What Does This Mean? Zupanic?

Question by : What does this mean? Zupanic?
Disaster is everywhere we are. The affirmative’s attempt is simply a product of an ongoing tales of today’s twisted world: The situations they locate contribute to the collective landscape of fear – the condition of our late capitalist universe where life is an experience in locating the apocalypse and averting it in the nick of time. Here there is a frenetic high in the form of fear, which replaces our life: the addict’s life has no meaning other than to run away from fear. The affirmative is a call to deal with a crisis that it can’t fix; it will create an addiction that will ultimately burn us out and kill us all.

ZUPAN?I? IN 2003 [Alenka; Researcher at the Institute of Philosophy, Slovene Academy of Sciences, Ljubljana; The Shortest Shadow: Nietzsche’s Philosophy of the Two; Cambridge: The MIT Press; 2003; p. 63-65; 47-49]

(63-65): So far, we have been discussing the ascetic ideal as a uniform notion, and this is not altogether appropriate. Nietzsche conceptualizes two types of the ascetic ideal, and although they are both rooted in the same fundamental configuration, they grow in two quite different directions. On the general level, the difference between them is precisely the difference between “active” and “passive” (or “reactive”) nihilism. The first is still an expression of the power of the spirit, where “life interprets life against life”; whereas the second is the expression of its impotence. Active nihilism could be described as a fight against semblance, as an attitude of exposing and unmasking the “illusions,” “lies,” and imaginary formations in the name of the Real. Active nihilism is a form of what Alain Badiou calls “the passion for the Real.” Nietzsche describes this attitude as that of “honest atheism” Unconditional honest atheism (and its is the only air we breathe, we more spiritual men of this age!) is therefore not the antithesis of that ideal [i.e. the ascetic ideal], as it appears to be; it is rather only one of the latest phases of its evolution, one of its terminal forms and inner consequences-, it is the awe-inspiring catastrophe of two thousand years of training in truthfulness that finally forbids itself the lie involved in belief in God. 31 Christianity as morality (with its imperative of truthfulness) has won over Christianity as dogma or faith. The passion involved in unmasking the false and the apparent could no longer stand the lie or the “fairytale” at the very core of its own structure. What Nietzsche is describing here is basically the movement of the Enlightenment, which was not nihilistic in the sense of passive resignation, but was, on the contrary, driven by great enthusiasm. To some extent, and in some contexts, Nietzsche himself identifies with this movement. It involves the power always to go forward, to remove one veil after another-it is the enthusiasm of knowledge that (still) believes in its salutary power. It does not stop before the truth, as cruel as the latter might be. This, however, is not the end of the ascetic ideal, but, rather, its very triumph: (47-49): If, according to Nietzsche, all great religions are an answer to man’s feelings of displeasure and pain, they never treat the cause of this displeasure. Instead, they soothe the sensation of displeasurethey soothe it by providing an even stronger sensation. They literally “outscream” the displeasure (and the “depression”-this is Nietzsche’s term-linked to it) with an even sharper and more acute feeling, on account of which we no longer feel the previous displeasure. The religious (and especially Christian) cure for “depressive discomfort” comes not in the form of an analgesic or a tranquilizer, but, rather, in the form of an “irritating drug” or “excitation-raiser,” a stimulant. The ascetic ideal, writes Nietzsche, is employed to produce orgies of feeling.’ It is about immersing the human soul in terrors, ice, flames, and raptures to such an extent that it is liberated from all petty displeasure, gloom, and depression.” This is the very core of the ascetic ideal: Everywhere the bad conscience, that “abominable beast,” as Luther called it; everywhere the past regurgitated, the fact distorted, the “jaundiced eye” for all action; … everywhere the scourge, the hair shirt, the starving body, contrition; everywhere the sinner breaking himself on the cruel wheel of a restless morbidly lascivious conscience; everywhere dumb torment, extreme fear, the agony of the tortured heart, convulsions of an unknown happiness …: awake, everlastingly awake, sleepless, glowing, charred, spent and yet not weary-thus was the man, “the sinner,” initiated into this mystery. This ancient mighty sorcerer in his struggle with displeasure, the ascetic priest-he had obviously won, his kingdom had come: one no longer protested agains

Best answer:

Answer by Move on
Sounds like Bleep, Blop and the Flipdy Doos in middle earth.

What do you think? Answer below!