This is part of an ongoing series of blogs on what I call “aesthetic atheism.” You can see the other content by using the index function on my blog. In the first, Zarathustra encourages his disciples not to conjecture beyond their creative wills. Since they could not produce a god, they ought never to speak to him of any gods.
But they could create the overman, or recreate themselves as fathers or grandfathers of the overman. The next paragraph seems to advocate a kind of idealism: “And what you have called the world, that will be created only by you.” However this is not a Berkeleyan idealism. Rather, it is one which says: the world we experience is the main one we deal with which the world can be approached in different ways. One of many ways could be life- affirming, which real way would recognize that whatever we experience is based on our interpretations.
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We may be unconscious of the, however when we become aware of it we understand our reason, image, love and will is “realized.” It really is so realized when and if we approach this process in an affirmative way. Another passage is the most famous. Zarathustra provides us with a disagreement against the existence of gods! But he initiates this evidence not by emphasizing its rationality but by insisting that he could be revealing his heart completely to his friends. This is actually the argument.
Admittedly it’ll appear at first quite bizarre, but it needs to be comprehended in conditions of the rest of the chapter! The premise shows that Zarathustra (and presumably all “free spirits” and “noble” individuals) could not endure not being a god if there were indeed gods. Because there will be a limit to his success, his creativeness.
We will dsicover from later passages that the problem with the lifetime of God or god is not envy so much as limitation of one’s creative powers. A god is somebody who creates a world. God more so is the only creator even, so the hypotheses go, of our world.
Remember that in the last paragraph we found that expect a philosopher only is available in having the ability to create his/her own world through his/her body, will, and senses, and under his/her own interpretation. But think about the inference: “Hence there are no gods”? The intervening premises must be something like: (1) human creativity would be impossible if there have been gods, and (2) it is apparent that human creativity exists, for example that Nietzsche is developing a book entitled Thus Spoke Zarathustra.
So why don’t we then consider the first idea. In Plato’s Ion creativeness is recognized as coming through divine motivation of a dramatic sort. When the poet is influenced, God generally is speaking through his or her mouth area. If God existed then this would be the only path for creativity: so there would be no real human creativity. As Feuerbach and Marx observed, traditional believers project their human creativity onto God, and worship something human in this imagined entity then.
It is better to recognize our own creativity in ourselves than in God. The inference can be attracted that there are no gods from the fact of human imagination; it is we who create worlds. Obviously we do not create the literal physical world but we do create the worlds we experience or the world even as we experience it, not God or the gods. Moreover, while I pull this summary, the final outcome can “draw me”: i.e. I can be formed by this acknowledgement now.
Thus the God conjectured, thoroughly understood once, would entail either great agony or death, i.e. death as an innovative individual. And invest the beliefs in his own creative forces away from the creative individual then he might as well be deceased. The problem is elaborated within the next paragraph: the idea of “God” makes everything crooked since it denies the reality of impermanence.