Losurdo, D. (2002) Nietzsche, the Aristocratic Rebel: Intellectual Biography and Critical Balance-Sheet. Brill, 2020. p. 711-745

The meaning of this statement is that since, as Nietzsche says, "the belief in the Christian God has become unbelievable", everything that was "built upon this faith, propped up by it, grown into it", including "the whole [...] European morality", is bound to "collapse". [1] He also used the term race in the ethnic meaning and in this sense he supported the idea of mixing specific races which he considered to be of high quality (for example he proposed that Germans should mix with Slavs [63]). Despite occasional reverence for ancient Germanic conquests and his identification of upper class with blond, dolichocephalic type, [95] Nietzsche's ideas do not have much in common with Nordicism. He occasionally also praised non-European cultures, such as Moors, Incas and Aztecs, claiming that they were superior to their European conquerors. [110] [111] In The Dawn of Day he also proposed mass immigration of Chinese to Europe claiming that they would bring "modes of living and thinking, which would be found very suitable for industrious ants" and help "imbue this fretful and restless Europe with some of their Asiatic calmness and contemplation, and—what is perhaps most needful of all—their Asiatic stability." [112] While Nietzsche’s thoughts on the subject are often vague, he did occasionally use very harsh language, calling for "the annihilation of the decadent races" and "millions of deformed". [113] Dombowsky, D., Cameron, F. (2008) Political Writings of Friedrich Nietzsche: An Edited Anthology. Palgrave Macmillan, 2008. p. 172 Gundry, S. N. "Death of God Theology" in Evangelical Dictionary of Theology, ed. Walter A. Elwell, Grand Rapids: Baker (2001), p. 327.God is dead" (German: Gott ist tot ⓘ; also known as the death of God) is a statement made by the German philosopher Friedrich Nietzsche. The first instance of this statement in Nietzsche's writings is in his 1882 The Gay Science, where it appears three times. [note 1] The phrase also appears in Nietzsche's Thus Spoke Zarathustra. Since Martin Heidegger at least, the concepts of the will to power ( Wille zur Macht), of Übermensch and of the thought of Eternal Recurrence have been inextricably linked. According to Heidegger's interpretation, one can not be thought without the others. During Nazi Germany, Alfred Baeumler attempted to separate the concepts, claiming that the Eternal Recurrence was only an "existential experience" that, if taken seriously, would endanger the possibility of a "will to power"— deliberately misinterpreted, by the Nazis, as a "will for domination". [3] Baeumler attempted to interpret the "will to power" along Social Darwinist lines, an interpretation refuted by Heidegger in his 1930s courses on Nietzsche.

A German philosopher, scholar, and critic of culture, Friedrich Nietzsche is an extremely influential figure for modern thinkers. Nietzsche may have encountered the idea of the Eternal Recurrence in the works of Heinrich Heine, who speculated that one day a person would be born with the same thought-processes as himself, and that the same applied to every other individual. Although he admired Heine he never mentions him in connection with this idea. [7] Nietzsche put forth his theory in The Gay Science and developed in Thus Spoke Zarathustra. Schopenhauer directly influenced this theory. [8] The above two passages, which occur in close succession in The Gay Science, reflect the fact that Nietzsche went as far as to question the value of truth-seeking as an activity. Man manages to live only because of immense self-deception, Nietzsche thought, so the act of seeking the capital-T truth might ultimately be another covert form of life-denial.

Dive Down The Rabbit Hole

Nietzsche was an advocate of European colonialism, seeing it as a way to solve the overpopulation problem, pacify the rebellious working class, and rejuvenate the decadent European culture. European expansion and global domination were part of his "great politics". He noted that in colonies, Europeans often act as ruthless conquerors, unconstrained by Christian morality and democratic values, which he saw as a liberated, healthy instinct. [143] He had even shown some initial interest in his brother-in-law's colonial project in Paraguay, Nueva Germania, despite the huge political differences between them, and for a while in the mid-1880s also considered migrating to a Swiss colony in Oaxaca, Mexico. [144] He was especially interested in climate differences, believing that Northern Europe is an unhealthy habitat which stunts cultural development; similar ideas, often very radical and unrealistic, were also held by Wagner and many of his followers. [145]

Nietzsche, F. (1887) On the Genealogy of Morality, translated by Horace B. Samuel. Boni and Liverlight, Second Essay §11 Losurdo, D. (2002) Nietzsche, the Aristocratic Rebel: Intellectual Biography and Critical Balance-Sheet. Brill, 2020. p. 973-977

The Gospel is the announcement that the road to happiness lies open for the lowly and the poor—that all one has to do is to emancipate one's self from all institutions, traditions, and the tutelage of the higher classes. Thus Christianity is no more than the typical teaching of Socialists. Property, acquisitions, mother-country, status and rank, tribunals, the police, the State, the Church, Education, Art, militarism: all these are so many obstacles in the way of happiness, so many mistakes, snares, and devil's artifices, on which the Gospel passes sentence—all this is typical of socialistic doctrines. Behind all this there is the outburst, the explosion, of a concentrated loathing of the "masters,"—the instinct which discerns the happiness of freedom after such long oppression... (Mostly a symptom of the fact that the inferior classes have been treated too humanely, that their tongues already taste a joy which is forbidden them... It is not hunger that provokes revolutions, but the fact that the mob have contracted an appetite en mangeant...) [89] Brobjer, Thomas H. (2008). Nietzsche's Philosophical Context: An Intellectual Biography. University Of Illinois Press. p.149. ISBN 9780252032455. Decher emphasizes the importance of the fact that Mainländer reinterpreted Schopenhauer's metaphysical and single will to a multiplicity of wills (always in struggle) and the importance of this for Nietzsche's will to power. It was in a letter to Cosima Wagner, December 19, 1876, that is, while reading Mainländer, that Nietzsche for the first time explicitly claimed to have parted ways with Schopenhauer. Dombowsky, D., Cameron, F. (2008) Political Writings of Friedrich Nietzsche: An Edited Anthology. Palgrave Macmillan, 2008. p. 15 Dombowsky, D., Cameron, F. (2008) Political Writings of Friedrich Nietzsche: An Edited Antholo