337:"For me the issue was the value of morality – and in that matter I had to take issue almost alone with my great teacher Schopenhauer.... The most specific issue was the worth of the 'unegoistic,' the instinct for pity, self-denial, self-sacrifice, something which Schopenhauer himself had painted with gold, deified, and projected into the next world for so long that it finally remained for him 'value in itself' and the reason why he said No to life and even to himself. But a constantly more fundamental suspicion of these very instincts voiced itself in me, a
94:. "irectly against Schopenhauer’s place as the ultimate nay-sayer to life, Nietzsche positioned himself as the ultimate yes-sayer...." Nietzsche's affirmation of life's pain and evil, in opposition to Schopenhauer, resulted from an overflow of life. Schopenhauer's advocacy of self-denial and negation of life was, according to Nietzsche, very harmful. For his entire mature life, Nietzsche was concerned with the damage that he thought resulted from Schopenhauerian disgust with life and turning against the world.
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Suppose that we said yes to a single moment, then we have not only said yes to ourselves, but to the whole of existence. For nothing stands alone, either in ourselves or in things; and if our soul did but once vibrate and resound with a chord of happiness, then all of eternity was necessary to bring
156:; this acceptance of the inevitable allows for considerable relief – evident in the designation of the loss of center as a non-center – as well as the opportunity to affirm and cultivate play, which enables humanity and the humanities "to pass beyond man and humanism".
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Gesetzt, wir sagen Ja zu einem einzigen
Augenblick, so haben wir damit nicht nur zu uns selbst, sondern zu allem Dasein Ja gesagt. Denn es steht Nichts für sich, weder in uns selbst noch in den Dingen: und wenn nur ein einziges Mal unsre Seele wie eine Saite vor Glück gezittert und getönt hat, so
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in its typical forms), as opposed to a formula of the highest yea-saying to life, born of an abundance and a superabundance of life – a yea-saying free from all reserve, applying even to suffering, and guilt, and all that is questionable and strange in existence." (Nietzsche,
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Derrida not only fostered
Nietzsche's work but evolved it within the sphere of language; in doing so, he acquired and employs Nietzsche's optimism in his conception of the 'play' of language - that is inherent in language - as being far more than just "the
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and its many signs, an often exhaustive occupation. Derrida's response to
Nietzsche, however, offers an active participation with these signs and arrives at, in Derridean philosophy, a more resolute response to language.
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waren alle
Ewigkeiten nöthig, um dies Eine Geschehen zu bedingen – und alle Ewigkeit war in diesem einzigen Augenblick unseres Jasagens gutgeheiĂźen, erlöst, gerechtfertigt und bejaht.
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or truth. This shock allows for two reactions in
Derrida's philosophy: the more negative, melancholic response, which he designates as Rousseauistic, or the more positive Nietzschean affirmation.
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in which life is affirmed as beautiful in spite of everything." Schopenhauer’s negation of the will was a saying "no" to life and to the world, which he judged to be a scene of pain and
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which always dug deeper! It was precisely here that I saw the great danger to humanity, its most sublime temptation and seduction." (Nietzsche,
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forth this one occurrence—and in this single moment when we said yes, all of eternity was embraced, redeemed, justified and affirmed.
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Derrida, Jacques. "Structure, Sign, and Play in the
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The Will to Power: Selections from the
Notebooks of the 1880s
367:. Trans. Alan Bass. Chicago: U of Chicago P, 1978. 278–293.
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280:, edited by Bart Vandenabeele, Part IV, ch. 19, article by
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282:Ken Gemes
190:Amor fati
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622:Holy Lie
398:cite web
388:30 April
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154:humanism
146:existing
113:Rousseau
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