Monday, November 21, 2016

Rose Pfeffer on Nietzsche on Eternal Recurrence and amor fati

In my last post I introduced the work of Rose Pfeffer on Nietzsche. I am currently teaching a seminar on Nietzsche's philosophy and, as it is nearing the end of the semester, I am looking for overviews, larger themes, and take-aways.  I am also a political left-liberal in California reeling right now from the presidential election and its results.  My students ask me to relate what I am teaching to current events.  One thing must be stressed:  Nietzsche would not approve of Trump or his followers any more than he approved of nationalist political leaders and antisemitism in Germany of his time.  If anything he would probably have identified the Trump followers with "the last man" as described in Thus Spoke Zarathustra.  To be sure, he would have also disapproved of Bernie Sanders, as he did of all forms of socialism, and of Hilary Clinton, as he did of all forms of liberal utilitarianism.  But the larger question, at least for now, is how to deal with this political and social disaster.  Or to put it another way, how can the left-liberal citizen learn from Nietzsche on how to deal with our current crisis.  I think there is a lot to learn as I will suggest below.  It has to do with Pfeffer's interpretation of his central ideas of eternal recurrence and amor fati.  I will make no claims, however, that this is the best way to respond. There is something to be said for responding in the way that Martin Luther King or Gandhi would have responded.  But it is Nietzsche I am thinking about today.  

But how can this relate to aesthetics?  As always I am interested in seeing aesthetics in a broader perspective than is usually considered:  not just isolated in the elitist realm of high art, for example. The first line from Pfeffer's book makes clear how she interprets Nietzsche's overall philosophy in terms of aesthetics:  "Nietzsche's philosophy is based on the conviction that the greatness of man and the development of culture can be realized only within a spirit that he calls tragic. I contend that it is the central aim and purpose of his philosophical writings to clarify the meaning of the 'tragic disposition' and to help initiates the coming of a tragic age, which he sees as the only hope for the future of mankind." Of course Nietzsche does not mean by "tragic" what we generally do today, and Pfeffer therefore has to then explain his concept of the tragic.  I take "tragic" to a be an aesthetic category, at least in talking about Nietzsche.

Zarathustra's answer to life's eternal questions (i.e. how to make sense of life, and move on) is, in short, "amor fati."  Rather than sink into resentment, one needs to affirm life, and this means affirming the eternal return of the same, which means, shockingly, affirming the eternal return of the last man.  And what does that mean? That's the trick.  The last man, the priestly caste, the political demagogue are all manifestations of will to power.  Actually everything manifests will to power.  But there are higher and lower manifestations of the will to power.  The rest of this post is mainly quotation from Pfeffer at length:  she simply offers the best analysis I have seen of eternal recurrence and amor fati.

Eternal Recurrence in its ethical perspective.

Pfeffer believes [I think wrongly] that in The Birth of Tragedy “illusion was the only possible redemption for suffering man and God.”  She thinks [and here I do not disagree] that after 1881 “Nietzsche’s concept of tragedy deepened through the idea of eternal recurrence.  Schopenhauer’s doctrine is transformed.  Zarathustra becomes the teacher of the overman and the eternal recurrence.  Tragedy is overcome not by illusion, but by a will to power that grows out of obstacles and conflicts, by a ‘will to tragedy’ which turns weak pessimism into a pessimism of strength, a ‘pessimism beyond good and evil.’  Nietzsche now means something entirely different by the aesthetic justification of life.  It is no longer the formation of Apollonian images and dream illusions;  what it now signifies is a world view that defies any traditional moral interpretation and sees life as essentially creative, in close unity with the productive, ever-recurring activity of nature, which also includes destruction.” (181)  [Unlike Pfeffer, I think that was already present in BT] 
The spirit of the higher individual “is tragic and Dionysian:  to see the terrible, evil, and ugly in existence, to realize its eternal return, and yet not despair, but continue the everlasting battle for self-overcoming and self-enhancement and the never-ending search for authenticity in life.”  (181)

“The Dionysian man who affirms life in its totality ‘without deduction, exception, and selection,’ and sees obstacles and conflicts as stimulants and productive elements in the development of the creative personality, is the model for Nietzsche’s tragic age.  He could, I believe, in many respects also be a model for our own ‘age of anxiety.’  He could help us acquire a new focus for redefining and rediscovering a humanity that has become frustrated and twisted by the complexities of our modern technological society, a humanity that despairs at the inconsistencies of life and often abandons the struggle of creative living in the face of inevitable failures.  Perhaps, paradoxically, we could live less painfully with the nearly overwhelming conflicts of life, if – instead of protecting ourselves from them – we would, with Nietzsche, accept them as both inevitable and productive, and value man for ‘the amount of power and fullness of his will…by the amount of resistance, pain, torture he can endure and turn into advantage,’ rather than by the security and material success he can attain.”  (182)

“With Nietzsche’s Dionysian man we must not see life as a polarity between good on the one side and evil on the other, but must understand it in terms of multiple choices, possibilities, and challenges…”  (183)

“The idea of eternal recurrence….serves life not as a moral postulate and heuristic fiction, but as a stimulus for man’s will to power.  It was not created by man in order to provide him with a goal and necessary illusion -  it was created by life itself, whose essence is to grow, to expand, and to overcome.  ‘Life itself created this abysmal thought, it wants to overcome its greatest obstacle.’”  (184)  (Nachlass 12, 365)

“Tragedy [in the Greek sense] begins with the ‘going under’ of the hero; but this going under is heroic, and bears within it the means of overcoming.  Zarathustra goes under.  He is the madman, the tightrope walker, the choking shepherd; but he is also the ‘convalescent’ who accepts the ‘heavy burden’ of the doctrine and becomes the teacher of a ‘new love.’  After doubt and despair and sickness, he rises.  The circle is no longer…the senseless, eternal repetition of exactly the same.  It is the eternal return of the …pattern and rhythm of life in its rise and fall, in its will to suffer and its will to create.  Tragedy ends in a Yes to life….’amor fati.’”  (185)

Amor fati becomes a fundamental concept in Nietzsche’s new ethics, and finds its fullest expression in the teaching of the eternal recurrence.  It is a concept that can be understood only on the basis of Nietzsche’s metaphysical view of the unity of man and nature.  Man’s fate is inextricably interwoven with the totality of the cosmic fate.  The significance and meaningfulness of the human will and its history is found within the nonhuman world, within the necessity of the cosmic whole….Nietzsche’s concept of the unity of man and nature is close to Spinoza’s pantheistic views”  (185)

“Nietzsche’s return to a pre-Socratic unity is frustrated by the problematic situation of modern man and the sentimental artist who has lost his unity with nature.  But…Nietzsche never ceased to strive for this unity, for he considered it the basis for his interpretation of man’s destiny and freedom…The neglect of Nietzsche’s stress on the unity of man and nature has been largely responsible for those interpretations that separate the idea of eternal recurrence into incompatible metaphysical and ethical teachings.  Heidegger, however is one of the few interpreters who acknowledge the unity in Nietzsche’s ideas…[for both philosophers] metaphysics and ethics merge.  However, neither the basis of this unity nor the points they emphasize are the same.  Above all, Heidegger completely neglects the concept of amor fati…”  Pfeffer follows this with an excellent comparison of the two philosophers.  (186)

“Nietzsche’s ultimate aim is to bring man closer to nature…in order to reestablish the ancient Greek unity, and ‘to consider man again as part of nature’ [Nachlass]”   (187) 

“Nietzsche’s deep concern and longing for unity with nature has become a central problem for our time….our contemporary, technological societies do lead more rapidly than any other to an estrangement from nature and the dilemmas that result from it.  Man is in danger of becoming mechanized, routinized, stupefied by technology and mass media – in short, dehumanized.  He is alienated, passive, uncommitted, unproductive.  No longer able to realize his true nature, he exhibits what Erich Fromm calls the ‘marketing orientation’ whose goal is to become a ‘salable…commodity on a common market.’  He is a stranger in the world, no longer at home in a nature he wants to control and master rather than feel at one and in harmony with, no longer supported by the integrative function of myth and religion.”  (188)

Heidegger’s misunderstanding of Nietzsche.  He says that for N. “metaphysics is anthropomorphic . . the forming and conception of the world in the image of man…This metaphysics makes man, as no longer metaphysics before, the unconditional measure of all things.”  [but N. writes in  
The Gay Science:  “The whole concept of ‘man against the world’ …man as the measure of all things, is recognized as an immense absurdity and rejected by us….We laugh when we find ‘man and the world’ placed next to each other, separated by the sublime presumption of the word ‘and.’” 

Interpreting "the vision and the riddle" passage in Thus Spoke Zarathustra:  for both Heidegger and Nietzsche “time is urgent and real, conceived not in terms of the normal, calculable progression of minutes and hours, but as something deeper and primordial, as an inescapable presence, the ‘substance of Being.’ For both, the past, present, and future form a dynamic unity.  But Heidegger, in contrast to Nietzsche, stresses the future and not the past as the fundamental exstasis of existence and interprets Nietzsche’s teaching on that basis.  ….  However, if the concept of amor fati is considered to be of central and primary importance…then the emphasis must be on the past, not the future….[and of primary importance is the quote] ‘From this gateway, Moment, a long eternal lane leads backward:  behind us lies eternity.’”  (192)

[I think that both are right on this point:  both past and future]

“To Heidegger, despair and anguish are existential and can be overcome by man’s attitude and decision.  Nietzsche’s concept of tragedy is, however, deeper and more truly tragic.  Its origin is metaphysical and thus can never be abolished by the human will to transcend.  …The Heideggerian man experiences the fullness of the moment as one in which the past influences, but does not enchain him.  His thoughts and will are directed toward the future, undetermined by fate and necessity.  He is the creator of that which returns;  his creativity involves originality and novelty.  The Nietzschean man experiences the moment in a more profoundly tragic sense.  It leads him into the abyss, but also into an experience of life and being where the moment becomes the highest exultation of the artist.”  (194)

Monday, November 14, 2016

How the overman and the blond beast were explained in Nietzsche: Disciple of Dionysus by Rose Pfeffer

I recently ran across an old book by Rose Pfeffer called Nietzsche:  Disciple of Dionysus (Lewisburg:  Bucknell U. Press, 1972) which is highly useful:  I recommend it to anybody interested in Nietzsche.  It is well-written, easy to read (so great for beginners) and brilliantly original.  It treats Nietzsche's thought as a unified whole.   The book consists in three parts:  Dionysus, The Eternal Recurrence and The Innocence of Becoming.   The first has three chapters:  the tragic world view, nihilism, and the problem of truth  The second, on eternal recurrence, has four: the doctrine's importance, the scientific basis of Nietzsche's theory, the metaphysical perspective, and ethical perspective.  Part three has three: one on the aesthetic interpretation of being, one on the silence of art, and one on Nietzsche's Dionysian Faith.  Every page is full of insight and one wonders why this book has not been used more widely.

Here are some quotes that indicate how much she overcomes misconceptions about Nietzsche:

On the overman:

"But Nietzsche's overman is not something extra-human or trans-human, as has been claimed; neither is he the blond beast, the man of savage cruelty and unsublimated raw nature in whose uncontrolled will everything is permitted.  When Nietzsche says in Zarathustra "I teach you the overman; man is something that should be overcome," he does not mean that the overman should transcend humanity, but rather that he should become truly human.  ....What must be overcome is the 'last man,' the 'herd man' who is complacent and resigned, uncommitted and uninspired....Above all, the last man is part of all of us - and even of Zarathustra - returning again and again to face us in our eternal struggle of self-overcoming and our eternal search for our true self.  ..What is overlooked is Nietzsche's deep faith in man, in his creative energies and potentialities....Our true self, according to Nietzsche, is greatly above what we ordinarily take it to be...." (245) and "Overcoming is therefore for Nietzsche primarily self-overcoming and self-realization;  the overcoming of fears and cowardice, of despair and anguish by transforming these negative passions, which threaten to take possession of us, into active powers.  The will to power is not power over others, but power over ourselves - the sublimation of our instincts and our passions....The essential characteristic of Nietzsche's overman, and indeed the center of his whole philosophy, is creativity.  And it is this creative aspect in man as well as in nature around him which constitutes the divine element."  (246)  

What of Nietzsche's apparent defense of the "blond beast"?

Pfeffer writes that when Nietzsche writes "rather a Cesare Borgia ...than a Parsifal?"  the sentence "does not express a justification of cruelty, savagery, and uncontrolled passions, or admiration for Cesare Borgia.  What it does say is that there is more hope for the overman and the development of man's creative powers in a Cesare Borgia, whose instincts, while not yet ordered and sublimated, are not extirpated, as Nietzsche believes they are in Parisfal. Evil, for Nietzsche, as for Goethe, is a positive power.  The passions and primitive instincts of a Cesare Borgia can be made to act as dynamic forces, as obstacles to be overcome, as necessary 'movers' in the development of the will to power.  But in Parsifal Nietzsche sees a man of weakness, whose instincts and urges were extirpated, not sublimated, destroying the fertile soil of inner chaos and conflict."  (249-50.) 

How does this all relate to aesthetics?

"The essence of the Faustian [she has an interesting analysis of Nietzsche's debt to Goethe], Dionysian creative individual and of Nietzsche's and Goethe's humanistic pantheism has its foundation not in morality but in aesthetics.  Both men stress the essential connection between religion and art." (252) and "The eternal recurrence is an expression of Nietzsche's belief in the eternity and unity of God, nature, and man;  it is a pantheistic benediction of all existence."  On pantheism, she argues that Nietzsche, Spinoza and Goethe all share a "conception of the universe as a unified whole, in which God, nature, and man are inextricably interwoven" (256) which for Nietzsche leads to "amor fati."   

Saturday, November 12, 2016

Heiddeger on museum art as institutional and then on architecture as holy

In "The Origins of the Work of Art," (I am using the Albert Hofstadter translation..a side note, as an undergraduate Hofstadter was one of my teachers at U.C. Santa Cruz.) Heidegger writes about works of art as they are commonly treated today:  "well...the works themselves stand and hang in collections and exhibitions. But are they here in themselves as the works they themselves are, or are they not rather here as objects of the art industry?  Works are made available for public and private art appreciation.  Official agencies assume the care and maintenance of works.  Connoisseurs and critics busy themselves with them.  Art dealers supply the market.  Art-historical study makes the works the objects of a science.  Yet in all this busy activity do we encounter the work itself?"  It is interesting how many different kinds of typical activities surrounding art he categorizes under the negative term "busy activity."  Like John Dewey, he has a problem with the museum conception of art.  Unlike George Dickie, he would have no truck with a definition of art that exclusively understands it in the context of the institution of the artworld and its art-designating activities, the artworld consisting of all of the above-mentioned characters and activities.  Further, he clearly does not think that making a work available for public and private appreciation is in itself all that valuable, does not seem to value actual art maintenance (although elsewhere he talks positively of preservation), does not value the dominance of art dealers and the phenomenon of "art for the art market," and seems to be critical both the activity of connoisseurs and that of art historians.  All of this is, for him, merely busy activity.  (A Humean approach to aesthetics would be excluded, but also our contemporary highly contextualist art-historical approach.) 

The preceding paragraph had stated that the work was accessible in what he calls its "pure self-subsistence" only by removing it from all relations to other things:  it has to stand on its own.  This would seem to indicate an interest in formalism, but we quickly learn that standing on its own means something very different.  Moreover, it turns out, as we shall see, that some relations are really quite important:  a thing cannot escape its relations entirely.  The self-subsistence of art is mainly understood in terms of its independence from the artist:  the artist, who, Heidegger thinks, usually intends that the work be self-subsistent.  This artist "remains inconsequential" as compared to work (by which he means the great work), destroying himself in the creative process.  So much for art as self-expression!

The whole thing is clarified in the discussion of the Aegina sculptures in the Munich collection (these are classical Greek sculptures from the pediment of the Aegina temple).  The point is that (here, once again, in accord with Dewey) "placing them in a collection has withdrawn them from their own world."  And, further, this world has perished and this "can never be undone." (Doesn't he go too far here?  Clearly he found no problem earlier in the essay entering into the world of the peasant woman by way of Van Gogh's painting of shoes, even though that world had perished or had been radically transformed by the time Heidegger had written his essay.  Surely we can re-project the world of the work without, of course, ever completely matching the world that it originally projected.)

So now, housed in the museum, works such as these marbles "stand over against us in the realm of tradition and conservation" and "remain merely such objects":  they are a consequence "of their former self-subsistence."  This leads him to attack the art industry once again:  "the whole art industry, even if carried to the extreme and exercised in every way for the sake of works themselves, extends only to the object-being of the works" as opposed to their work-being, i.e. as opposed to treating them in their essential meaning.  This, again, seems inconsistent with the possibility addressed earlier that we could encounter a painting by Van Gogh in its work-being.  For Heidegger, the upshot of this line of inquiry is that the work belongs "within the realm that is opened up by itself" and it is there that we have a "happening of truth at work" as in, he even mentions it here, the Van Gogh case.  

It is this that introduces the architectural example.  Heidegger seems to think that he still needs to explore the question of truth. This is not surprising since his notion of truth as unconcealment is so radically different from any of the other main approaches to truth:  correspondence, coherence and pragmatist.  

On one level one might think, in talking about the temple after talking about Van Gogh's painting of shoes, that he is just moving from representational art to abstract art.  But more important is the move from easel art to public art.  The article on the origin of the work of art would be very different if it just stopped with the Van Gogh case.    

The example is a Greek temple.  But in the course of this discussion I also want to think of a secular temple, in particular the Lincoln Memorial with its statue of Abraham Lincoln. Although there is much to be said for the Greek temple as an example, the Lincoln Memorial, insofar as it is not strictly religious, can direct our attention to other applications of the example.  

So the specific Greek temple referenced, he imagines, simply stands in "the middle of the rock-cleft valley."  (I cannot think of an example that actually fits this description.)  I think Heidegger is trying to stress three things here, first that, in setting up the Greek temple, a world is set up, and so naturally it is "in the middle"; second that it's commanding presence is due to its being relatively isolated (at most it is part of a temple precinct) and is not seen as in the middle of a city; and third that it will have a profound effect, as we will see, on the rocks that surround it.  

Further, "the building encloses the figure of the god and in this concealment lets it stand out into the holy precinct through the open portico."  Phidias, the most famous Greek sculptor, was known for his Athena in the center of the Parthenon and for his Zeus at the temple of Zeus at Olympia.  But the sculpture of Lincoln by Daniel Fester French placed within the Greek-styled temple-like building designed by Henry Bacon in 1920 also works here.  The words "In this temple, as in the hearts of the people for whom he saved the Union, the memory of Abraham Lincoln in enshrined forever" appear above the statue. 

But, a reader might reply, "Lincoln is not a god."  My answer would be that the statue of Lincoln in that spot and when animated with the holy is a god in Heidegger's sense of the word.  Heidegger, after all, was an atheist.  We will see that the statue of Lincoln fits his criteria of a god every bit as much as the statue of Zeus.  

So it is said that "by means of the temple, the god is present in the temple." Perhaps it would be better to say, by means of the temple and the sculpture of the god.  The god is present as much as a god can be in a world that is without gods.  The god extends the holy precinct, which is to say that the work of the temple with its god is to transform its physical surroundings by animating them:  "it is the temple-work that first fits together and at the same time gathers around itself of the unity of those paths and relations in which birth and death, disaster and blessing, victory and disgrace, endurance and decline acquired the shape of destiny for human being."  This may seem strange here, but, after all, Heidegger is an existentialist philosopher.  So he begins phenomenologically with the things we care about most deeply, birth, death, disaster, blessing, victory, disgrace.  

The temple constitutes a holy space which is much like the stage of Greek tragedy:  it is a place where our hopes and fears can undergo cathartic ennoblement.  He had already brought up such things in discussing the peasant woman he imagined as the owner of the shoes in Van Gogh's painting (he would not admit he was imagining here:  but that is not important).  When Heidegger speaks of art bringing truth into unconcealment and of the truth of beings happening in the work, he means existential truth.  He means what is most fundamentally real in human experience: death, birth, disaster, blessing and so forth. 

I write this essay on the day after the presidential victory of Donald Trump, when America faces divides perhaps as great as any since the Civil War.  So, when Heidegger says that "the all-governing expanse of this open relational context is the world of this historical people" I find myself thinking more of the USA as a "historical people" than of his own Germany, which, to speak of the unfortunate "elephant in the room" in this discussion, was closely associated in his mind at the time he wrote the first draft of this essay with his support for the Nazi movement.  

We must not let Heidegger's moral and political failures in this regard, deep as they were, blind us, however to the insights or potential insights of this essay.  Reading great philosophy is always a matter of setting aside the material or implications we find repellent, or perhaps just not useful, and appropriating the material that has meaning for us.  And so, looking at the Lincoln Memorial, we may think of a monument built sixty years after the Civil War one that attempts to reconsecrate the destiny of a historical people much like the Parthenon of Athens build after the destruction of Athens by the Persians.  Do not we need, similarly, art that recreates the American dream out of the ruins of a traumatic presidential election?

So, what is the relationship between the great work of architecture and its surroundings?  The work changes the way we see things. This would have been particularly true for the ancient Greeks, who really believed in these religious cults, but can also be true for us even with the Greek temples, ruined as they are, to the extent that we can read ourselves back into the frame of mind of the creators, and perhaps find what Gadamer referred to as a fusion of horizons, that is between our own perspectival horizon and theirs. 

But there is also the claim that the great work of architecture transforms not only its surrounding but also its materials.  To put it briefly, art animates them, i.e. within experience.  The world comes alive when seen by way of and through the great work of art:  "this resting of the work [on its rocky ground] draws up out of the rock the mystery of that rock's clumsy yet spontaneous support."  

Let me tell a personal story to illustrate.  My wife and I were once visiting the Greek island of Naxos.  We had arrived by ferry too late to secure a hotel room and because of some confusions and mistakes ended up spending the rest of the night sitting on a park bench nodding off sometimes and pretty cold.  I had to go out onto the nearly beach to urinate, and as I stood there I suddenly became aware that I was facing the ruins of a Greek temple alone and luminescent in the moonlight.  The experience was transformative and life-changing.  My admiration and love of the ancient Greeks all seemed to be concentrated into this one experience.  

Similarly, experiencing a temple in a storm will have us experience the storm differently:  "Standing there, the building holds its ground against the storm raging above it and so first makes the storm itself manifest in its violence."  The building not only animates the world and phenomena around it, but brings out its essential nature.  This is also true for the materials out of which the building is made. Heidegger rejects the view that art is simply materials formed by craftsmanship and indicating or symbolizing some mental thing, the real work of art.  Rather the materials are animated by being in the work.  They come alive.  

"The luster and gleam of the stone, though itself apparently glowing only by the grace of the sun, yet first brings to light the light of the day, the breadth of the sky, the darkness of the night."  The stone of the building not only gains its own luster and gleam through its animation, but this is in dynamic relation to the sun, the sky and the night.  They inter-animate each other.  Without this inter-animation the work of architecture lacks soul.  "The temple's firm towering makes visible the invisible space of air."  It is not just that the temple makes negative spaces, but rather that it makes us aware of how air too is animated when perceived through the eyes of the temple, i.e. in the context of its interaction with the temple in our experience.  

Heidegger describes this process in terms of his own interpretation of the Greek word "phusis," a word that we often associated with "physics" because it is its etymological root.  But here it means something very different.  It is almost the opposite of the physicalist way of looking at things.  Phusis, for Heidegger, and perhaps for at least some Greeks, means this:  "The Greeks early called this emergent and rising [for example, of the essence of the raging sea when contrasted experientially to the repose of the temple] in itself and in all thing phusis."  

So what does phusis do? It "clears and illuminates...that on which and in which man bases his dwelling," which Heidegger calls "earth," a term for which he has, here, a highly technical meaning.   To speak with the earliest Greek philosophers, for example Thales, phusis would have both a material and a spiritual side.  When the physical element, including surrounding and the materials out of which the work is made, is illuminated by the temple set up in its midst (and made up out of it) we have a world which is not merely mechanical but is also animated. 

"Earth is that whence the arising brings back and shelters everything that arises without violation." The temple allows the air, for example, to arise into its animation as phusis, and then, if this arising is not a violation, then there is also a way in which the earth (in short, all of this animated context and materials) shelters, makes peaceful, protects:  so the earth, in its dynamic relation with the work of art and the world it exhibits is a "sheltering agent."  This kind of harmonious relation between earth, world, and work is utopian:  something we hardly ever achieve, a kind of ideal.

So, "the temple...opens up a world and at the same time sets this world back again on earth, which itself only thus emerges as native ground."  The earth only emerges as animated when the temple opens up a world, i.e. the world of ancient Greece, or perhaps of a re-unified or at least re-animated and re-consecrated America. 

Heidegger asks us to leave our framework, then, of thinking of the temple as just another thing set into a world of pre-existing "men, animals, plants and things" but rather as something that in creating a world and in creating a world/earth dynamic through creating a world also animates these things and gives them meaning.  That is expecting a lot of art, I know.  

So the temple not only gives "things their look" but also, insofar as it creates a world and a destiny for a historical people gives men "their outlook on themselves."  This is true, Heidegger insists, "as long as the god has not fled from it."  For an atheist, what this means is that the animation of the world that one accepts if one is not a strict physicalist is one which can be understood in terms of the presence of the, admittedly fictional, god.  If the god has left the Lincoln memorial (one thinks of the time Nixon came out there to speak with odd but strangely moving as well as pathetic effort to recreate the spirit of America in another time of national crisis).  

Heidegger then applies the same logic to the sculpture as to the temple:  "it is not a portrait whose purpose is to make it easier to realize how the god looks; rather, it is a work that lets the god himself be present and thus is the god himself."  This of course is idolatry and quite shocking to traditional believers, particularly to Christians.  But the point is fundamental to aesthetic atheism:  that there is meaning in religion to the extent that there is a presence of the holy as a numinous aura and a center of concentrated meaning to be found in the sculpture, temple or work of art.  But the god can leave, the numinous can be drained.   

Heidegger then launches into his discussion of the difference between setting up a work in an exhibition (going back to his anti museum theme) and "setting up in the sense of erecting a building, raising a statue, presenting a tragedy at a holy festival."  The latter form of setting up involves praise and dedication, and in setting up the work in this sense "the holy is opened up as holy and the god is invoked into the openness of his presence."  Dignity and splendor are "given to the god." 

Saturday, November 5, 2016

What is the point of Thus Spoke Zarathustra? The Convalescent.

Whenever I finish reading Thus Spoke Zarathustra I find myself asking "but what is the point?"  And I find myself often saying, "well, it is about saying yes to life."  And yet that usually seems not quite sufficient.  I always try to read the book along with Laurence Lampert's Nietzsche's Teaching which is just a wonderful commentary.  But I still come away dissatisfied.  The feeling one gets on reading the concluding chapters of the original work (setting aside the later addition of Part IV) is that of one metaphor piled on top of another.  

What is beneath all of these metaphors? We readers do not live in a world where Zarathustra, the fictional character, is real, and if Nietzsche really thought he was Zarathustra then he was already insane when he wrote the book.  I do not want to think that, and I really do think there is something to be gained from pondering these pages.  We could read this book as nothing more than a entertaining and powerful story (something like a Greek tragedy), or even as wonderful.  It is like that, and maybe any reading of it by a philosopher would be like the kind of reading Martha Nussbaum gives ancient Greek tragedies.   But the book is not exactly the same in type as a Greek tragedy:  it is also philosophy.  It raises many philosophical issues and tries to resolve them, even though in an odd way.

So what about philosophy?  Why did Nietzsche think that the doctrine of eternal recurrence was such a great idea?  My short answer is that "eternal recurrence" came to symbolize, for Nietzsche, the entirety of his philosophy.  It is "the will to power" but with some added elements or aspects.  He does this a lot.  For example, "the overman" is a metaphor that begins the book and I think it was a way of symbolizing a lot of strands of his philosophical theory tied together in one knot at this stage in his life.  These big metaphors that sum up his philosophy come up one after another in Thus Spoke Zarathustra.  He thinks of them as progressively deeper understandings of the world, each building on the previous ones.  Unfortunately, all of this is reminiscent of Rosicrucianism or Scientology:  you reach one level and there is a deeper level of knowledge, all of it mysterious, secret, full of symbolism piled on symbolism.  Is that what Nietzsche up to?  It is he just adding a lot of imagery to an insight that could be stated in more straightforward terms?  Another way of looking at this is that each new metaphor is a new angle that sheds new light on the earlier metaphors.  (Derrida does something very similar.)  One could say that "eternal recurrence" is a metaphor that sums up all of the strands of the book:  the anti-Christian message, yes to the earth, coming of the overman, will-to-power, overcoming revenge, and even the critique of German educational institutions.  More precisely, it is a synecdoche: a figure of speech, a type of metonym, in which a term or part of something refers to the whole, i.e. his whole philosophy. 

So how does one make sense of the passage that begins with Zarathustra saying to his animals "chatter on like this and let me listen.  It is so refreshing for me to hear you chattering..."?   Zarathustra likes to hear his animals chatter, and "where there is chattering, there the world lies before me like a garden."  It looks like the world is transformed into a garden by this thing called "chattering" which we might understand if we look back to what the animals were saying earlier.  We find that they are calling on him to step out of his cave because "the world awaits you like a garden."  So perhaps precisely this is "chattering" - talk about the world being a garden for the enlightened individual, or at least for the one who achieves Zarathustra's version of enlightenment.  

What is this world like?  The animals describe it: "The wind is playing with heavy fragrances that want to get to you, and all the brooks would run after you.  All things have been longing for you..."  (This all reminds me of Plato's Ion and his description of the inspiration of the poet who sees the world as a land of milk and honey.)  So, this world is playful, fragrant, and otherwise wondrous for the enlightened one: and it does this for the enlightened one , because it loves and desires him:  this is true since the enlightened one is no longer separate from this (the) world.  

Note that this world is aesthetic in the highest degree.  The world as garden could be seen as aesthetic utopia.  All of nature is transformed into something which has aura.   When Zarathustra is awakened from his seven days "as one dead"  he takes a rose apple, smells it and finds its fragrance lovely.  The animals are responding to his finding the fragrance lovely.  Moreover, these things, indeed all things now, will be his physicians:  they will heal him and help him deal with a new knowledge he has gained, a knowledge that is "bitter and hard."  So, there is also an Apollonian healing dimension to the aesthetic quality experienced by Zarathustra. Beauty would not exist if there was not also ugliness to be overcome.  

Zarathustra then says, "how lovely it is that there are words and sounds!"  Of course not all words and sounds could be lovely, and the thought that the very existence of words and sounds is lovely is a bit odd.  One could say that about anything in the right mood...."how lovely that there are snow peas and carrots!"  The explanation is that words and sounds are "rainbows and illusive bridges between things which are eternally apart."  But what can this mean?  Well, the word "apple" is a bridge to actual existent apples.  But that does not help since what we need is an illusive bridge between two things eternally apart.  Perhaps the words of Zarathustra's animals are an illusion (as are the words of all redemptive poets).  This may not be a bad thing for Nietzsche.  He often argues that illusions can be valuable, and this illusion is one that may bridge, for example, people who are in radically different psychological places.  We humans, in a sense, are eternally apart from each other, and words can sometimes bridge that gap. 

But also, one could argue, we are eternally apart from nature, and we need some illusion to bridge the gap between ourselves and nature.  Poetry (and art generally) may be what is being referred to here:  poetry can bridge the gap between ourselves and nature by way of creating a virtual world, an illusion of oneness.  When Z. then says "to every soul there belongs another world" and elaborates mysteriously that "for every soul, every other soul is an afterworld" perhaps he means that every soul faces other souls, each of which has its own worlds, and that the bridging of this gap is like the achievement of a heaven, an afterworld.  

Then he says "have not names and sounds been given to things that man might find things refreshing."  One the face of it, the answer is "no."  First, there is no god who gave names and sounds to thing.  And when men did, we have no idea whether this was to find things refreshing.  But we do know that when poets gives names and sounds to things in ways that are counter-intuitive and non-literal they do, when successful, make the world seem refreshing, or rather they refresh the world.  So, when Zarathustra says "speaking is a beautiful folly:  with that man dances over all things" he must be speaking about our poetic capacity to recreate things through poetic interpretation, an interpretation which perhaps is folly but makes like worth living, to refer back to The Birth of Tragedy.  

I just saw the Bruce Conner show at the SFMOMA.  Conner was a man of immense genius and one thing I came away from with that show was a Nietzschean sense of life.

Thursday, November 3, 2016

Two Student Comments on Collingwood

My Introduction to Aesthetics class has been discussing the Ross selection from Collingwood's Principles of Art.  I am often astonished by some of the thoughts they come up with.  Here are some thoughts on their thoughts, using their initials to refer to individual students.  I sometimes edit what they say to make more sense.  S.P.  "Collingwood emphasizes the difference [between] art and craft, whereas...Dewey would consider them to be on the same [level] as long as [they] experience.."  Dewey seeks to overcome the very craft/art dichotomy that Collingwood seeks to maintain.  But it is also true that Collingwood's view of craft takes out all possible creative element in craft, not seeing, in the way Dewey did, how a craft like car mechanics can give the mechanic "an experience" much like art.  Collingwood's dualism pushes him to see craft as something very much like what Dewey called inchoate experience.  Craft, for Collingwood, becomes a matter of simply applying a certain plan to materials in a mechanical way.  

However, on the plus side, although many would see Collingwood and Dewey as opposites since Collingwood is an idealist and Dewey a pragmatist/materialist, I see them as quite close, the one picking up whether the other leaves off.  Dewey, with all of his emphasis on the experience of the perceiver, does not, in a significant way, enter into the artist's studio and follow the creative process itself.  That is, although Dewey talks generally about the interaction between artist and her materials, and of the development between inception and final product, and even sees this process as expressive, it is Collingwood, the supposed idealist, who says "every imaginative experience is a sensuous experience raised to the imaginative level by an act of consciousness" (Ross 200).  He further writes:  "The transmuted or sensuous element in the aesthetic experience is the so-called outward element:  in the case under examination, the artist's psycho-physical activity of painting; his visual sensation of the colors and shapes of his subject, his felt gestures as he manipulates his bush, the seen shapes of paint patches that these gestures leave on his canvas.."  He adds that "every element [in the sensuous experience] comes into existence under the eyes of the painter's so far as he is a good painter...and every element in it is therefore converted into imaginative experience at birth..." (200)  Further the experience of the painter is to be distinguished from that of the aesthetically sensitive but not art-making observer of the world whose experiences are also transmuted by the activity of imagination. This person's experiences are poorer and less organized than the sensuous elements of painting, since the painter puts into his experience "the consciously performed activity of painting [the subject]":  he records the experience "of looking at [the subject' and painting it together."  (201)  That is, what he is recording on canvas is both the product of looking and the product of painting what is seen.  I think Dewey would approve of this and see it as a rich addendum to his own theory.  

J.T. observes interestingly that "Bell's definition of a good critic is similar to Collingwood's idea of an artist.  A critic must make someone feel it for themselves without telling them....[Similarly] an artist should [for Collingwood] cause the audience to experience an expression of emotion."  

Wednesday, October 26, 2016

"On Those Who Are Sublime" Nietzsche and his critique of Kant's aesthetics

Zarathustra saw a solemn person who was sublime, "an ascetic of the spirit" at whom he laughed because of his ugliness.  This chapter of TSZ deals with Nietzsche's critique of Kant (and possibly Hegel as well) on the sublime and the beautiful.  His main point is that the beautiful is more important than the sublime, although that idea only gets substance when played out in terms of the ideas of the overman and will to power.  Kant's notion of the sublime is rather odd in that, for him, when we appreciate the sublime (what he calls the dynamic sublime) we are really appreciating our own power as humans, we are appreciating the ways in which we transcend even the most terrifying aspects of nature: [from his Critique of Judgment]  "we willingly call these objects [bold, overhanging, and...threatening rocks...[etc.] sublime, because they raise the energies of the soul above their accustomed height and discover in us a faculty of resistance of quite a different kind, which gives us courage to measure ourselves against the apparent almightiness of nature" and, further, "nature is not judged to be sublime so far as it excites fear, but because it calls up that power in us...of regarding as small the things about which we are solicitous [health, money, etc.]...and of regarding its might nevertheless without any dominion over us..." ["even if the volcano destroys my home, I can rise above that":  a kind of Stoic philosophy]

This is what N. means when he speaks of the sublime person as having a "swelled chest" and being decked out with "ugly truths." The so-called "truth" of Kant's sublime man is really just a rather ugly anthropocentrism based on belief in a totally free and transcendent self or soul.  Moreover, beauty is somehow lost in all of this.  

Kant says that there are two main positive aesthetic qualities, the beautiful and the sublime, but for N., they are in dialectical competition...and the winner is not the sublime but beauty.  You would think that N., with all of his talk of the overman, would be more positive about the sublime.  Who more sublime than Nietzsche?  So the victory of beauty comes as a surprise.  But maybe that is because we usually misread Nietzsche, i.e. by way of Hitler.

Of Kant, then, Nietzsche would say:  "as yet he has not learned laughter and beauty."  That is, he takes himself too seriously.  And "out of his seriousness there also peers a savage beast - one not overcome." The sublime person is also in the act of withdrawing from the earth, which, Z. observes ironically, is not to his "taste."  

It is funny to see a reference to taste here.  Of course Kant discusses taste in a different place than he does the sublime, and he only advocates the idea that "there is no disputing about taste" with regards to that which is merely agreeable, not with regards to beauty.  It seems that N. has just misread Kant. Yet, although N. and K. agree that we may dispute about taste, K. may not be serious about that (and N. may see this.)  K. does not bother to set up or describe any disputes over taste, and one wonders what such a dispute would look like for K.  If someone says X is not beautiful and you disagree, you are free to show him (I suppose Kant thinks) that he has failed to be disinterested or to have focused on the look of purpose in the object, or has not allowed his imagination and understanding to go into free play. After all, when you say something is beautiful you are setting it up on a pedestal and expect, nay demand, that others agree. None of this seems to be much like a dispute in which people offer reasons. Instead, it all seems pretty ad hominem and detached from actually talking about the art object or other object of beauty itself.  

N.s comeback is simply: "But all of life is a dispute over taste and tasting."  (I love it that he added "and tasting" since this is very body-oriented and brings taste back from something purely mental where it seems to reside for most philosophers even today.)  The idea that all of life is a dispute over taste may be the same as the idea that whatever we are doing we are setting up values in opposition to the values of others.  We dispute, we argue, and that is what life is about, and this is true even with regards to morality. 

The claim extends aesthetics to all of life:  quite a radical claim. (So much for philosophy's relegation of aesthetics to backwaters.) To make it, N. must expand his notion of taste.  He does this when he says it is "at the same time weight and scales and weigher." These are the things we dispute over.  Moreover life is worthless (or at least not quite human) if we try to live without disputing over these things, over how valuable something is, over what scales to use in measuring value, and over the value of the person who does the weighing of value.  

So, for Z., the sublime person only becomes beautiful or obtains beauty when he gets tired of the anthropocentrism of his take on the sublime.  That sort of person would then be "tasteful" to Z.  That is, such a person has to turn "away from himself" and, of course, following Zs line, he must "jump over his shadow - ...into his sun." That is, he must overcome that miniscule thing which he considers his ego and find his true essence, which what would illuminate: essence can be seen as the overman, but not that it is individualize: his sun.  Z. does not want followers, or rather he only wants followers who follow their suns.

Nietzsche reiterates: "his [the so called sublime person's] happiness should smell of the earth, and not of contempt for the earth."  Kant would have us praise our transcendent souls in the experience of the sublime, but this is not to say "yes" to the earth, which, as we know, is the main message of Z.  Of Kant, and similar philosophers, like Hegel:   "He subdued monsters and riddles:  but he must still redeem his own monsters and riddles, changing them into heavenly children."  All virtues come from what was previously considered vice.  Further:  "As yet his knowledge has not learned to smile and to be without jealousy; as yet, his torrential passion has not become still in beauty."  Beauty will come when the passion of the hero philosopher is transformed into a serenity in which a smile is possible.  He must transform that which within himself would normally be called "evil."  And of course he must overcome, or transform, revenge [the greatest evil]...such an important move for Nietzsche. 

So desire is submerged not in satiety but in beauty, and the graciousness of the great-souled person is suffused with grace. Kant encourages us to be heroes, but the most difficult thing for the hero is to achieve the beautiful:  "No violent will can attain the beautiful by exertion."  Beauty is a matter of subtlety.  

One often associates Nietzsche with the Dionysian alone, but here is a call to the Apollonian as well.  One even imagines the traditional notion of Greek beauty that N. had overcome in his first book coming back in a way.  In Birth of Tragedy we learn that the Apollonian alone is not enough for great art.  But here we find that the sublime have to: "stand with relaxed muscles and unharnessed will" like a statue of Apollo, and that this is their most difficult task.  If you think you are sublime, you are caught up in ego, but to respond to this would be to unharness your will and relax your heroic muscles.  

Now we are prepared for a definition of beauty:  "When power becomes gracious and descends into the visible - such descent I call beauty."  Plato had seen beauty as a matter of ascent:  ascent to the Form of beauty.  N. gives primacy to will to power.  Will to power is not always cruel: sometimes, at its best, it is gracious, gift-giving, and this involves a descent from heights into the realm of the visible.  Beauty then is concentrated visible power found in the gift. The source of the gift determines the power of the beauty.  Thus "there is nobody from whom I want beauty as much as from you who are powerful," to which he adds that the kindness of the powerful should be their final "self-conquest."  (There is no separation of ethics and aesthetics here!)  Grace, graciousness, the creatively powerful individual, the hero of will-lessness, that which conquers itself:  these things form the new conceptual nexus of beauty.  We haven't seen a vision of beauty like this before, or since.  

The powerful (i.e. the powerful in creative action) are capable of "all evil" but then it follows that they should give forth good, a good that is quite different from that which comes out of people who are weak in creative power, and who think they are good just because they have no claws.  The gracious hero is then compared to a column which grows "more beautiful and gentle" and also internally harder and "more enduring" as it ascends.  

So, in conclusion, the sublime person (he who has accepted and lives by Kant's notion of the sublime) only can hope to "become beautiful one day" and thus have "godlike desires."  Although he  would then be vain,  he would would be suitable for adoration. The soul's secret is that only when she has been abandoned by the hero can she be approached by the "overhero."  The chapter ends here.

Thursday, October 20, 2016

Nietzsche's attack on God and gods in "Upon the Blessed Isles"

This is part of an ongoing series of blog posts on what I call "aesthetic atheism."  You can see the other posts by using the index function on my blog site.  

In "Upon the Blessed Isles" Zarathustra begins by observing to his disciples that his teachings are like ripe figs that are falling to them and that, in this autumn period, it is "beautiful to look out upon distant seas" i.e. upon that which transcends ordinary experience. Before, people mentioned "God" when they looked out onto such seas, but now it is "overman."  So it is clear that "overman" is to replace "God."  This is followed by a series of aphorism that mainly begin with the line: "God is a conjecture."  This reminds us that God is a hypothesis, not an established reality, a hypothesis set up to serve a purpose.

In the first, Zarathustra encourages his disciples not to conjecture beyond their creative wills.  Since they could not create a god, they should not speak to him of any gods.  But they could create the overman, or recreate themselves as fathers or grandfathers of the overman.  

In the second, he encourages his disciples to limit their conjectures to the thinkable, and, he observes, they could not "think a god." What is "thinkable for man" really can be, from his materialist perspective, no other than what is visible to or even feelable by man.  Previous attempts to think God only seemed to be successful insofar as they denied that our cognitive faculties are faculties of our body.  Instead, "You should think through your own senses to their consequences."  The main consequence of the fact that we access the world through our senses is that immaterial entities make no sense (at least not as an explanation for creativity).  Since we cannot get beyond our bodies we cannot think a being without body, particularly one that has all of the other traditional attributes of God, i.e. all-knowing, all-powerful, all-good, creator of universe. Traditional believers also often say we cannot think God, since we are finite and God is infinite.  Nietzsche and they are in accord about this, except he would go further.  

The next paragraph seems to advocate a kind of idealism:  "And what you have called world, that shall be created only by you." However this is not a Berkeleyan idealism.  Rather, it is one that says:  the world we experience is the one we deal with and this world can be approached in different ways.  One way could be life- affirming, and this way would recognize that whatever we experience is based on our interpretations.  We may be unconscious of this, but when we become conscious of it we recognize that our reason, image, will and love is "realized."  It is so realized when and if we approach this process in an affirmative way. 

Nietzsche refers to the seeker here as a "lover of knowledge":  such a lover creates his/her world in the sense of constructing that world under his/her interpretation, and in a positive way for her "bliss."  It is only through having this hope, i.e. of an affirmative creation/interpretation of one's world, that the lover of knowledge (the philosopher) can "bear life."  The alternative would be a hopeless world that is "incomprehensible" or "irrational."  

The next passage is the most famous.  Zarathustra provides us with an argument against the existence of gods!  But he initiates this proof not by emphasizing its rationality but by insisting that he is revealing his heart entirely to his friends.  This is the argument. (Admittedly it will appear at first quite bizarre, but it needs to be understood in terms of the rest of the chapter!)  

"if there were gods, how could I endure not to be a god!  Hence there are no gods."  The premise indicates that Zarathustra (and presumably all "free spirits" and "noble" individuals) could not endure not being a god if there were indeed gods.  Why?  Because there would be a limit to his accomplishment, his creativity.  We will see from later passages that the problem with the existence of God or god is not envy so much as limitation of one's creative powers.  A god is someone who creates a world.  God even more so is the only creator, so the hypotheses goes, of our world. Remember that in the last paragraph we found that hope for a philosopher only exists in being able to create his/her own world through his/her body, will, and senses, and under his/her own interpretation.

But what about the inference:  "Hence there are no gods"?  The intervening premises must be something like:  (1) human creativity would be impossible if there were gods, and (2) it is obvious that human creativity exists, for example that Nietzsche is creating a book titled Thus Spoke Zarathustra.  So let us then consider the first premise.

In Plato's Ion creativity is understood as coming through divine inspiration of a dramatic sort.  When the poet is inspired, God is literally speaking through his or her mouth.  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 then worship something human in this imagined entity.  (Yes, Nietzsche and Marx are in the same boat on this one.)  It is better to recognize our own creativity in ourselves than in God.  The inference can be drawn that there are no gods from the very fact of human creativity; it is we who create worlds.  Of course we do not create the literal physical world but we do create the worlds we experience or the world as we experience it, not God or the gods. (The explanation of the origins of the physical world can be left to science.)  Moreover, when I draw this conclusion, the conclusion can "draw me":  i.e. I can now be shaped by this recognition.  Thus the God conjectured, once thoroughly understood, would entail either great agony or death, i.e. death as a creative individual.  And if you take faith in his own creative powers away from the creative individual then he might as well be dead.

The problem is elaborated in the next paragraph:  the idea of "God" makes everything crooked since it denies the reality of impermanence.  Nietzsche talks about this thought as sending him into a "dizzy whirl" and making him vomit. The idea is simply that any positing of the One (as in Parmenides and Plotinus) and the Permanent (as in traditional views of God) is sickening when not seen as a parable, and even then, it is not as good a parable for man as those that allow for time and becoming.  These later are denied by these thinkers of permanence. So the problem with the existence of God is that it fails to praise and justify the impermanence needed for creativity. But why is impermanence needed.  See below. 

The main reason for religion is redemption from suffering. Nietzsche is not opposed to redemption or even to religion. Zarathustra says, "Creation -  that is the great redemption of suffering."  But the mistake is to think that the creation in question is that of God or gods.  First and fundamentally creation needs not only change and becoming, which cannot come from an unchanging god, but also suffering.  You are not going to get any creation without suffering:  all creative artists, philosophers, scientists know that.  So why speak of God, who cannot suffer, as a creator?  "To be a child who is newly born, the creator must also want to be a mother who gives birth and the pans of the birth-giver."  If you want the birth you will the pains.

Nietzsche follows this with a passage that could easily be misunderstood as advocating a theory of reincarnation.  It does not, and it cannot.  Actually the paragraph is a preview of the doctrine of eternal recurrence and its fundamental connection with the doctrine of will to power.  Zarathustra says:  "Verily, through a hundred souls I have already passed on my way, and through a hundred cradles and birth pangs."  The idea connects with the previous paragraph:  the birth pangs in the creative process happen again and again with the writing of each book, the painting of each painting. We are not talking about afterlives but about this life.   "But thus my creative will, my destiny, wills it" says Zarathustra, which simply means that my will to power is my will to create even through the pangs that go with the creative process.  

In the next paragraph Zarathustra insists that my will (when it wills in this creative way) liberates me from my suffering and, in doing so, brings joy.  To will in this instance simply means to create. Thus if we could neither will nor value nor create any more we could only feel "great weariness."  This is not only true in the arts but also in the pursuit of knowledge, as Nietzsche realizes.  There is innocence in my knowledge, says Zarathustra, because "the will to beget is in it":  i.e. my knowledge (the knowledge gained by the Nietzschean free spirit) is not knowledge if it is just a reflection, it is fresh and innocent only insofar as it creates:  it does not just discover, it also produces at the same time.  In conclusion then, Zarathustra asserts that his creative will lured him away from God and gods and asks rhetorically: "what could one create if gods existed?"  The answer is nothing.  This comment rounds out the argument.  Once I recognize that it is I and not God or gods that create then I need no longer believe in them:  moreover, I could not create anything if God was the creator.  Either God or me.  But my creativity is obvious to me, God's is a mere conjecture.

So my will to create is directed toward man as the sculptor's hammer to a stone, creating, like Michelangelo, the image that sleeps in the stone.  This image is "the image of my images" in that, in creating myself, I create myself as a creator.  And, as Nietzsche constantly reminds us, the images I create and also reveal sleep in the "hardest, the ugliest stone."  They come out of  passions and drives that "the good" cannot approve.  Damage may result from the creative process and yet in the effort to perfect man (or man in myself) the beauty of the overman is present as a shadow, and this, in all of its possibility and potential, replaces God and the gods.  

Aesthetic atheism does not reject religion but finds a successor concept to religion in the idea of man (man and woman, of course) as creator both of great works, of worlds, but also of him/herself.  It finds redemption in this.