--- In firstname.lastname@example.org
, "Sauwelios" <sauwelios@...>
> There is thus a difference between shame in the sense of "modesty"
> (shyness, shame for one's "beauty") and shame in the sense of
> "disgrace" (shame for one's "ugliness").
In his Nachlass, in the only place he ever mentions aidos, as fas as I
know, Nietzsche says:
"*Aidos* is the emotion ['Regung'] and shyness ['Scheu'; LEO
translates this as "awe, dread, timidity"], not to [want to] offend
gods, men, and eternal laws: that is, the instinct of *reverence*
['Ehrfurcht'] as customary with good [noble] men. A kind of
*revulsion* at the *offending* of the honourable ['Ehrwürdigen'].
"The Greek aversion against *immoderation* ['das Übermass'], in the
joyful i[nstinct] of hubris, [against] the transgression ['die
Überschreitung'] of one's *own* boundaries, is *most noble
['vornehm']*---and *paleo-aristocratic* ['altadelig']! The offending
of aidos is a ghastly sight for those who are used to aidos."
[Nachlass Spring-Summer 1883 7 .]
I contend that *aidos*, however noble it may be when it's become
second nature, is at bottom *shame for one's weakness*.
> "My brethren in war! I love you from the very heart. I am, and was
> ever, your counterpart. And I am also your best enemy. So let me tell
> you the truth!
> I know the hatred and envy of your hearts. Ye are not great enough not
> to know of hatred and envy. Then be great enough not to be ashamed of
> They call you heartless: but your heart is true, and I love the
> bashfulness of your goodwill. Ye are ashamed of your flow, and others
> are ashamed of their ebb.
> Ye are ugly? Well then, my brethren, take the sublime about you, the
> mantle of the ugly!"
> [Thus Spake Zarathustra, Of War and Warriors.]
> Much occasion for remarks again. First off, it is apparently "great",
> according to Zarathustra, to not be ashamed. Question: does this apply
> to both forms of shame, or only to *aiskhyne*? We shall look into this
> question later.
I will look into this question now. I say it applies only to aiskhyne.
It is great (noble) to feel shame (aidos) at one's own weakness, as it
is *honest* to do so. One should compare Nietzsche's meditations on
the Greek word *esthlos* in GM I, 5. (Parenthesis for the less astute:
"honesty" is cognate with "honour".)
Now we can paraphrase Zarathustra (TSZ, ibid.) as follows:
"Shame---that is the distinction ['Vornehmheit'] of the weakling. Let
your distinction be shamelessness!"
The great should feel *aidos* for their relative weakness (e.g., their
negative beauty), but no *aiskhyne* for their relative strength (e.g.,
their positive ugliness).