Nietzscheanism

That which does not kill us makes us stronger.

Friedrich Nietzsche

Nietzscheanism is a philosophical theory based on Friedrich Nietzsche's ideas, advocating the overcoming of both a threatening Nihilism and slave morality, as exemplified for him in historical Christianity, through a reevaluation of all values grounded in the will to power, epitomized by his doctrine of the Übermensch and the concept of the eternal recurrence of all things.

Main Beliefs[edit | edit source]

Will to Power[edit | edit source]

Friedrich Nietzsche proposed that there is fundamental force that drives individuals, which is not merely will to survive, but will to power, defined as desire for self-overcoming, self-actualization, dominance, strength and achievement. It doesn't mean mere ambition - it is a creative, transforming force that drives individual decisions and reshapes societies and cultures.

Death of God, Nihilism and Transvaluation [edit | edit source]

Nietzsche famously claimed that "God is dead", which doesn't mean literal death of God but phenomenon of religious values losing their meaning in society. According to Nietzsche, Christian values such as humility, forgiveness, self-denial are life-denying. When religious moral authority collapses, people can give up and end with nihilistic worldview that leads to weakness and life-denying as well. Therefore, Nietzsche advocated for transvaluation of all values, from both Christian worldview and nihilistic defeatism to affirmation of life, self-overcoming and creativity.

Übermensch[edit | edit source]

Ubermensch represents an individual who transcended moral conventions and values imposed by society, and creates their own values and affirms life, instead of surrendering and self-defeating. The Overman is an embodiment and archetype of self-mastery and creativity, an individual who rejects herd mentality and rises above social norms and conventionality.

Amor Fati and Affirmation[edit | edit source]

Amor fati is a concept of Nietzsche that expresses an attitude of accepting and embracing individual's circumstances and struggles, including pain and suffering. He advocated for loving one's fate instead of defense or negation, and viewing all events, both positive and negative, as valuable and meaningful to your whole life.

Master-Slave Morality [edit | edit source]

In Nietzschean analysis of morality, he introduced distinction between master morality and slave morality. Master morality values ambition, strength and pride, while slave morality values meekness, humility and submission.

Eternal Recurrence[edit | edit source]

Nietzsche's concept of eternal recurrence posits that individual life and worldly events would repeat infinitely in time, in similar or the same way. This is a thought experiment that challenges individual life, and that one would want to life as they live now, repeating endlessly. It is supposed to encourage individuals to live fully, affirming joys and sorrows, as a test for individual existence, their persistence and will to live.

Perspectivism[edit | edit source]

Perspectivism is a belief deriving from Nietzschean philosophy, which emphasizes that knowledge is never objective and always comes from particular positions. Perspectivism claims that various differ positions are valid and and understanding is shaped by individual conditions, experiences and interpretations. In short, Perspectivism challenges absolute truths and favors pluralistic approach to epistemology and knowledge.

Beyond Good and Evil [edit | edit source]

Nietzschean notion of 'beyone good and evil' begins with realization that modern morality is essentially a slave morality. Slave morality is obviously a morality that is of the slaves, by the slaves, for the slaves. Slave morality worshipped everything that discourages will-to-power as 'good' and denounced eveything that encourages will-to-power as 'evil'. Nietzschean analysis concludes that slave morality consequentially made the west decadant, thus the necessity of beyond 'good' and 'evil'. Nietzsche thought this would be possible through transvaluation of all values.

Apollonian and Dionysian [edit | edit source]

Last Man[edit | edit source]

Last man is a concept that is introduced in Thus Spoke Zarathustra. Long story short, last man are type of person which do not wish to become special. It is worth noting that the concept of last man is only mentioned in Thus Spoke Zarathustra.

Human, all too Human[edit | edit source]

Nietzschean notion of 'all too human' begins from Nietzsche's both atheism and perspectivism. According to Nietzsche, every concepts that had been considered as divine or supernatural are simply not so, and only is a mere 'all too human' concept. This Nietzschean critique is highly related to transvaluation of all values.

Genealogy[edit | edit source]

Art and Aesthetics[edit | edit source]

Similar to the case of Schopenhauerian aesthetics, In Nietzschean aesthetics, every work of art is considered as a sublimination of will-to-power. The significant difference is that Nietzschean aesthetics argues that art had been and should be used as a tool to encourage will-to-power, not discourage it as in the case of Schopenhauerian aesthetics. Moreover, Nietzschean aesthetics argues that selfless contemplation of art as argued by Schopenhauerian and Kantian aesthetics is virtually impossible.

Nietzschean aethetics criticizes aetheticism ('art for art's sake'). Although Nietzschean aethetics appreciates aestheticism's overcoming of conventional morality, it still argues that all art cannot be entirely independent from axiological (moral) judgements.

Jesus Contra Paul[edit | edit source]

According to Nietzsche, Jesus did not think that he was superior to anyone else. Jesus believed that everyone including himself is equal to anyone else. Jesus also believed that complete happiness is only in our minds, not in afterlife. Jesus regarded only internal existence as existence, i.e. truth, and understood anything natural, periodical, spatial, historical as a mere symbol, i.e. means for metaphor. Thus the terms such as 'the Kingdom of God', 'Heaven', 'Son of God' and ect. only refers to a kind of psychological state. Jesus took death in the cross only just to show how one must live, not to 'save humanity'.

Paul, on the contrary, was the opposite case of Jesus, and were seized by ressentiment against the powerful of the time, and made up a dogma that those who do not believe in Jesus will be thrown in hell. Paul exploited Jesus and his life to satisfy his ressentiment, and fabricated and perverted historical records. Paul replaced the center of entire eixstence to afterlife, and fabricated the ressurection of Jesus. Paul wanted to become powerful, and exploited concepts such as immortality of soul, the last judgement. Thus people had to obey clergies including Paul whom delegated the power of God to not fall into hell in the last judgement.

History[edit | edit source]

Early Thought [edit | edit source]

In The Birth of Tragedy (1872), Nietzsche presents a profound exploration of ancient Greek tragedy through a philosophical and aesthetic lens, heavily influenced by Arthur Schopenhauer and Richard Wagner. Both figures shaped Nietzsche’s early thought, with Schopenhauer’s pessimistic philosophy offering a vision of the world as driven by an irrational "will to live," perpetually tied to suffering. Schopenhauer saw the way out of this suffering through a renunciation of desire and a withdrawal from life’s impulses. Nietzsche, however, adapted this view, seeing suffering not as something merely to escape but as integral to a richer, more affirming engagement with life. Inspired by this, he developed a duality in tragedy that he described as Apollonian (form, order) and Dionysian (chaos, ecstasy), in which he saw the tragic Greeks as balancing life's inherent pain with an intense, life-affirming artistry.

Richard Wagner, for Nietzsche, embodied the "total artist" who aspired to revive this unity found in ancient tragedy. Wagner's concept of the Gesamtkunstwerk (total artwork), which combines music, drama, and visual art, offered a communal, Dionysian experience that allowed audiences to transcend individual suffering. Nietzsche believed Wagner’s music held the power to dissolve individual boundaries, invoking a shared sense of the sublime and a deeper connection with life’s primal forces. He saw in Wagner’s art a potential renewal of the tragic spirit in modern times, celebrating rather than retreating from the human condition.

Although The Birth of Tragedy celebrated both Schopenhauer and Wagner, it subtly hinted at Nietzsche's developing philosophical divergence. He would later critique Schopenhauer’s pessimism for its ultimate denial of life and Wagner’s work for becoming sentimental and decadent. Yet in this early work, Nietzsche’s admiration shines through as he grapples with the ideas of both thinkers to forge his vision of tragedy. By embracing suffering as an essential part of existence and seeing art as a powerful response to life’s inherent challenges, Nietzsche laid the foundation for what would become his distinctive philosophy—a call to face life’s complexities with courage, creativity, and affirmation.

Untimely Meditations[edit | edit source]

Nietzsche’s Untimely Meditations (1873-1876) is a series of essays in which the young philosopher outlines themes that he will later develop in his mature works. He called these texts untimely because of their intent to challenge the prevailing spirit of the age. Through these writings, he explores issues related to modern culture, history, education, religion, and the role of the genius and art, planting the seeds of key concepts that would shape his later philosophy.

In the first essay, “David Strauss, the Confessor and the Writer” (1873), Nietzsche critiques the mediocrity of German culture at the time, embodied by the theologian David Strauss. By criticizing Strauss's positivist view of culture, Nietzsche targets the conformism of the era and bourgeois culture, foreshadowing his later rejection of mass values. Here, he suggests that true culture should foster the growth of exceptional individuals, an idea central to his later notions of the Übermensch and the eternal return.

In “On the Use and Abuse of History for Life” (1874), Nietzsche examines the relationship between humans and history, warning that an excess of historical knowledge can stifle vitality and action. He argues that history should be a tool that serves life, enabling creativity and affirmation, rather than imposing an oppressive burden. This idea foreshadows his conception of the will to power, a key concept in his critique of absolute values and his life-affirming philosophical approach.

In the third essay, “Schopenhauer as Educator” (1874), Nietzsche praises his mentor Arthur Schopenhauer, whom he regards as a model of authentic philosophical life. Nietzsche sees Schopenhauer as an example of a thinker who lives in accordance with his ideas, embodying the ideal of authenticity and self-determination, which will later evolve into his concept of the Übermensch. Here, he proposes that true education should help individuals become who they are, a principle he would explore further in his philosophy of value creation.

Finally, in “Richard Wagner in Bayreuth” (1876), Nietzsche explores his relationship with the composer Richard Wagner, whom he initially admired as a symbol of a tragic culture inspired by the Greek Dionysian spirit. However, this essay already hints at his growing distance from Wagner, as Nietzsche expresses doubts about Wagner’s ability to overcome cultural decadence. This break foreshadows his rejection of the false promises of redemption offered by both art and religion and lays the foundation for his ideas on Dionysian culture and nihilism.

The Untimely Meditations set the stage for Nietzsche’s mature ideas, including his critique of cultural mediocrity, the use of history and culture for life’s benefit, authenticity as a path to self-discovery, and the search for a Dionysian culture that revitalizes humanity. With these works, Nietzsche takes his first steps toward an affirmative and vitalist philosophy, challenging the conventions of his time and establishing the groundwork for his revolutionary thought.

On Truth and Lies in a Nonmoral Sense[edit | edit source]

"Once upon a time, in some out of the way corner of that universe which is dispersed into numberless twinkling solar systems, there was a star upon which clever beasts invented knowing. That was the most arrogant and mendacious minute of "world history," but nevertheless, it was only a minute. After nature had drawn a few breaths, the star cooled and congealed, and the clever beasts had to die"

In "On Truth and Lies in a Nonmoral Sense" (1873), Nietzsche offers a radical critique of the notion of universal truth, proposing that what we call "truth" is nothing more than a human construct. Written shortly after his first Untimely Meditations, this text argues that knowledge and truth are not objective reflections of reality but rather creations that respond to practical needs and power relations.

Nietzsche questions the inherent value of truth, suggesting that the truths we construct are merely linguistic conventions and metaphors we have forgotten are metaphors. For him, truth emerges when a set of metaphors, analogies, and concepts—initially arbitrary—solidifies to the point that we forget its fictional origins. From this perspective, "truth" becomes a tool for life’s preservation rather than an absolute value.

Nietzsche also suggests that truth creation is deeply linked to power, as the concepts we accept as true are crafted to shape the world in a way that is comprehensible and beneficial to those who wield them. In this sense, concepts serve as tools to dominate reality and impose order on existence, which means that those in positions of power can enforce their own "truths" and establish the values that govern a society. This stance anticipates his later notion of the will to power, which understands truth not as an objective goal but as an expression of the human need to dominate and impose meanings that serve one’s own purposes.

Philosophy in the Tragic Age of the Greeks[edit | edit source]

"The Greeks, with their truly healthy culture, have once and for all justified philosophy simply by having engaged in it, and engaged in it more fully than any other people. They could not even stop engaging in philosophy at the proper time; even in their skinny old age they retained the hectic postures of ancient suitors, even when all they meant by philosophy was but the pious sophistries and the sacrosanct hair-splittings of Christian dogmatics."

Friedrich Nietzsche’s unfinished work, Philosophy in the Tragic Age of the Greeks (1873), represents an early exploration of his philosophical ideas. Written shortly after The Birth of Tragedy (1872), it reflects Nietzsche’s unique perspective on the origins of Western philosophy. He views the Pre-Socratic thinkers as the true founders of philosophy, emphasizing not just their ideas but also their existential and tragic engagement with life.

Nietzsche frames Pre-Socratic philosophy as deeply intertwined with the cultural context of Greek tragedy. These early thinkers, he argues, were not merely abstract rationalists but figures who confronted the chaos and irrationality of existence with courage. This perspective stands in stark contrast to the rationalism of Socrates and Plato, who, in Nietzsche's view, suppressed the tragic sensibility in favor of logic and morality. For Nietzsche, the Pre-Socratics were heroic figures who embodied the Dionysian spirit of ancient Greek culture. Through their work, Nietzsche seeks to reclaim a mode of thought where philosophy remains connected to life’s most intense and existential realities.

Nietzsche focuses on several Pre-Socratic philosophers, each representing a distinct attempt to understand the cosmos:

• Heraclitus: Heraclitus viewed the world as a constant state of change (panta rhei), where opposites clash to create harmony through tension. His famous declaration, “War is the father of all things,” highlights the generative power of struggle and conflict. Nietzsche sees Heraclitus as the quintessential tragic thinker. He celebrates Heraclitus’ rejection of stability and his embrace of the chaotic and contradictory nature of life. For Nietzsche, Heraclitus represents a philosophy that affirms becoming and refuses to seek solace in permanence or metaphysical certainty.
• Parmenides: Parmenides argued that being is and non-being is not, positing a single, unchanging reality beyond the illusions of sensory perception. Change, diversity, and movement are mere appearances. While Nietzsche disagrees with Parmenides’ denial of becoming, he admires the audacity of his thought. Parmenides represents the human drive to grasp an absolute, transcendent truth, even at the cost of negating the world of appearances. Nietzsche sees him as a figure who, like a tragic hero, stakes everything on a bold philosophical vision.
• Anaximander: Anaximander introduced the concept of the apeiron (the boundless or infinite) as the source of all things. He envisioned a cosmos where entities arise from the apeiron and return to it, paying a form of "justice" for their existence. This cyclical process maintains balance in the universe. Nietzsche interprets Anaximander’s idea of cosmic justice as a tragic acknowledgment of the transience of existence. Anaximander’s vision captures the tension between order and chaos, revealing a world where creation and destruction are inseparable. Nietzsche appreciates his recognition of life’s fragility and its ultimate return to the infinite.
• Empedocles: Empedocles proposed that the universe is composed of four elements (earth, air, fire, water) governed by two opposing forces: love (which unites) and strife (which separates). These forces drive an eternal cycle of creation and destruction. Nietzsche admires Empedocles for his ability to merge philosophy and poetry into a single vision of life. The interplay of love and strife mirrors Nietzsche’s own concept of the Dionysian, where creation arises from destruction. For Nietzsche, Empedocles captures the cyclical, tragic rhythm of existence and anticipates the eternal recurrence.

Together, they represent a time when philosophy was deeply connected to life’s aesthetic and existential dimensions. Nietzsche values them not as mere historical figures but as timeless exemplars of a philosophy that affirms the complexities and contradictions of existence. In their work, he finds a model of thought that courageously confronts the chaos of life, refusing to flee into the abstractions of rationalism or morality.

Variants[edit | edit source]

Nietzschean Marxism[edit | edit source]

Nietzschean Marxism refers to the philosophical system linking Nietzsche with Marxism, many of whose theorists were French Nietzscheans. It were affiliated with left-wing Nietzscheanism.

Nietzschean Zionism[edit | edit source]

Nietzschean Zionism refers to a philosophy based on Nietzscheanism and Zionism. Friedrich Nietzsche's influence was expressed itself by a desire to move away from the Jewish past into an empowering future for the Hebraic New Man, the adoption of his ideas necessitating the Jews to surpass the antiquarian Jewish identity that had a rabbinical consciousness at its center.^[8]

Lu Xun Thought[edit | edit source]

Lu Xun Thought is the left-wing Nietzschean philosophy of the Chinese writer Lu Xun. He was extremely critical of China and wanted to fight the status quo in China to the end. He died of illness in 1936.

Although he advocated a thorough critique of the national character and regarded the socialists as revolutionary figures, he was in fact wary of any real revolutionary success on the left. Contrary to the adoption of his theories by the Chinese Government for nationalist purposes, Lu Xun disdained nationalism, and is often regarded as a Sino Self-Hatred theorist.

In terms of history and culture, he opposed the Confucian slave morality and enthusiastically agreed with ancient Chinese emperors such as Qin Shi Huang. Because he believed that the Zhou Dynasty's destruction of the Shang Dynasty was equivalent to the collapse of the state, it is also believed that he was related to the philosophical theory of Oswald Spengler.

Zhang Chengzhi Thought[edit | edit source]

Zhang Chengzhi Thought is the philosophy of the Chinese Hui writer Zhang Chengzhi. Zhang was the first person to call themself a "Red Guard"; he used it as his pen name during his student days. Then on May 29, 1966, just two weeks after the People's Daily announced the beginning of Mao's Cultural Revolution, Zhang convinced around ten other senior-level students to use the collective name "Mao Zedong's Red Guards" in addition to their individual signatures when signing a big-character poster denouncing their school officials; three days later, they issued another large-character poster under the same collective name, entitled "We Must Resolutely Carry Out the Great Proletarian Cultural Revolution to its End", with over one hundred signatures. Soon, students from all over Beijing began to call themselves "Red Guards".

Later in life, Zhang developed his own understanding of Mao Zedong's system and actions, combining Mao's ideas with those of the Sufi sect in Northwest China ( Jahriyya). Zhang revealed that he missed his nomadic past. He sympathized with the Jews, and believed them to be God's people just like the Hui. He also tried to find a religious outlet for the Mongols, the Chinese, and others.

Zhang Chengzhi advocates faith, believing that faith is a challenging thing, especially in the modern world, and that China has extraordinary significance. His philosophy centers on Sufism and the soul, highlighted in his important work, The History of the Mind.

Personality[edit | edit source]

Nietzscheanism may often seem malcontent, criticizing almost everything he approaches. He is a non-conformist that believes modern civilization to be riddled with sickness. He will often go on long ramblings on why something is wrong and how should it be fixed. He is insanely passionate about everything he does, even things he hates, and this shows especially in his hatred for Christianity. Though in spite of his hate for Christianity and socialism, which he believes deify weakness in their cult of false altruism, he can be very empathetic and surprisingly caring for the well-being of those close to him. He also enjoys art and music in his free time.

How to Draw[edit | edit source]

The design of Nietzscheanism has the letters Ü and M which stand for Übermensch

1. Draw a dark grey (#222222) "Mine Shaft" colored ball
2. Add overlapping Ü and M letters colored Gray85 (#d9d9d9)
3. Add eyes and brown (#462918) moustache
4. Done!

Relationships[edit | edit source]

Übermensch[edit | edit source]

• Alexanderism - Alexander was a great man of action.
• Aristocracy - It is natural that some people are better than others.
• Bonapartism - "Napoleon, that synthesis of Monster and Übermensch."
• Caesarism - Caesar was a great man of his time.
• Cynicism - I wrote a book based on Diogenes.
• Jesus - "The word "Christian" is a misunderstanding. There was only one Christian, and he died on the Cross."
• Individualism - My philosophy - a liberation from religion and authority, a path to self-determination.
• Egoism - When I think of Egoism, I see that self-respect, self-love and self-affirmation.
• Cyclism - "This life as you now live it and have lived it, you will have to more and innumerable times more; and there will be nothing in it. But every pain and every joy and every thought and sigh and everything unutterably small or great in your live will have to return to you and in the same succession and sequence... how will disposed would you have to become yourself and to live to crave nothing more fervently than this ultimate eternal confirmation and seal?"
• Misanthropy - "Man is the cruelest animal. Man is the sick animal. Man is the animal that doesn't know what to do with itself."
• Goetheanism - "Goethe... A grand attempt to overcome the eighteenth century through a return to nature, through a going-up to the naturalness of the Renaissance, a kind of self-overcoming on the part of that century... He did not sever himself from life, he placed himself within it... and took as much as possible upon himself, above himself, within himself. What he aspired to was totality; he strove against the separation of reason, sensibility, emotion, will; he disciplined himself to a whole, he created himself… Goethe conceived of a strong, highly cultured human being who, keeping himself in check and having reverence for himself, dares to allow himself the whole compass and wealth of naturalness, who is strong enough for this freedom; a man of tolerance, not out of weakness but out of strength, because he knows how to employ to his advantage what would destroy an average nature; a man to whom nothing is forbidden, except it be weakness, whether that weakness be called vice or virtue... A spirit thus emancipated stands in the middle of the universe with a joyful and trusting fatalism, in the faith that only what is separate and individual may be rejected, that in the totality everything is redeemed and affirmed - he no longer denies... But such a faith is the highest of all possible faiths: I have baptised it with the name Dionysus."
• Islam - "Christianity destroyed for us the whole harvest of ancient civilization, and later it also destroyed for us the whole harvest of Mohammedan civilization. The wonderful culture of the Moors in Spain, which was fundamentally nearer to us and appealed more to our senses and tastes than that of Rome and Greece, was trampled down (I do not say by what sort of feet). Why? Because it had to thank noble and manly instincts for its origin - because it said yes to life, even to the rare and refined luxuriousness of Moorish life!... The crusaders later made war on something before which it would have been more fitting for them to have grovelled in the dust - a civilization beside which even that of our nineteenth century seems very poor and very "senile." What they wanted, of course, was booty: the orient was rich. ... Intrinsically there should be no more choice between Islam and Christianity than there is between an Arab and a Jew. The decision is already reached; nobody remains at liberty to choose here."
• Manusmriti - "...the Code of Manu, an incomparably more intellectual and superior work, which it would be a sin against the intelligence to so much as name in the same breath with the Bible. It is easy to see why: there is a genuine philosophy behind it, in it, not merely an evil-smelling mess of Jewish rabbinism and superstition,—it gives even the most fastidious psychologist something to sink his teeth into. And, not to forget what is most important, it differs fundamentally from every kind of Bible: by means of it the nobles, the philosophers and the warriors keep the whip-hand over the majority; it is full of noble valuations, it shows a feeling of perfection, an acceptance of life, and triumphant feeling toward self and life—the sun shines upon the whole book.—All the things on which Christianity vents its fathomless vulgarity—for example, procreation, women and marriage—are here handled earnestly, with reverence and with love and confidence."
• Pascalism - "The only logical Christian."
• Renaissance Humanism - "The Germans have destroyed for Europe the last great harvest of civilization that Europe was ever to reap—the Renaissance. Is it understood at last, will it ever be understood, what the Renaissance was? The transvaluation of Christian values,—an attempt with all available means, all instincts and all the resources of genius to bring about a triumph of the opposite values, the more noble values.... This has been the one great war of the past; there has never been a more critical question than that of the Renaissance—it is my question too—; there has never been a form of attack more fundamental, more direct, or more violently delivered by a whole front upon the center of the enemy! To attack at the critical place, at the very seat of Christianity, and there enthrone the more noble values—that is to say, to insinuate them into the instincts, into the most fundamental needs and appetites of those sitting there.... I see before me the possibility of a perfectly heavenly enchantment and spectacle:—it seems to me to scintillate with all the vibrations of a fine and delicate beauty, and within it there is an art so divine, so infernally divine, that one might search in vain for thousands of years for another such possibility; I see a spectacle so rich in significance and at the same time so wonderfully full of paradox that it should arouse all the gods on Olympus to immortal laughter—Cæsar Borgia as pope!... Am I understood?... Well then, that would have been the sort of triumph that I alone am longing for today—: by it Christianity would have been swept away!"
• Spinozism - My precursor.

Frenemies[edit | edit source]

• Aestheticism - "L'art pour l'art. — The fight against purpose in art is always a fight against the moralizing tendency in art, against its subordination to morality. L'art pour l'art means, "The devil take morality!" But even this hostility still betrays the overpowering force of the prejudice. When the purpose of moral preaching and of improving man has been excluded from art, it still does not follow by any means that art is altogether purposeless, aimless, senseless — in short, l'art pour l'art, a worm chewing its own tail. "Rather no purpose at all than a moral purpose!" — that is the talk of mere passion. A psychologist, on the other hand, asks: what does all art do? does it not praise? glorify? choose? prefer? With all this it strengthens or weakens certain valuations. Is this merely a "moreover"? an accident? something in which the artist's instinct had no share? Or is it not the very presupposition of the artist's ability? Does his basic instinct aim at art, or rather at the sense of art, at life? at a desirability of life? Art is the great stimulus to life: how could one understand it as purposeless, as aimless, as l'art pour l'art?"
• Buddhism - "I could be the Buddha of Europe: though admittedly an antipode to the Indian Buddha."
• Dostoyevskianism - "The only psychologist from whom I've anything to learn." But what makes the Übermensch an invalid concept to live as?
• Naturalism - Although I do not believe in anything supernatural, your aesthetic variants are too obsessed with being "objective" instead of suggesting what is necessary for human.
• Nihilism - "Nihilism appears at that point, not that the displeasure at existence has become greater than before but because one has come to mistrust any "meaning" in suffering, indeed in existence. One interpretation has collapsed; but because it was considered the interpretation it now seems as if there were no meaning at all in existence, as if everything were in vain."
• Randian Objectivism - Ayn Rand used to like me until she abandoned me for rationalism.
• Redbeardianism - You have gone too far...
• Schopenhauerism - Influenced my idea of the will to power but your denial of life is nihilistic.
• Stoicism - You made Rome a virtuous republic where men has higher standards, but honestly, I don't care for virtue.
• Maoism - "The essence of Mao Zedong Thought was thus derived, including the following points: "You must know how to despise human beings, how to exploit their weaknesses, how to exploit their hidden desires, how to break the constraints of morality, tradition, habit, and all symbols. No matter how noble and respectable they appear, people are despicable. Everyone is fighting the secret desire to keep from throwing off the shackles of civilization and the burdens of propriety at all costs. If you respect people, you are actually preventing them from liberating themselves. Their reason will be grateful to you, but their heart of darkness will drive them to hate you without even knowing why. If you trample on their chains, you're actually helping them free themselves. Their reason will condemn you, but the heart of darkness will love and appreciate you. Whoever indulges in form will get bubbles. Whoever submits to the heart of darkness will receive the substance." The rest of Mao Zedong Thought is the product of the combination of the above essence and specific circumstances by himself and his disciples." You were influenced by me, and you've put my ideas into practice, but in the form of... Socialism? Also, you may have gone a little too far with the Will to Power... Very, very far.
• Zoroastrianism - “Zarathustra does not want to lose anything of mankind's past; he wants to pour everything into the mold.” But there is no such thing as good nor evil.

Enemies[edit | edit source]

• Altruism and Collectivism - "Give us the last man, Zarathustra, and let us be the last man! We'll give you Superman."
• Atomism - One of the most well-refuted things in existence. What do you mean that it's not true at all?
• Christianity - "I condemn Christianity; I bring against the Christian church the most terrible of all the accusations that an accuser has ever had in his mouth. It is, to me, the greatest of all imaginable corruptions; it seeks to work the ultimate corruption, the worst possible corruption. The Christian church has left nothing untouched by its depravity; it has turned every value into worthlessness, and every truth into a lie, and every integrity into baseness of soul. Let any one dare to speak to me of its “humanitarian” blessings! Its deepest necessities range it against any effort to abolish distress; it lives by distress; it creates distress to make itself immortal.... For example, the worm of sin: it was the church that first enriched mankind with this misery!—The “equality of souls before God”—this fraud, this pretext for the rancunes of all the base-minded—this explosive concept, ending in revolution, the modern idea, and the notion of overthrowing the whole social order—this is Christian dynamite.... The “humanitarian” blessings of Christianity forsooth! To breed out of humanitas a self-contradiction, an art of self-pollution, a will to lie at any price, an aversion and contempt for all good and honest instincts! All this, to me, is the “humanitarianism” of Christianity!—Parasitism as the only practice of the church; with its anæmic and “holy” ideals, sucking all the blood, all the love, all the hope out of life; the beyond as the will to deny all reality; the cross as the distinguishing mark of the most subterranean conspiracy ever heard of,—against health, beauty, well-being, intellect, kindness of soul—against life itself...."
• Classical Anarchism - Aren't you the thing above?
• Deontology - "What could destroy us more quickly than working, thinking and feeling without any inner necessity, without any deeply personal choice, without pleasure - as a automaton of "duty"? This is the recipe for decadence and even idiocy."
• Darwinism - "Species do not grow more perfect: the weaker dominate the strong, again and again- the reason being that they are the great majority, and they are also cleverer. Darwin forgot the mind (that is English!): the weak possess more mind. ... To acquire mind, one must need mind ― one loses it when one no longer needs it."
• Democracy - "Democracy represents the disbelief in all great men and in all elite societies: everybody is everybody else's equal, 'At bottom we are all herd and mob."
• Free Will - You're a lie.
• Hegelianism - "We have experienced the consequences of that doctrine, which is, of course, praised by all minds, that the state is the highest goal of mankind, and that there is no higher duty for a man than to serve his state: in which I recognize not a regression to the heroic age, but a regression to folly. It may well be that such a man, who regards the service of his country as his highest duty, sees no higher duty indeed."
• Humanism - "The total degeneration of man, down to what today appears to the socialist dolts and flatheads as their "man of the future" — as their ideal — this degeneration and diminution of man to the perfect herd animal (or, as they say, to the man of the "free society"), this animalization of man to the pygmy animal of equal rights and claims is possible, there is no doubt of that!"
• Judaism - Just because I admire Jews doesn't mean I like you.
• Kantianism - "Kant: or cant as an intelligible character."
• Liberalism - "Herd-animalisation."
• Moralism - "Poisonous vegetation which has grown out of such decomposition poisons lift itself for millennia with its fumes."
• Mechanism - Has a false understanding of life.
• Millism - "John Stuart Mill: or insulting clarity"
• Modernism - Decadent.
• Nationalism - "The history of remembrance can never have complete truth, it will always put together what is discordant and unite it in harmony, it will always weaken the differences of motive and timing. The aim is not to speak of cause, but only of effect - that is, as an example to be followed, the ‘history of remembrance’ is as far away from cause as possible. Far from hyperbole, we may call it a collection of ‘consequences of their own’ rather than a collection of ‘events that have had an impact on all ages.’ Wars or religious events that are celebrated in popular remembrance are some of these ‘consequences of their own accord.’"
• Petersonism - HOW DARE YOU TWIST MY WORDS TO MAKE IT SOUND LIKE I SUPPORTED HIM!!!
• Platonism - "Do not let anyone suggest Plato to me. In regard to Plato I am a thorough skeptic, and have never been able to agree to the admiration of Plato the artist, which is traditional among scholars."
• Rousseauism - "Rousseau, or the return to nature in impuris naturalibus"
• Wagnerism - How do you think I feel when the name Zarathustra is mouthed by anti-semites?
• Scientism - "Where is isn't latest expression of the ascetic ideal - and the exceptions are too rare, noble, and atypical to refute the general propostion - science today is a hiding plate for every kind of discontent, disbelive, gnawing wing, despectio sui, bad conseience - it is the unrest of the lack of ideas, the surffering form the lack of any great love, the discontert in the face of involuntary contertment."
• Socratism - You're the reason the Greeks fell into decadence.

Quotes[edit | edit source]

God is dead. God remains dead. And we have killed him. How shall we comfort ourselves, the murderers of all murderers?

Friedrich Nietzsche

To close the open hand out of love, and keep modest as a giver.

Friedrich Nietzsche

To live is to suffer; to survive is to find some meaning in the suffering.

Friedrich Nietzsche

Gallery[edit | edit source]

Portraits[edit | edit source]

• 
  Former Perspectivism design

Further Information[edit | edit source]

Wikipedia[edit | edit source]

• Friedrich Nietzsche
• Works by Friedrich Nietzsche

Literature[edit | edit source]

Books by Nietzsche[edit | edit source]

• The Birth of Tragedy (Out of the Spirit of Music), 1872
• Philosophy in the Tragic Age of the Greeks, 1873 (incomplete)
• Untimely Meditations, 1873
  • Schopenhauer as Educator by, 1874
• On the Use and Abuse of History for Life, 1874
• Human, All Too Human: A Book for Free Spirits, 1878
  • Assorted Opinions and Maxims, 1879
  • The Wanderer and His Shadow, 1882
• Man Alone with Himself, 1878
• The Dawn of Day by, 1880
• The Gay Science, 1883
• Thus Spoke Zarathustra, 1886
• Beyond Good and Evil: Prelude to a Philosophy, 1886
• On the Genealogy of Morality, 1887
• The Case of Wagner, 1888
• The Twilight of the Idols, 1888
• The Antichrist, 1888
• Ecce Homo: How One Becomes What One Is, 1888
• Nietzsche contra Wagner, 1888

Essays and Notes[edit | edit source]

• On the Pathos of Truth by Friedrich Nietzsche, 1872
• On Truth and Lies in a Nonmoral Sense by Friedrich Nietzsche, 1873
• The Will to Power by Friedrich Nietzsche, 1889
• Dionysian Dithyrambs by Friedrich Nietzsche, 1891

By Others[edit | edit source]

• Nietzsche and Philosophy, by Gilles Deleuze, 1962
• Nietzsche, Deleuze and the Philosophy of Difference by Wai-Shun Sodium Hung, 1991
• The Rebirth of Myth?: Nietzsche's Eternal Recurrence and Its Romantic Antecedents by Robert Yelle, 2000
• Nietzsche & Nihilism: Exploring a Revolutionary Conception of Philosophical Conceptuality by Jarkko S. Tuusvuori, 2000
• Nietzsche and the Paradox of Environmental Ethics: On the Concept of Nature within Nietzsche’s Critique of morality by Martin Drenthen, 2002
• Interpretation as Self-Creation: Nietzsche on the Pre-Platonics by Iain Thomson, 2003
• Nietzsche and the Rebirth of the Tragic edited by Mary Ann Frese Witt, 2007
• Zarathustra and the Children of Abraham by James Luchte, 2009
• Nietzsche‘s Metaethics: A Eudaimonistic Theory by Emily Mathews, 2011
• Slave Morality and the Revaluation of Values by Aaron Andrew Dopf, 2011
• Nietzsche Truth, Value, Tragedy by Karsten Harries, 2015
• Nietzsche’s Übermensch: A Hero of Our Time? by Eva Cybulska, 2015
• Nietzsche on Morality by Andrew Huddleston, 2015
• Nietzsche and Spinoza: Thinking Freedom by Zeynep Talay Turner, 2016
• Nietzsche’s Forgotten Spirit: Woman in Nietzsche’s Philosophy by Joshua J. White, 2016
• Nietzsche and Transhumanism by Yunus Tuncel, 2017
• Nietzsche's Highest Love by Evan Mallory, 2019
• Absolute Nothingness and the Will to Power by Evan Jack, 2021
• Nietzsche Agonistes: Strife and Competition in Nietzsche’s Reception of Greek Antiquity by Thomas Stuart Fawcett, 2022
• Nietzsche’s Genealogy in Its Relation to History and Philosophy by Joshua Rayman, 2022
• Nietzsche on the Art of Living by Günter Gödde, Jörg Zirfas, Reinhard G. Mueller and Werner Stegmaier, 2023
• Who are Nietzsche's slaves? by Ken Gemes, 2024

References[edit | edit source]

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