One of the strangest but most intriguing aspects of Friedrich Nietzsche’s ideas is the repetition of
enthusiasm for a concept he called Amor Fati (translated from Latin as’ love for
one’s fate, “or as we can say, determination, enthusiastic acceptance of everything
that has happened in one’s life). The person of Amor Fati does not want to wipe anything
of his past, but accepts what has happened to him, good and evil, wrong
and the right, by force and with all-inclusiveness, that is confined to a kind of enthusiasm
amorous. This rejection of frustration and rewriting the past has been revealed as a virtue in many countries,
in Nietzsche’s work. In his book The Science of Joy, written over a longer period
personal difficulty for the philosopher, Nietzsche writes: I want to learn more and more to see
how beautiful what is necessary in things; only then will I be one of those who do things
beautiful. Amor fate: let me be my love henceforth! I do not want to fight against
those who are ugly. I do not want to accuse; I do not even want to accuse those who accuse.
Looking beyond will be my only denial. And above all and in all: one day I wish
to be a man who says yes only (yes-sayer). And, a few years later, at Ecce Homo, Nietzsche writes: My Formula
for greatness in a human being is fate: that one does not want anything to be different, no
forward, not backwards, not in all eternity. Not only does it carry what is needed, much less
to hide it … but to love it. In most areas of life, most of the time, we do the opposite.
We spend a lot of time getting funds
for our mistakes, regrets and appeals to the misfortune turns – and we wish
that things had gone differently. We are usually powerful opponents of everything
rejecting their resignation or their fatalism. We want to change and improve things – ourselves,
politics, economy, the course of history – and part of it means refusal to be
passive to the mistakes, injustices and ugliness of our past and collective. Nietzsche
himself, in some moments, knows this challenge well. It is very pronounced in his work
for action, initiative and self-assertion. His concept of Wille zur Macht, or Will
in Force embodies only this attitude of vitality and overcoming obstacles.
However, he is aware that, in order to
to achieve a good life, we must consider many different ideas and put them in
as well as when they become current. We do not need – in Nietzsche’s eyes – to be steady,
we must have ideas in our hands to save our wounds. Nietzsche is not
asking us to choose between glorious fatalism on one hand or a powerful will on the side
other. It allows us to have choices between the two subordinate intellectual movements
case. He wants us to have a set of ideas in our mental health center: to have,
as it were, as a hammer and a saw. In some special cases we need the wisdom of
driven by the philosophy of the Will; others ask us to know how to accept, embrace and stop fighting
inevitable. In Nietzsche’s life, there were many things he had been trying to change
and overcome them. He had fled his family’s restrictions to Germany and fled to the Swiss Alps;
he had tried to step away from the tightness of the academy and become an independent writer;
he had tried to find a woman who could also be a loving and twin intellectual soul.
But many of these self-creation and self-overcoming projects had gone very badly.
He could not remove his parents, especially his mother and sister from his head.
Nietzsche’s books were badly sold and he was
forced more or less to beg from friends and family to continue. meanwhile
its lurking, the slowness of efforts to lure women who had just ended up with ridicule and rejection.
There must have been so much sorrow and sorrow going through his mind in his walks
in the Upper Engeadine and his nights in the modest wooden house in Sils Maria: if only I would be
stuck with an academic career; if only I would have more faith about certain women;
if only I would write in a more popular style; if only I was born in France … It was
only by such thoughts – and each of us has his own special variety – can
ultimately to be so destructive and soul-destroying that the idea of ’amor fate’ became compelling
in Nietzsche. Amor fate was the idea he needed in order to regain mental health afterwards
hours of self-critique and criticism. It is the idea that we ourselves can have at 4
the morning, when at last, to calm the mind, which started crying in itself shortly after midnight.
It’s an idea with which a troubled spirit can greet in the early signs of dawn.
At the highest point of the feeling of fate, we know that things really could not have been different,
because everything we are and done is closely linked together in a network of consequences
which have begun with our birth – and which we are powerless to change at will. We see that
what went well and what went terribly wrong are one, and we commit ourselves to admission
both for not hoping more desperately that things might have been different.
We were heading in the corner of the catastrophe from the beginning.
We end by saying, with tears in which they mix with pain and a kind of ecstasy, a big YES to him
all her life, her sheer horror, and moments of beauty.
In a letter to a friend, written in the summer of 1882, Nietzsche tried to summarize the novel
the spirit of acceptance that he had learned to support in defending himself from his agony: ‘I
I am in a state of ‘fatalistic surrender to God’ – I call it fate amor, so much so,
I would be ready to hurry into a lion’s mouth. And that is where, after much
regret, we must learn to join it.
enthusiasm for a concept he called Amor Fati (translated from Latin as’ love for
one’s fate, “or as we can say, determination, enthusiastic acceptance of everything
that has happened in one’s life). The person of Amor Fati does not want to wipe anything
of his past, but accepts what has happened to him, good and evil, wrong
and the right, by force and with all-inclusiveness, that is confined to a kind of enthusiasm
amorous. This rejection of frustration and rewriting the past has been revealed as a virtue in many countries,
in Nietzsche’s work. In his book The Science of Joy, written over a longer period
personal difficulty for the philosopher, Nietzsche writes: I want to learn more and more to see
how beautiful what is necessary in things; only then will I be one of those who do things
beautiful. Amor fate: let me be my love henceforth! I do not want to fight against
those who are ugly. I do not want to accuse; I do not even want to accuse those who accuse.
Looking beyond will be my only denial. And above all and in all: one day I wish
to be a man who says yes only (yes-sayer). And, a few years later, at Ecce Homo, Nietzsche writes: My Formula
for greatness in a human being is fate: that one does not want anything to be different, no
forward, not backwards, not in all eternity. Not only does it carry what is needed, much less
to hide it … but to love it. In most areas of life, most of the time, we do the opposite.
We spend a lot of time getting funds
for our mistakes, regrets and appeals to the misfortune turns – and we wish
that things had gone differently. We are usually powerful opponents of everything
rejecting their resignation or their fatalism. We want to change and improve things – ourselves,
politics, economy, the course of history – and part of it means refusal to be
passive to the mistakes, injustices and ugliness of our past and collective. Nietzsche
himself, in some moments, knows this challenge well. It is very pronounced in his work
for action, initiative and self-assertion. His concept of Wille zur Macht, or Will
in Force embodies only this attitude of vitality and overcoming obstacles.
However, he is aware that, in order to
to achieve a good life, we must consider many different ideas and put them in
as well as when they become current. We do not need – in Nietzsche’s eyes – to be steady,
we must have ideas in our hands to save our wounds. Nietzsche is not
asking us to choose between glorious fatalism on one hand or a powerful will on the side
other. It allows us to have choices between the two subordinate intellectual movements
case. He wants us to have a set of ideas in our mental health center: to have,
as it were, as a hammer and a saw. In some special cases we need the wisdom of
driven by the philosophy of the Will; others ask us to know how to accept, embrace and stop fighting
inevitable. In Nietzsche’s life, there were many things he had been trying to change
and overcome them. He had fled his family’s restrictions to Germany and fled to the Swiss Alps;
he had tried to step away from the tightness of the academy and become an independent writer;
he had tried to find a woman who could also be a loving and twin intellectual soul.
But many of these self-creation and self-overcoming projects had gone very badly.
He could not remove his parents, especially his mother and sister from his head.
Nietzsche’s books were badly sold and he was
forced more or less to beg from friends and family to continue. meanwhile
its lurking, the slowness of efforts to lure women who had just ended up with ridicule and rejection.
There must have been so much sorrow and sorrow going through his mind in his walks
in the Upper Engeadine and his nights in the modest wooden house in Sils Maria: if only I would be
stuck with an academic career; if only I would have more faith about certain women;
if only I would write in a more popular style; if only I was born in France … It was
only by such thoughts – and each of us has his own special variety – can
ultimately to be so destructive and soul-destroying that the idea of ’amor fate’ became compelling
in Nietzsche. Amor fate was the idea he needed in order to regain mental health afterwards
hours of self-critique and criticism. It is the idea that we ourselves can have at 4
the morning, when at last, to calm the mind, which started crying in itself shortly after midnight.
It’s an idea with which a troubled spirit can greet in the early signs of dawn.
At the highest point of the feeling of fate, we know that things really could not have been different,
because everything we are and done is closely linked together in a network of consequences
which have begun with our birth – and which we are powerless to change at will. We see that
what went well and what went terribly wrong are one, and we commit ourselves to admission
both for not hoping more desperately that things might have been different.
We were heading in the corner of the catastrophe from the beginning.
We end by saying, with tears in which they mix with pain and a kind of ecstasy, a big YES to him
all her life, her sheer horror, and moments of beauty.
In a letter to a friend, written in the summer of 1882, Nietzsche tried to summarize the novel
the spirit of acceptance that he had learned to support in defending himself from his agony: ‘I
I am in a state of ‘fatalistic surrender to God’ – I call it fate amor, so much so,
I would be ready to hurry into a lion’s mouth. And that is where, after much
regret, we must learn to join it.
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