caused global warming and the efficacy of its government remedies, or questioned the strategies of the Black Lives Matter movement, or suggested that sex is biologically determined rather than socially constructed, she likely would either be disinvited or have her speech physically disrupted. Campuses often now mimic the political street violence of the late Roman Republic.

Campus radicals have achieved what nuclear strategists call deterrence: Faculty and students now know precisely which speech will endanger their careers and which will earn them rewards.

The terrified campus community makes the necessary adjustments. As with the German universities of the 1930s, faculty keep quiet or offer politically correct speech through euphemisms. Toadies thrive; mavericks are hounded.

The true maverick, I should think, abandons the leftist seminaries and strives to keep the noble ancient values alive in some other way.

‘America First’ and the Values – Interests Distinction

I just read the following at The Atlantic:

[Rex] Tillerson explained “America First” this way. It applies to “national security and economic prosperity, and that doesn’t mean it comes at the expense of others.” This defies common sense. Surely, if we’re first, someone else is second, third, and finally last.

Not at all.  A perverse misunderstanding fueled by anti-Trump bias. In January, I explained it like this:

It ['America First'] does not mean that that the USA ought to be first over other countries, dominating them. It means that every country has the right to prefer itself and its own interests over the interests of other countries. We say 'America first' because we are Americans; the Czechs say or ought to say 'Czech Republic first.'  The general principle is that every country has a right to grant preference to itself and its interests over the interests of other countries while respecting their interests and right to self-determination. America First is but an instance of the general principle. The principle, then, is Country First.  If I revert to America First, that is to be understood as an instance of Country First.

The Atlantic author does not approve of Tillerson's distinction between national interests and national values. But the distinction is easily defended. American values are superior to all others. But we ought to have learned by now that imposing them on others is not in our interest, whether in the aggressive way of Bush or the feckless and geo-politically know-nothing  'lead from behind' way of Obama.

Muslim and other nations are wedded to their own backward values and they are not about to abandon them for ours. Any attempt to teach them how to live will be interpreted as aggression, and by Muslims as 'crusading.'  They are stuck deep in the past in their ancient hatreds, prejudices, and tribalisms. With the partial exception of Turkey, they were untouched by the Enlightenment, although Ataturk's revolution seems now to be failing as Turkey slides back toward the old ways.

Texting Their Lives Away?

I am currently reading, among other things, Kevin Mitnick, The Art of Invisibility, Little, Brown & Co., 2017. A treatise on cyber-security, it strikes me as slightly alarmist, but Steve Wozniak recommends it.  I don't have to tell you who he is. The following, however, caught my eye and pricked my philosopher's skepticism:

A recent study found that 87 percent of teenagers text daily, compared to the 61 percent who say they use Facebook, the next most popular choice. Girls send, on average, about 3,952 text messages per month, and boys send closer to 2,815 text messages per month, according to the study. (pp. 72-73)

Could this be right? If you divide 31 into 3,952 you get 127.48.  So is the average girl sending that many text messages per day?  I don't believe it.  

Mitnick in a foonote sends us to this Pew Research page where we read something rather more plausible:

The number of text messages sent or received by cell phone owning teens ages 13 to 17 (directly through phone or on apps on the phone) on a typical day is 30.5 The number of messages exchanged for girls is higher, typically sending and receiving 40 messages a day. And for the oldest girls (15 to 17), this rises to a median of 50 messages exchanged daily.

Texting in museumAnd notice that the Pew figure is for messages sent and received, while Mitnick speaks only about messages sent.

So how much credibility does Mitnick have? This little spot check of mine suggests that he slapped his book together rather quickly.  But there is plenty to be learned from it.

We all need to slow down, unplug, and look at things.

One of my aphorisms gives good advice:

How to Look at Things

Look at them as if for the first time — and the last.

 

 

 

 

Once More on the Bogus Aristotle ‘Quotation’

Mark educated mindThe indefatigable Dave Lull delivers again.

But first Uncle Bill's lessons for the day:

1) Be skeptical of all unsourced quotations.

2) Do not broadcast unsourced quotations unless you are sure they are correct.

3) Verify the sources of sourced quotations.

4) Correct, if you can, incorrect 'quotations.'

5) Do not willfully mis-attribute!  Or, like Achmed the Dead Terrorist, I KEEL you!

6) Don't use 'quote' as a noun; it is a verb.

 

Mr. Lull send us to Aristotle and accuracy where the following comment clarifies matters:

Robin Smith said…
 
You are correct that this quotation, in the form that seems to be all over the Internet now, is not a quotation from Aristotle: it's not even a loose translation of Nicomachean Ethics 1094b23-25. The English translation from which it has descended is as follows (I'm not sure whose this is):

"It is the mark of an educated mind to rest satisfied with the degree of precision which the nature of the subject admits and not to seek exactness where only an approximation is possible."

In fact, this isn't a great translation, but at least it gets the sense right. Notice that the first eight words match the beginning of the spurious quote exactly (actually, the corresponding Greek is just two words, (pepaideumenou esti), one of which (esti) means "it is" and the other one of which (pepaideumenou) is translated "the mark of an educated mind". Since it's distinctive of this translation to supply "mind" instead of "man" or "person", I'm sure that's the source. In bouncing about the Internet, Aristotle's own quote has been transmogrified into something quite different that evidently resonates with many people. Just for the record, I am an academic in a philosophy department, I specialize in Aristotle, and I've published translations of some of Aristotle's works. –Robin Smith
I believe this is the Robin Smith I met at a Plato conference back in 1980.  I am indeed blessed with, and grateful for, a good memory.  You would expect that of a Platonist, right? 
 

Nulla Dies Sine Linea: Bad Medieval Latin?

No day without a line. Should it be nullus dies sine linea?  I don't know. The maxim in the form nulla dies sine linea entered my vocabulary circa 1970 from my study of Kierkegaard. The Dane had taken it  as the motto for his prodigious journals in the sense of 'No day without a written line.' I made the maxim my own, and long has she presided over my rather less distinguished scribbling.

Edward the Nominalist, whose Latin is better than mine, writes,

I spotted your post today, and wondered about the gender of ‘dies’. It is one of the only fourth declension nouns to have masculine gender, at least in the singular, which has caused misery to generations of Latin students. Technically it should be ‘nullus dies’, e.g. Nullus dies omnino malus / no day is altogether evil, unus dies apud Dominum sicut mille anni et mille anni sicut dies unus / one day with the Lord is as a thousand years, and a thousand years as one day etc. 

But the formulation is quite common, so I did some digging. It originates with a story by Pliny (Plin. Nat. 35.36) about the Greek painter Apelles, who apparently was steadfast in practicing his art. Pliny writes ‘It was a custom with Apelles, to which he most tenaciously adhered, never to let any day pass, however busy he might be, without exercising himself by tracing some outline or other; a practice which has now passed into a proverb’. Note that this is not about writing, but painting! 

Although Pliny mentions the proverb, he never formulates it. The modern formulation seems to originate with the Latin of Erasmus and other late medieval writers, e.g. ‘Nulla dies abeat, quin linea ducta supersit.’ ‘Let no day pass by, without an outline being drawn, and left to remain.’  So the formulation may just be bad medieval Latin. Nikitinski (‘Zum Ursprung des Spruches nulla dies sine linea’,Rheinisches Museum 142: 430-431, 1999) has argued that if Pliny had formulated it, he would have written ‘nullus dies sine linea’

Nulla dies . . . alligatorVery interesting: the maxim pertained to painting before its use in connection with writing. Other extensions are possible. One can imagine an erudite cokehead abusing the phrase along with his nostrils.

Dr. Michael Gilleland is a bona fide classicist besides being an "antediluvian, bibliomaniac, and curmudgeon."  He offers a wealth of details and variant maxims here, but unless I missed it, finds no fault with the grammar of the nulla dies sine linea formulation.

True Whether or Not Aristotle (or Camus) Said It

Mark educated mindBe skeptical of all unsourced quotations. Where did the Stagirite say this?

Jumping ahead a couple of millennia, one finds the following bogus Camus quotation on several of those wretched unsourced quotation websites:

"I would rather live my life as if there is a God, and die to find out there isn't, than live my life as if there isn't, and die to find out there is." ~Albert Camus

Having read and taught Camus, I can assure you that the above is not something he could have said in his own voice.  Did he put these words into the mouth of a character in one his novels or plays?

Paging Dave Lull.

 

UPDATE (5/6)

I had forgotten that I had already asked Dave about this and that he had already replied, in April of 2013:

I find no evidence that a statement of Camus' is translated thusly.  I won't bore you with the things that I did (buoyed by my high tolerance of boring activity) before I finally went to Google Books and did inauthor: "Albert Camus" searches using combinations of various keywords and short phrases from this so-called quotation and got no statement even close.  I even tried using Google Translate to translate it into French and then used combinations of various French keywords and short phrases and also got no statement even close.  I'm not surprised.  How about you?
Our hard-working researcher now provides us with the following:
 
From Giovanni Gaetani, “The noble art of misquoting Camus — from its origins to the Internet era,” Journal of Camus Studies 2015:
2) Camus a wise gambler after Pascal's example?
‘I would rather live my life as if there is a God, and die to
find out there isn't, than live my life as if there isn't, and die
to find out there is’. 
Dozens of disoriented readers doubted at first glance of the reliability of this quote, but none of them was capable of solving the enigma: someone assumed that ‘maybe Camus wrote it on some private letters’, few others noticed the similarity with Pascal's wager on the existence of God. Unfortunately, the author of this quote is for sure neither Camus nor Pascal. According to Google, the actual spreading of this quote dates back to the early 2000s, when it firstly appeared in some American Christian sites25. In 2006, the Bishop T. D. Jakes even invented a ‘8 seconds prayer’ chain letter using this quote26. Anyway, I did not manage to understand how and why Camus is considered the author of this quote.

A Broad Coalition of the Sane

In a comment thread I wrote, 

We need a broad coalition of the sane which would include many libertarians, the few liberals who haven't lost their minds, and most conservatives, with each subgroup tempering its own tendency toward extremism.

Malcolm Pollack responded:

I used to hope for this, and believe it was possible, but now, to my sorrow, I just can't see how it is ever going to happen. With every passing day, and every tick of the demographic clock, we move faster and faster in the opposite direction, and I can see in America today nothing even remotely resembling a coherent political opposition on the Right. As I wrote in my letter to you, I think we have slipped past the 'event horizon', and all future timelines now must pass through the singularity. What form that will take, and what will come after, I can barely imagine — but I don't think it will be pleasant for anyone.

This was before the election of Trump. I wonder if Mr. Pollack is a bit more optimistic now.