537Re: The Transvaluation
- May 24, 2013Your quote is actually from chapter 10 of Part One of Volume Four (of the Krell translation).
Anyway, Lampert writes:
"The complementary man 'is the first who consciously creates values on the basis of the understanding of the will to power as the fundamental phenomenon.' Just what those values are Strauss is going to make clearthey are in no way arbitrary, they are not invented or created in order to celebrate mere inventiveness. Such creativity for its own sake counts for less than nothing for Nietzsche, _less_ than nothing because mere creativity is the modern way, the way of the actor, the way Nietzsche most opposes: Nietzsche contra Wagner. Understanding the will to power as the fundamental phenomenon _generates_ values of a precise sort, natural values, naturalizing values. Insight into the fundamental fact [i.e., the will to power] gives birth to new highest values." (Lampert, _Leo Strauss and Nietzsche_, page 98, quoting Leo Strauss, "Note on the Plan of Nietzsche's _Beyond Good and Evil_".)
"The victory of the autonomous herd _is_ the highest, the most difficult problem, the problem presented to the philosopher by our history. How can the problem be solved? Nietzsche cannot do without nature; he must reinstate nature or assign limits to its conquest, where the relevant conquest is the abolition of the order of rank of the natures. How is this to be done? Through the creation of a new morality, the new good and bad which will provide a sense of what is ultimately worth doing and what is no longer permitted. With _this_ conscious creation of values the truly complementary man fulfills the commission granted him to maintain in the world the order of rank. For the new morality conserves by initiating the most radical reform: overthrow of the dominant morality which has so little respect for nature that it knows no limits to its abolition of the natural order, and establishment in its place of a morality that will conserve the natural order of rank. This is why it is necessary to affirm eternal return. This is also why eternal return will be perceived as the 'evil' teaching: its abolition of the old morality will force it to speak an immoral language advocating suffering, inequality, cruelty, differenceadvocating nature." (ibid., page 105.)
It's necessary to affirm eternal return because the only way to assign binding limits to modernity's conquest of nature is, paradoxically, to will its eternal return. After all, anything less than its absolute affirmation would be a saying Nay against it, and thereby itself a call to conquer nature: for modernity's conquest of nature arises "naturally" from the nature of human herd animals. Indeed, modernity's conquest of nature is essentially the conquest of the nature of nature, which is conquest... A "war to end all wars"!
"War is father of all, king of all. Some it makes gods, some it makes men, some it makes slaves, some free." (Heraclitus.)
--- In email@example.com, "einsamkeitslehre" <john.dionisos@...> wrote:
> The thought path towards value creation that I have found most compelling is Heidegger's characterization of what values are for Nietzsche.
> "When Nietzsche says at the conclusion of note 12 that values are "results particular perspectives of utility, for the preservation and enhancement of human constructs of domination", use and utility are understood here in their unique relation to power. Value is essentially use-value; but "use" must here be equated with the condition of the preservation of power, that is, always at the same time, with the condition of the enhancement of power. According to their essence, values are conditions, and therefore never something absolute.
> Values are conditions of "constructs of domination" within becoming; that is, within reality as a whole, whose fundamental character is will to power. " - Martin Heidegger, "Nietzsche: Volume III, Part One: The Will to Power as Knowledge, 10. World and Life as Becoming"
> I would like to know about any existing attempts at value creation from anyone and any secondary literature that is relevant to the topic.
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