Therefore no event in the life of man can possibly be excluded from painting. Consequently, a great injustice is done to the eminent painters of the Dutch school, when their technical skill alone is esteemed, and in other respects they are looked down on with disdain, because they generally depict objects from everyday life, whereas only events from world or biblical history are regarded as significant…Arthur Schopenhauer, The World As Will and Representation, Section 48.
Moreover, the scenes and events that make up the life of so many millions of human beings, their actions, their sorrows, and their joys, are on that account important enough to be the object of art, and by their rich variety must afford material enough to unfold the many-sided Idea of mankind.Even the fleeting nature of the moment, which art has fixed in such a picture, excites a slight, peculiar feeling of emotion. For to fix the fleeting world, which is for ever transforming itself, in the enduring picture of particular events that nevertheless represent the whole, is an achievement of the art of painting by which it appears to bring time itself to a standstill, since it raises the individual to the Idea of its species…
Therefore, those eternally praiseworthy masters of art expressed the highest wisdom perceptibly in their works. Here is the summit of all art that has followed the will in its adequate objectivity, namely in the Ideas, through all the grades, from the lowest where it is affected, and its nature is unfolded, by causes, then where it is similarly affected by stimuli, and finally by motives. And now art ends by presenting the free self-abolition of the will through the one great quieter that dawns on it from the most perfect knowledge of its own nature.
They constantly look back to see how far they have come: this curbs their drive. They can have honorable careers with such methods, but will not accomplish great things. It should be said that many men too are only able to build mediocre careers. It’s only in relation to the best of them that the woman – with very rare exceptions – seems to us still to be bringing up the rear.
Simone de Beauvoir – The Second Sex
My biggest drive is to cultivate my spirit. I will to enrich my spirit.
The aesthetics. It demands desire that withstands time and scrutiny of honesty.
What I create should perfectly capture my spirit in all its imperfect richness.
World should overflow with this aesthetic.
That world is what I deeply desire. I want to be in that world and be that world.
And yet, time and time again, though with less frequency, it saddens me in moments of realization
that there is very little of aesthetics in this world, because there is little sensibility and appreciation for it.
There was a time when I romanticized over social bond to others.
That there is something beautiful in the relationship between people.
While that’s true, I realized it is so only partially.
Relations between people also require tension.
That’s what solidarity is. To share the time and space in keeping the tension and conflict.
And humor is a good lubricator.
I have rubbed my own skin on some of these relations.
And I regret none because I can say with little hesitation now.
I no longer romanticize over the others.
The others are the biggest unknown, the object of fear, the God.
But they are also always a reflection of me, hence my foremost enemy.
Disappointment quickly mutates to disgust when I sense a hint of poverty in the spirits of others.
Comrade has become a dull word which lost this sense of contradiction.
They lack the sensibility and appreciation for aesthetics.
A comrade is not a dialectician.
I’m a humanist because I wish the human species to thrive.
So I’m also a humanist because I have no empathy for any poverty in human spirits.
If philosophers have for long understood the world in contradictions,
I admit after all, I’m an anti-social socialist.
To reform consciousness through the analysis of mystical consciousness unclear to itself in somatic movement and language attested by dialectical historical materialism to incorporate the particularity of the self as a subject in their time, the particularity of which is digital technology and flashing of collective consciousness, into the chain of totality.
Say something about the method of composition itself: how everything one is thinking at a specific moment in time must at all costs be incorporated into the project then at hand. Assume that the intensity of the project is thereby attested, or that one’s thoughts, from the very beginning, bear this project within them as their telos. So it is with the present portion of the work, which aims to characterize and to preserve the intervals of reflection, the distances lying between the most essential parts of this work, which are turned most intensively to the outside.
The Marxian theory of art: one moment swaggering, and the next scholastic.
Our election cry must be: Reform of consciousness not through dogmas, but through the analysis of mystical consciousness that is unclear to itself, whether it appears in a religious or a political form. Then people will see that the world has long possessed the dream of a thing – and that it only needs to possess the consciousness of this thing in order really to possess it.Walter Benjamin, The Arcade Project [N1, 3], [N4a, 2]
Karl Marx, Der historische Materialismus: Die Frühschriften (letter from Marx to Ruge; Kreuzenach, Sep 1843)
Nietzsche was not as thoughtless as to enthrone ‘will’ absolute efficacy.
He expressed a hint of materialism in his thought.
He was also not as vulgar to think intellect meant purely positive consciousness.
Against him (Schopenhauer) I offer these propositions: first, in order for willing to come about, a representation of pleasure or displeasure is needed. Secondly, that a violent stimulus is experienced as pleasure or pain is a matter of the interpreting intellect, which, to be sure, generally works without our being conscious of it (uns unbewußt); and one and the same stimulus can be interpreted as pleasure or pain. Thirdly, only in intellectual beings do pleasure, pain, and will exist; the vast majority of organisms has nothing like it.Nietzsche, The Gay Science, translated by Josefine Nauckhoff
People wish others health for its own sake, but development accompanies illness, pain and aches.
People ought to be aware of this insight, but why does it not appear in the general culture and daily language?
Amazing how easily our innate conservatism overrides this insight.
Thus there are innumerable healths of the body; and the more one allows the particular and incomparable to rear its head again, the more one unlearns the dogma of the ‘equality of men’, the more the concept of a normal health, along with those of a normal diet and normal course of an illness, must be abandoned by our medical men. Only then would it be timely to reflect on the health and illness of the soul and to locate the virtue peculiar to each man in its health – which of course could look in one person like the opposite of health in another. Finally, the great question would still remain whether we can do without illness, even for the development of our virtue; and whether especially our thirst for knowledge and self-knowledge do not need the sick soul as much as the healthy; in brief, whether the will to health alone is not a prejudice, a cowardice and a piece of most refined barbarism and backwardness.Nietzsche, The Gay Science, translated by Josefine Nauckhoff
If the function of those who want to become a function for another is not desired, the relationship hollows for there remains nothing more than uselessness.
Joy and desire go together in the stronger, who wants to transform something into a function of himself; joy and the wish to be desired go together in the weaker, who wants to become a function. Compassion is essentially the former, a pleasant stirring of the drive to appropriate at the sight of the weaker; however, we must still keep in mind that ‘strong’ and ‘weak’ are relative concepts.Nietzsche, The Gay Science, translated by Josefine Nauckhoff
rid 구하다 救 ledig befri
B: But why, then do you write? – A: Well, my friend, I say this in confidence: until now I have found no other means of getting rid of my thoughts. – B: And why do you want to get rid of them? – A: Why do I want to? Do I want to? I have to. – B: Enough! Enough!Nietzsche, The Gay Science
vanity 허영 虛榮 Eitelkeit forfaengelighed
… some very small and microscopic features of the soul: yes, he is master at the very small. But he doesn’t want to be! His character like great walls and bold frescoes much better! It escapes him that his spirit has a different taste and disposition and likes best of all to sit quietly in the corners of collapsed houses – there, hidden, hidden from himself, he paints his real masterpieces, which are all very short, often only a bar long – only there does he become wholly good, great, and perfect; perhaps only there. But he doesn’t know it! He is too vain to know it.Nietzsche, The Gay Science
과거 past 過去 Vorleben fortid