/lit/ - Literature

>>21022122
go look for your quarter
lmao

>>21021461
>What message did YOU get?
that Evola-san said I could smoke kush so long as the absolute "I" is at the center of getting high

>>21022064
unironically go infantry

>>21021786
When’s the last time the Chinese produced an ubermensch?

Siege
Read it

As a Nietzschefag I was impressed by Deleuze’s Nietzsche book
I had never read leftist Nietzscheans, mainly Evola, Junger, Spengler, Mussolini, and Hitler, but it was a pleasant surprise.
Now gonna have to read the whole Land/core/

>>21011990
Genealogy of Morality
Beyond Good and Evil
Nietzsche and Asian Thought

Genealogy is better than BGE
Asian thought was kind of interesting and will explore some areas in the future, particularly Zen and general Brahmin shit

>>21018592
That is what DeGrelle says too
Around 1936-37 or so he went from a Schop guy to a Neetch guy
>I have been fieed, after an intense inner stniggle, fiom the still living and childish imaginings of religion…. I now feel as free as a colt in the pasture.

>>21018961
playing the flute

>>21018508
>Schopenhauer encouraged purging the will through asceticism and philosophy, while it seems like Hitler embraced the Will as a darwinian evolutionary principle and merely identified with the Race
sort of
he took both Schopenhauer and Nietzsche's ideas on Will in his own direction with the "Will of the Nation"
In a way, he did advocate for purging the lower ego-Will so the higher race-Will could be brought forth.
>Why did he prefer to convert Schopenhauer into a political system
the truth is he converted Wagner into a political system, which is why you see elements of Schop and Neetch in Hitlerism

>>21013435
skip to Tolkien section
https://legacy.gscdn.nl/archives/images/suicide_note.pdf

for me it's italian-american english

LotR is an untermenschen escapist cope

>>21011493
LoTR is Tolkien's alt-history fan fiction of the Battle of Hastings

>The Battle of Mount Doom is nothing less than an Anglo- Saxon fantasy of the Battle of Hastings in which William the Conqueror, symbolized as Sauron, is defeated. Elendil was killed by Sauron, just as Harold was killed by William’s Normans. In this truly fantastic reimagination, however, Elendil’s son Isildur redeems his father’s defeat by chopping off the One Ring from the hand of Sauron (the Conqueror) with his father’s broken sword. In this way, the physical, historical presence of the Norman conqueror was catharsized from Tolkien’s mind from the very beginning, and the rest of epic centered upon achieving the final riddance of the evil Conqueror spirit.

Nietzsche thinks Indian history is virtually the history of Indian philosophy; he beats at the German philologists for ignoring Indian philosophy “as an animal [ignores] music”; he sees Schopenhauer as a hero of the spirit whose will should find its end in nirvana.

In short, Buddhism is seen as an individualist reaction taking place in the midst of Brahmanism after the latter had exhausted its secular domination of Indian society. As the inverse of Christianity, it would come not from a revolt from below, from the oppressed classes, but rather from physiological exhaustion, skepticism, and disenchantment on the part of the elites in power, or at least of their more lucid elements. All the traits of the “Indian character” mentioned above, as Nietzsche represents them, are found again in Buddhism, beginning with that of Reizbarkeit, which sums them all up. Buddhism would above all be an expression of the immense lassitude engendered in the higher castes by centuries or even millennia of austerities, of renunciation, of physical and intellectual discipline, by the immensity of sacrifices undertaken for the enjoyment of spiritual power.

he austere and imperious Brahmin caste would thus be situated somewhere between the Order of the Jesuits and the Prussian Officer Corps. But, viewed as an individual, the Brahmin bears a strange resemblance to the philosopher of the future, or even to the Ubermensch, as Nietzsche imagines him. Gentle, frugal, self-effacing, he voluntarily lets the Shudra wallow in vulgar pleasures, the Vaishya parade his opulence, and the Kshatriya strut upon the political stage. His sole preoccupation is with justifying the world as it is, with its monstrous incoherence and its apparent injustices, and with inciting others to affirm, according to their power and lucidity, this eternal cosmic order

Now the secret of such success could only lie in a certain ascetic regime patiently adhered to, through all kinds of trials and tribulations, in prehistoric times, and then transmitted unchanged from generation to generation, inculcated by an education from a very early age to the point where it becomes second nature. The Brahmins are supposed to have understood that certain partial renunciations—pertaining to diet, sexual activity, and so on—a certain frugality, a disdain for riches and honors insofar as they conduce to ostentation, represent the price that has to be paid for a monopoly on higher and rarer forms of satisfaction: leisure, the respect of all, study, the power to determine values and direct morality. A note from the spring of 1888 takes up this train of thought:
>The highest caste, as the most accomplished one, has also to represent happiness: thus there is nothing less appropriate than pessimism and anger . . . no rage, no nasty retorts—asceticism only as a means to higher happiness, to the redemption from multiplicity. The highest class has to uphold a happiness, at the price of portraying unconditional obedience, every kind of hardness, selfcontrol, and strictness with oneself—they want to be seen as the most venerable type of human being—also as the one most worthy of admiration: as a result they may need just any kind of happiness.

These are in fact the most typical intellectual procedures of Indian philosophy, and especially of Vedanta, which end up being interpreted as borderline cases or extreme forms of asceticism. This is especially the case with the critique of the phenomenon of the ego which Vedanta undertakes for the purpose of revealing the reality of the Self (atman) concealed by the false appearances of the “I.” In a remarkable passage from On the Genealogy of Morals, after saying that “the ascetics of Vedanta philosophy” dared to deny multiplicity, corporeality, subject and object, and pain itself, Nietzsche continues:
>To renounce belief in one’s ego, to deny one’s own “reality,”—what a triumph! not merely over the senses, over appearance, but a much higher kind of triumph, a violation and cruelty against reason—a voluptuous pleasure that reaches its height when the ascetic self-contempt and self-mockery of reason declares: “there is a realm of truth and being, but reason is excluded from it!”

refuted by mitchell heisman

refuted by the assassins

>>21010504
>The relations between Nietzsche's work and Buddhist thinking in general form one of the potentially most fertile fields for future comparative research. His acquaintance with Buddhism appears to have come primarily through Schopenhauer, with little evidence of his having done much independent study. His understanding is thus restricted to early, Hinayana forms of Buddhism, and with respect to the philosophical ideas he found there he was quite ambivalent.

Guenon's original criticism of Buddhism in the First Edition of 'Introduction to the Study of the Hindu Doctrines' is also directed towards Hinayana

>It was not in his nihilistic view of Buddhism but in such ideas as amor fati and the Dionysian as the overcoming of nihilism that Nietzsche came closest to Buddhism, and especially to Mahayana.
-Nishitani Keiji

>>21010451
>Graham Parkes quotes it at the beginning of his book
ye that's where I got it from
https://en.wikipedia.org/wiki/Nietzsche_and_Asian_Thought

it's actually a pretty interesting read
i'll post some quotes in a bit