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The Love For One's Self

by Nikola Kamchev about a year ago in review
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How one of the world's greatest minds, Friedrich Nietzsche, teaches the modern day human to love

The Love For One's Self
Photo by Shino Nk on Unsplash

David Owen argues that there are two ways to understand Nietzsche's self-conception - love. David Owen has argued, and I agree there are good reasons for that, but he is wrong on one of them. He is right about the other, but it is not that simple.

Heidegger, Nietzsche's conception of self - the idea of love as a kind of "self-knowledge" or "love for one's own self" - differs from Nietzsche's conception.

Nietzsche's greatest work, Nietzsche, composed it as a series of several hundred aphorisms, shunning any philosophical system in favor of his own ideas about the nature of love and its relationship to the world.

Nietzsche composed it as a series of several hundred aphorisms, which you can read here in their entirety and read again. Speaking of which, Nietzsche composed his most famous work, "The Golden Age of Nietzsche," according to his own words.

The birth of tragedy contains what became in his later thoughts the answer to the question first raised by Socrates and then raised again by Nietzsche: How to philosophise with the hammer? Nietzsche deepened his understanding of Zoroaster and his relationship with him, and the relationship he was dealing with was such that he brought the whole self into consciousness or integrated consciousness and the unconscious.

He wanted to shake the self - evidence of rationalist philosophical approaches to eyes and teeth and thus to question love itself. He spoke of the world as a whole, as if the "world" were his own as well as the body of his own, but he also spoke ambiguously of prefecture and man - superman, to be sought in all things as an aspect to be overcome. Nietzsche spoke of man as a society and assumed that there was no possibility for the poor and oppressed creature. As we shall see later, he did not speak of people as a society, but of society as a whole.

To achieve this goal, Heidegger began with the "prologue" of Nietzsche's Thus spoke Zarathustra, in which he contrasted the superman, who can be translated in English as "overman" or "superman," with the last man. In the prologue Nietzsche addresses Zarathustra and explains that man is the rope that is stretched between the beast and the superman.

In view of the misunderstandings associated with Nietzsche's concept, I will concentrate on the references to So Spake Zarathustra without directly quoting or checking the English translation. In his also spoken Zarathustra Nietzsche has his character in which he sets the superman as the goal that humanity has set itself.

The superman shares a prominent place and thus the Spoke Zoroaster, and the last one Nietzsche uses in this way in Zoroaster is the expression of the last human letter, the human being. The way he uses this nonchalance in Zoroaster is an expression of the last man - the "man." The "Lass zuchting" used by Friedrich Nietzsche was a term for "Der Mensch."

Nietzsche calls this higher form of being "superhuman" and associates it with the healthiest of us, who can love life in its entirety.

In his commentary on Nietzsche, Heidegger reminds us that "the burden we carry hinders us, but makes us calm and steadfast. In his comments on Nietzsche, he recalled the "burden" that brings obstacles and that "makes you calmer and more stable.

We must strive to better understand this second point, so that we can deal with the meaning of Nietzsche's reassessment of the self - love. We must try to understand the second points better So can we better understand the first point of Heidegger's comments on Nietzsche and his philosophy of love? So we have to try to understand the second point better. So I can address the importance of his re-evaluation of self-love.

Beyond good and evil, Nietzsche asserts that knowledge is perspective, that it belongs to a certain perspective, and that there is a transcendental eternal truth that pure mind comprehends. He defines the philosopher's search for truth as rational, as the construction of a well thought-out, well-thought-out rationale for the pursuit of truth.

Nietzsche problematizes the traditional representation of the human subject, which he rejects, and he does so by rejecting traditional representations of human subjects. Nietzsche problematized the radicalization of the human being as subject, as human, not as animal, which he rejected.

He also makes it clear that his generation was the first to be able to know what they did not know, and he also made sure that they were aware not only of this knowledge, but also of the possibility of being the first to find themselves among those who knew they did not know. According to Nietzsche, God has already died through our hands, so a new love for eternity will not satisfy us with a revealed religion. It would be strange if Nietzsche, instead of resisting such illusions, were to advocate the search for precisely this kind of self - knowledge

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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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