Nietzsche. Eternal return: philosophical ideas, analysis, rationale

2024 Author: Henry Conors | [email protected]. Last modified: 2024-02-12 02:41

The myth of the eternal return says that everything always comes back. That is why every person is responsible for his actions, because he will certainly be rewarded.

Nietzsche's concept of eternal return is one of the fundamental ideas of his philosophy. The author used it to denote the highest form of life affirmation.

The essence of the theory

Nietzsche came to the idea of eternal return based on two needs he had. The first of these was the need to give an explanation to this world. The second is the need for its adoption.

The thought of creating the theory of eternal return Nietzsche was so gripped that he decided to present it not in an ordinary philosophical treatise, but in a majestic dithyrambic poem. Nietzsche called his myth of the eternal return "Thus Spoke Zarathustra".

The time of creation of this theory is February, as well as June and early July 1883, when the author worked in Rapallo, and also February 1884 - in thiswhile Nietzsche was in Sils. The work he created was new and exciting. Moreover, the main part of this work described the ideas of the eternal return of F. Nietzsche, in which the concept of the Superman found its approval. The author introduced them in the third part of the work.

The creation of Nietzsche's theory of eternal return has its own backstory. At one time, the German philosopher and economist Eugene Dühring expressed the idea that our Universe may well turn out to be a combination of several of the most elementary particles. All this suggested that the general world process is a kind of kaleidoscope of reasonable combinations that have their limits. Consequently, numerous rearrangements of the system must certainly lead to obtaining such a Universe, which will be identical to the one that has already taken place before. In other words, the world process is nothing more than a cyclic repetition of what has already happened once.

Dühring further refuted his hypothesis. He suggested that the number of combinations of the universe goes to infinity when counting.

Nevertheless, this idea literally struck Nietzsche. And he, on the basis of Dühring's statements, began to believe that the basis of being is a limited number of biological force quanta. These elements are in relation to each other in a constant struggle, as a result of which their separate combinations are formed. And due to the fact that the number of quanta is a constant value, from time to time combinations must arise that have already taken place in the past. Thus, Nietzsche's eternal return can be briefly explained.

According to the author of this idea, existence in reality has no meaning and purpose. It repeats over and over again. Moreover, this process is inevitable. And this being never passes into non-being. Along with this, the person himself repeats himself. Consequently, in nature there is simply no heavenly life, which we call the other world. Every moment is eternal, as it will inevitably return. Thus Nietzsche substantiated the idea of eternal return. He formulated his thought in 341 aphorisms of the Gay Science. He outlined it in the form of a story about a certain demon. He appeared to the thinker, who was in solitude, and invited him to realize that the life of the latter will certainly be repeated an infinite number of times, and at the same time to the smallest detail. And here the question arises about the attitude to this idea. Does it shock the thinker? Will he curse the messenger? Or maybe he will perceive such a message with reverence, internally transformed from this? The author left this question open without giving any answer to it. This is Nietzsche's theory of eternal return in its brief form.

Philosophical aspects

A feature of Nietzsche's idea of eternal return is its internal contradictory nature. The theory of this German thinker contains mutually exclusive and opposing attitudes. At the same time, when combined, all these antonymic aspects do not take on a dialectical character. In other words, synthesis and removal of contradictions in this case does not occur. However, suchis the main feature of Nietzsche's philosophical style. And it was in the idea of the eternal return that this specific feature of the scientist manifested itself in full measure.

Anthropological and cosmological aspects of the theory

With his idea of eternal return, Nietzsche is trying to comprehend the existence of the world in time, at the same time taking up the definition of new guidelines for human existence. That is why this teaching of Nietzsche can be attributed simultaneously to several areas. Namely, ontology, ethics, cosmology, as well as anthropology.

So, on the one hand, in this theory the author talks about the fundamental laws of the universe, arguing that everything can repeat itself countless times. On the other hand, Nietzsche shifted the focus from cosmology and ontology to human existence, giving people a new direction. It defines knowledge not about the existing world as such, but about the way of being in it.

All this leads to the fact that the cosmological aspect begins to point to the meaninglessness of life. After all, everything repeats in it, and no changes occur. In the eternity of the time span, everything remains as it was originally.

As for the anthropological aspect, it acts as a kind of "new center of gravity" of human existence. Such a direction should indicate to people that each time they should act in such a way that they can wish for an endless repetition of any moment of their lives. And if in the first case the idea of eternal recurrence points to an absolutethe meaninglessness of being, then in the second, on the contrary, endows it with a comprehensive meaning and novelty.

In turn, in Nietzsche's idea one can observe the bifurcation of the ontological aspect into two antonymous directions. The author of the theory seeks to prevent its metaphysical and speculative interpretation. He tries to present his teaching as a natural scientific fact. To do this, he has to appeal to the achievements of mathematics and physics of that time. However, it is impossible to prove the theory of Nietzsche's eternal return with the help of exact sciences. And the author, in the end, himself realized this.

Metaphysical and post-metaphysical aspects of the theory

Disputes about Nietzsche's teachings were constantly present in the circles of scientists. They do not subside even today. It is difficult for researchers to decide on a single point of view on the metaphysical aspect of the theory.

For example, M. Heidegger believes that Nietzsche's teaching has features of metaphysics. But it simply could not be otherwise, because the idea of the eternal return concerns being. And this concept has always been and will remain a purely metaphysical concept.

Going beyond these boundaries is possible only in the case of radical deontologization. And these paths are outlined by F. Nietzsche himself. In his teaching one can see an attempt to bring philosophy beyond the scope of the metaphysical circle of questions that consider being as such.

However, this problem has not been fully resolved. Moreover, the idea of Nietzsche's eternal return is at the same time not only metaphysical, but also post-metaphysical. After all, on the one hand, its author raises the question of being inin general. At the same time, the thinker talks about those things that are significantly superior to the experience that humanity has. However, on the other hand, in Nietzsche's law of eternal return one can observe a radical defeat of the transcendent, which is the primordial and inalienable sphere of metaphysics. When presenting his theory, the author transferred the existential and ontological "center of gravity" from the supersensitive and otherworldly to the immanent. At the same time, the last concept does not at all play the role of the negative of the transcendent in Nietzsche.

The doctrine of the eternal return affirms the transformation of the immanent. It already ceases to be realized as a sphere of only limited, finite, untrue and apparent being. The Teaching reveals eternity in the immanent. At the same time, it does not at all lose its temporary character. In this regard, it is wrong to interpret the philosophy of the eternal return of F. Nietzsche as “inverted Platonism”. The author of the idea blurs the lines between the temporal and the timeless, the finite and the infinite, the immanent and the transcendent.

From this we can conclude that the idea of eternal return, despite the fact that it remains within the limits of the metaphysical way of constructing thought, makes an impressive breakthrough towards post-metaphysical philosophy.

Identity and difference of theory

These two aspects are also present in the idea of eternal return in the teachings of F. Nietzsche. On one level, this thought implies identity, and on another, difference. The first of these is called exoteric. Most readers are familiar with the idea of eternal return precisely in connection withthe assertion contained in it about the endless repetition of the same. However, when considering draft notes, one can come across a completely different understanding of the teaching. In them, the author points out that the life and destiny of a person should be his transformation through thousands of souls. Such a series is a process of losing one's identity, rejecting identity, and asserting differences. At the same time, eternal renewal concerns precisely the series that is formed by difference. Personal identity and the circumstances that gave rise to it play no role in this.

It is worth noting that this aspect of Nietzsche's idea of eternal return is considered the most complex and also little known.

A new word or a return to ancient teachings?

How original are Nietzsche's ideas? The origins of the teachings of the German thinker can be found in antiquity. That is why its originality may well be questioned or completely denied. Most likely, the philosopher did not say anything new. He only repeated what had already been known for many centuries before him.

However, there is also the opposite opinion. According to him, such an idea is not characteristic of the ancient worldview. The Romans and Greeks developed the idea of a cyclic structure of history and time. However, this cannot in any way be regarded as analogous to Nietzsche's teachings. The cyclic model of time implies a repetition of a certain order of being and the principles that are used in its organization.

The classical philologist Nietzsche was familiar with many ancient sources. SpiritRoman and Greek culture, he felt deeply enough. But the Christian worldview was no less significant for the philosopher. That is why the gospel element is also visible in Nietzsche's teaching. It is a motive that affirms existence in all its manifestations, the willful acceptance of fate, the rejection of retribution and condemnation.

Mythical and philosophical aspects

In his teaching, Nietzsche appears in two forms at once. The first of these is the role of the philosopher, and the second is the creator of myths.

The second of these two directions is also spoken from the lips of the protagonist. According to Zarathustra, the eternal return is a myth that can change the existence and consciousness of those people who find in themselves the determination and strength to accept this idea as the basis of their being.

Estemology and ontology in this case are not of decisive importance. Zarathustra does not raise questions of knowledge and being. He doesn't try to prove anything. It only creates new values. However, to say that the idea of eternal return is just a myth is fundamentally wrong.

When writing his draft notes, Nietzsche acts as a philosopher. He connected his doctrine of the eternal return with the problems of becoming and being, morality and value. And these questions concern the philosophical sphere. Moreover, they are very closely intertwined with the mythical direction.

A new hope?

The idea put forward by Nietzsche can be viewed from different points of view. At the same time, it is considered a blessing andcurse, joy, and deadly doctrine. The teaching of the German thinker is the greatest affirmation of being. At the same time, it also contains a nihilistic aspect that deprives existence of any meaning. Only people with a superficial mind can accept this idea immediately and without hesitation. For them, this thought will provide the opportunity to indulge in their vulgar and petty entertainments with an absolutely clear conscience.

Literally everything comes back. This also applies to the insignificance of the last man. That is why the thought of the eternal return can cause not only the joy of life, but also the greatest disgust for it.

Thus, Nietzsche's teaching is internally ambivalent. It contains both a life-affirming aspect and a nihilistic negative moment. Moreover, it is impossible to separate them from one another.

Teaching about the Superman

Nietzsche thought his idea of eternal return was too heavy for readers. That is why he created the doctrine of the Superman, who is the only possible teacher of people. But not everyone can bear this teaching. That is why there is a need to create a new man. To do this, people will have to rise above themselves and see the insignificance of what they previously considered important and great. Only in this way will the Superman appear. Moreover, this individual is not at all an abstract being. This is the one who has risen above the man and in all his qualities left him far behind him.

Such a creature is able to control its mind and will. At the same time, itdespises the human world. In order to improve his actions and thoughts, the Superman has to go to the mountains. There, being alone, he comprehends the meaning of life.

Nietzsche was convinced that everyone who wants to get closer to the ideal needs to change their worldview. After that, it will become clear to a person that the world of people is despised. And only by moving away from him, you can focus on your thoughts, as well as embark on the path of perfection.

According to Nietzsche, man is a "sickness of the Earth". In him, nature has laid something wrong and erroneous. That is why the birth of the Superman is so important. He embodies the meaning of life and conquers being. One of the main characteristics of this creature is honesty.

The main problem of man, according to Nietzsche, is the weakness of his spirit. People need to strive for life. However, they should not find solace in religion or pleasure. In turn, life represents the will to power. The struggle is manifested in the battle for the formation of a new person who can be called ideal. It is the will to power that causes the desire to become better and higher than others, rising above the crowd due to talent and intelligence. But such a phenomenon does not act as natural selection, in the process of which only vile and cunning opportunists survive. This is the birth of the Superman.

Promising of the theory

Adequately perceive the idea of eternal return can only be the person who fully perceives the contradictory combinations of the most diverse aspects in it. Absolutization andisolation of one of the many moments of the theory will lead to the error of relativization and dogmanization.

It is noted that the idea of eternal return says nothing about the world, because all its content is reduced to the search for new guidelines for human existence. And precisely because of this, Nietzsche's legacy cannot be considered promising.

We covered Nietzsche's idea of eternal return briefly.