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The Actualization of The Self

by Nikola Kamchev about a year ago in intellect
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How self-actualization & self-fulfillment played a significant role in Nietzsche's work

The Actualization of The Self
Photo by Jared Rice on Unsplash

Friedrich Nietzsche was not only influential in the 19th century, but also the most influential philosopher of the 20th century. The German thinker wrote in the prologue to Nietzsche's Thus sprach Zarathustra that man is something that must be surpassed. In it he explains that "man is the rope that connects the animal and the superman" (Nietzsche, Nietzsche et al., 1864).

In Heidegger's commentary on Nietzsche, he reminds us that "we carry burdens, we carry obstacles, but that does not prevent us, it makes us calm and steadfast. Nietzsche says that before you can become an Overman, you first have to carry a lot of burdens. Nietzsche speaks of man as a society and assumes that there is no possibility for the poor, oppressed creature.

However, he argues that we need to learn to love ourselves, because we need to see what it means to cultivate and shape our affect. David Owen argues that we can understand Nietzsche's self-image in two ways - through love. His reassessment of "self-love" does not lead to self-lofty egoism or concern for others, but encourages us to take risks and self-sacrifice for the future.

If Nietzsche had not fallen in love with Lou von Salome in the spring of 1882, he would have written a similar book. The book for all, by Friedrich Nietzsche, was translated by R.J. Hollingdale and republished in 1969 with a new introduction.

Nobody cared about Zarathustra until Nietzsche suddenly took it up after almost twenty-four centuries. Nietzsche wrote and spoke, travelled from country to country, visited and lived with close friends who appreciated his wisdom when he wrote.

As an introvert, he lost touch with reality, became a victim of his counterpart and lost all connection with reality. Instead of seeking comfort in being loved, Nietzsche encouraged those around him to be strong, to have claws (aka.

This makes it presumptuously clear that this book is transparent and opaque, but it means that Nietzsche has to argue in our present thinking for a reassessment of self - love. If so, you might want to take a copy of the writings of Friedrich Nietzsche in your hand.

Moreover, Nietzsche is much more than the abstract ideas that most philosophers think about. He introduces us to a prophet who has come to preach about the meaning of life and aspires to become Superman. I like to think that the real Overman would share this insight, but Nietzsche does not say so explicitly. Nietzsche preaches that man should grow into his superman, and he is a man of his time, not some abstract idea that most philosophers ponder.

He problematizes traditional representations of the human subject, which he rejects in favor of his own interpretation of human nature and the essence of the self - love.

The self that Nietzsche describes is the same as Freud and Jung: it is unconscious, and whenever we look at or interpret anything in the concrete or abstract world, we do so with the intention of the self - love. Nietzsche suggests this view when Zarathustra says: "Instruments and toys are the sense of the mind, but the self is still in them.

Thus spoke Zoroaster, Nietzsche modelled and wrote about the three spiritual metamorphoses an individual must go through to reach the state of the superman. Thus speaks Zaratusta, he modeled the three spiritual metamorphoses that one must go through before the individual reaches this state, that of the "superman."

Nietzsche quotes Jung (1988, 1998, p. 294) and describes this different psychic coloration as "wildly growing virtues, many of which are littered with wildly growing virtues.

Nietzsche claims that slave morality arises from resentments that become creative and produce values. The master morality, according to Nietzsche, develops from this triumphant self-affirmation, grows spontaneously and strives to assert itself more thankfully and triumphantly.

In the second part of Ecce Homo, Nietzsche asserts that his formula for the greatness of man is amor fati and that the love of fate is the love of life. Here he combines the Latin word passio (suffering) with the more recent meaning of intense desire, and compares this kind of love to a cheap and simple kind of "love" with all kinds of implications. In the third part he speaks of the "will to power," the psychological state in which the superior arrives if he wants to accept an eternal return. Nietzsche uses the word "destiny" here in the sense of human desire for eternal life and eternal love.

Resentment, he explains, is "the eye that sets values, the look outward instead of backward. The Basic Law goes on to say: "Now we make more use of comfort, our longing goes beyond the world, beyond death, even beyond gods, and our existence negates itself as a glittering reflection of gods and immortals. What man once saw in truth, today he sees everywhere only the horror and absurdity of existence. This is disgusting, but it is one that never happened to Nietzsche's great mystics and great poets.


About the author

Nikola Kamchev

22 y/o writer, thinker, philosopher, and innovator towards all attainable good.

“The higher we soar the smaller we appear to those who cannot fly.”

“Silence is worse; all truths that are kept silent become poisonous.”

- Friedrich Nietzsche

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