Video Creator’s Channel Jordan B Peterson

Nietzsche Talking About The European State Of Mind At

the end of the 19th century., so Nietzsche UK well, we re in this terrible situation, right God is dead, we ve killed him, what does that mean Well, we ve taken our evolved metaphysics which structures our moral viewpoint and undermined it by rational criticism

Peculiar Move Philosophically Because It Was Never Established

on rational grounds anyways.. We ve undermined it rationally and replaced it with, well, nothing, nothing. What

S The Consequence Of That Well, He

outlines that here. UK what is great, one must either be silent or speak with greatness. And you can think about this as a prophesy on the events of World War I and World War UK and the Gulag Archipelago and the 60 million people dead in the Soviet Union and the whole unfolding of 20th century history and the great ideological battles that characterized that unfolding. .

So This Is Something Nietzsche Sees Coming

and knows why. He UK of What is great, one must either be silent or speak with greatness. With greatness. That means cynically and with innocence.

What I Relate Of The History Of

the next two centuries., I describe what is coming, what can no longer come differently. . The advent of Nihilism, right, the belief in nothing. Our whole European culture is moving for some time now with a tortured tension that

S Growing From Decade To Decade As Towards A

catastrophe, restlessly, violently, headlong like a river that wants to reach the end that no longer reflects. IT s afraid to reflect. He that speaks here has conversely done nothing so far but to reflect as a philosopher and solitary by instinct who has found his advantage in standing aside outside.

Why Does The Advent Of Nihilism Become

necessary. Well, because the values. We ve had hitherto thus draw their final consequence because Nihilism represents the ultimate logical conclusion of our great values and ideals Because we must experience nihilism before we can find out what value these values really have. We require at some time new values.

Nihilism Stands At The Door.

Whence comes this uncanniest of all guests. Nihilism, right Your beliefs are undermined once, what s the consequence of that Well, one consequence is the belief is undermined. The.

Other Consequence Is More Metaphysical, Which

UK fooled once, you no longer have the belief. But maybe it s even worse than that because human beings can generalize. Fooled once, you never have any, you no longer have any belief in beliefs, which means you say something like UK I don t care what you think, doesn

T Matter What You Think, The World Is Such

a terrible place that no interpretation whatsoever can possibly suffice.. That s nihilism. No meaning system Whatsoever can possibly suffice.

Well, What

s the flaw Well, the flaw UK well. Of course, no system of coherent belief can suffice because most of the world s transcendent. You can

T Encapsulate Everything That Is, In Your

sphere of belief and what you might say then is that if you ever believe that what you believe is what should support you, the facts you know say, or the interpretation you place on the world, then your faith is badly misplaced. You don’t believe in what you believe, you believe in something that s deeper than that And so then you see what s wrong with Tolstoy, right, and Tolstoy s story and Tolstoy says, accounting for his collapse in the stability of Christian belief, he UK this all happened, this collapse of my belief, when I was not yet 50 years old.

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I should have been considered a completely. Happy man. . I had a good, loving, beloved wife, fine children and a large estate growing and expanding without any effort on my part.

.

I was respected by friends and acquaintances, praised by strangers and could claim a certain renown. . I was not physically nor mentally unhealthy. On the contrary, I enjoyed a physical and mental vigour I had rarely encountered among others my age.

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I could keep up with the peasants working in the fields and work eight and ten hours at a stretch without suffering any After-effects from the strain. And in such a state of affairs. , I came to a point where I could not live and even though I feared death. , I had to employ ruses against myself to keep from committing suicide.

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It was as though I had lived a little, wandered a little until I came to a precipice, and I clearly saw that. was nothing ahead except ruin. And. There was no stopping or turning back, no closing my eyes, so that I would not see that there was nothing ahead except the deception of life and of happiness and of the reality of suffering and death, of complete annihilation.

I Grew Sick Of Life.

Some irresistible force was leading me to somehow get rid of it. . This thought was such a temptation that I had to use cunning against myself in order not to go through with it. .

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And There.

I was, a fortunate man carrying a rope from my room where I was alone every night as I undressed so that I would not hang myself from the beam between the closets. And. I quit going hunting with a gun so that I would not be too easily tempted to rid myself of life. I myself did not know what I.

Wanted, Was Afraid Of Life.

I struggled to get rid of it. Yet I hoped for something from it. My position was terrible. I knew that I could find nothing in the way of rational knowledge except a denial of life and in faith I could find nothing except a denial of reason.

And For Me.

This was even more impossible than a denial of life. . according to rational knowledge, it followed that life is evil and people know it. I described my spiritual condition to myself.

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In This Uk My Life Is

some kind of stupid and evil practical joke that someone is playing on me.. In spite of the fact that I did not acknowledge the existence of any someone who might have created me, the notion that someone brought me into the world as a stupid and evil joke seemed to be the most natural way to. Describe my condition,. I could not be deceived.

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All is vanity, happy is he who s never been born, death is better than life, we must rid ourselves of life. . Having realized all the stupidity of the joke that is being played on us, and seeing that the blessings of the dead are greater than those of the living and that it

S Better Not To Exist, The Strong Act And

put an end to this stupid joke and they use any means of doing it a rope around the neck, water, a knife in the heart or a train. Now the interesting thing about this, I think, is first of all, a Russian wrote it; and second of all, it was written in the late 1900s. And even more particularly is that you note that when the strong act, using a rope around the neck, water, a knife in the heart and a train, well, Tolstoy s talking about suicide.

There

s no necessary reason to presume that this should only be violence engendered against the self, right. If life is a stupid and evil joke, then what s stopping you from benevolently putting an end to the suffering of others, right Benevolently. In theory, at least.

Well, You Know That

s one perspective, right, but then there s always the perspective of the lady who went to see the psychiatrist in UK Eliot s poem, which UK well, if when your eyes are open life appears as nothing but suffering and pain to you, it could be that that is how life is. But it could also be that there

S Something Wrong With The Way That You

re looking at the world. . And in some ways, that s a much more humble perspective, right, because the alternative UK well, I know what

S Going On And I Just Look Out There

and theres the world and I ve pretty much got it, like I know what it means and what it means is pointless suffering and pain and that s my model and I don’t see any reason to question it. But then the alternative UK well, wait a second, there

S Always The Possibility That I Don

t know absolutely everything and this final and horrible judgment that I m placing on the conditions of existence could conceivably be misplaced, given the sort of presumptuousness of the claim, right. I m in a position to render final judgment on the moral value of existence as such.

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It seems to me reasonable to presume that that s not the kind of statement that you should easily make And I remember when George Bush launched his most recent war, the initial terminology, I think this was for the Afghanistan battle, UK Operation Infinite Justice. But. He retracted that phrase after a number of religious leaders objected to its kind of presumptuousness

Which I Thought Was Quite Reasonable Because Infinite

justice is something that most people should probably not hope for, right, because you never know precisely what infinite justice means because it might just mean that every bloody mistake youve ever made, you re going to pay for. And I suppose that would be just as applicable to George W. Bush as it would to anybody else.

And Then Milton Again Describes The Development

of this adversarial spirit. He UK first, pride, pride and worse, ambition, threw me down. . That s Satan

S Lament When He

s in Hell. And Milton s description of Hell is extremely interesting. He UK.

The Reason That Hell Is Characterized By Its

structure is not so much because of its nature precisely, its because of its distance from the good. So the farther you are away, say, from what constitutes the good, the more suffering is endemic to that state. So. It

S The Distance Away From Something That

constitutes the suffering. And then Milton UK it s very interesting to do an analysis of Satan s character and the notion of Hell per se because how in the world can you reconcile the idea of a good God with the notion of this continual suffering. Milton UK well, Satan can step out of Hell in one moment, all he has to do is admit that he was wrong.

And That

s the one thing that he will not do under. any circumstances whatsoever SO then we put one more twist on the story and we say something like UK UK We already know that part of the reason that people have belief systems is so that they can structure their interactions with the world. . It

S A Tool Box, Say.

We re playing a game, we share the rules, that s fine, we can cooperate with one another. It could be other than it is, but it

S The Way It Is And It Works

for us, thats fine. There s nothing absolute about it except that a structure like that is necessary. Now whenever there

S A Threat To That Shared View

of the world, well. Then we re afraid and for good reason and it s not surprising under those circumstances that we fight to defend what we ve made ours.

But Then You Say, Say You

adopt this perspective, right, and its this vengeful desire to. destroy that extends beyond other individuals and beyond society even to the structure of experience as such. And then you UK well, what

S The Best Mask For That And How

do these two processes sort of interact And you UK well, the most efficient way to do terrible things is to mask them with the highest order of morality and thats precisely what the totalitarian does. SO that way, he gets to have his cake and eat it too.

Summary

Nietzsche talking about the European state of mind at the end of the 19th century . He outlines that here.& UK what is great, one must either be silent or speak with greatness . And you can think about this as a prophesy on the events of World War I and World War UK and the Gulag Archipelago and the 60 million people dead in the Soviet Union and the whole unfolding of 20th century history and the great ideological battles that characterized that unfolding.& So this is something Nietzsche sees coming and knows why.& Our whole European culture is moving for some time now with a tortured tension that&s growing from decade to decade as towards a catastrophe, restlessly, violently, headlong like a river that wants to reach the end that no longer reflects.& He that speaks here has conversely done nothing so far but to reflect as a philosopher and solitary by instinct who has found his advantage in standing aside outside.& The advent of nihilism becomes necessary.&…. Click here to read more and watch the full video