quotes of books sue prideaux ahmed aziz sami sarah azhar algawhar
Sue Prideaux , Ahmed Aziz Sami Sarah Azhar Algawhar
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People who think deeply feel themselves to be comedians in their relationship with others because they first have to simulate a surface in order to be understood.
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If you have your why? in life, you can get along with almost any how? People don’t strive for happiness, only the English do.
To be alone, and without gods, this—this it is, is Death,” Hölderlin puts into Empedocles’s mouth in the play and maybe in this we can trace the first whisper of the gigantic tragedy that Nietzsche would articulate in the death of God.
musical dissonance must be the most effective artistic means of representing the pain of individual existence.
He is important for being the first writer to name the four elements:
No one can construct for you the bridge on which you must cross the stream of life, no one but you alone.
It was uncanny how his thoughts had power over physical events. There were no coincidences anymore. He only had to think of a person for a letter to from them to arrive politely through the door.
He sets the same thought out rather more fully in Fate and History: “Free will without fate is just as unthinkable as spirit without reality, good without evil…Only antithesis creates the quality…There will be great revolutions once the masses finally realize that the totality of Christianity is grounded in presuppositions: the existence of God, immortality
Meaning must be found through saying “yes” to the divine accidents on the dance floor.
When I was twelve years old I conjured up for myself a marvelous trinity: God the Father, God the Son, and God the Devil. My deduction was that God, thinking himself, created the second person of the godhead, but that to be able to think himself he had to think his opposite, and thus had to create it.—That is how I began to philosophize.
Nietzsche needed no flamboyance, no outward proof of genius, so long as he had his illness. It enabled him to live numberless lifetimes within one. She noticed how his life fell into a general pattern. A regular recurrent decline into sickness always demarcated one period of his life from another. Every illness was a death, a dip down into Hades. Every recuperation was a joyful rebirth, a regeneration. This mode of existence refreshed him. During each fleeting recuperation the world gleamed anew. And so each recuperation became not only his own rebirth, but also the birth of a whole new world, a new set of problems that demanded new answers. It was like the annual fertility cycle of the god being plowed into the ground.
He visited Robert Schumann's grave to lay a wreath and he became so indebted by the purchase of a piano that he could not afford the journey home to his mother and sister at Christmas. Observing that his money always ran out fast, 'probably because it was so round', he sent in his place a volume of eight of his musical compositions...
Strindberg himself was not at the greatest moment of mental stability in his life. He had no money, his first marriage to the wife he worshipped was crashing to disaster and they were living in a wing of a dilapidated castle overrun with peacocks and feral dogs and ruled over by a self-styled countess and her companion, a blackmailer, alchemist, magician and thief.
And, December 24, he collapsed, and three days later he lost consciousness. His weeks of recovery were not helped by his mother nagging him to keep up his Greek. He was beginning to admit to his friends that he did not like his mother and his sister's voice grated on his nerves. He was always ill when he was with them. He avoided quarrels and conflict; he felt he knew how to handle them but it did not agree with him to have to do so.
In the week following the meeting in St. Peter’s, Lou became ever more fascinated by Nietzsche. She saw him as one who wore his mask awkwardly. It was obvious to her that he was playing a part so as to fit into the world. He was like some god who had come out of the wilderness and down from the high places, and put on a suit in order to pass among men. The visage of the god must be masked, lest men die faced with his dazzling glance. It allowed her to reflect that she herself had never worn a mask, never felt the need of one in order to be understood. She interpreted his mask as placatory, as springing from his goodness and pity toward other people. She quoted his aphorism, 'People who think deeply feel themselves to be comedians in their relationship with others because they first have to simulate a surface in order to be understood.
Lou developed her own interpretation of Nietzsche's psychology, and she wrote about it at length, in a great many articles and in a book. She placed enormous importance on his illness as a creative source. He needed no flamboyance, no outward proof of genius, so long as he had his illness. It enabled him to live numberless lifetimes within one. She noticed how his life fell into a general pattern. A regular recurrent decline into sickness always demarcated one period of his life from another. Every illness was a death, a dip down into Hades. Every recuperation was a joyful rebirth, a regeneration. This mode of existence refreshed him. Neuschmecken ('new tasting') was his word for it. During each fleeting recuperation the world gleamed anew. And so each recuperation became not only his own rebirth, but also the birth of a whole new world, a new set of problems that demanded new answers. It was like the annual fertility cycle of the god being plowed into the ground.
Nietzsche has a reputation for misogyny that is mostly well deserved. He wrote foul things about women during the many periods of his life when he felt overwhelmed by his chain-sickness induced by his mother and Elisabeth. But during this period his sympathy for women and his insight into their psychology is remarkable for its time.
The aphorisms on women in The Gay Science are notably positive and sympathetic. More importantly, he expresses the revolutionary idea that there was something quite amazing and monstrous in the paradoxical upbringing of upper-class women. They were brought up as ignorant as possible about matters erotic, and told that such things were evil and a matter of the deepest shame. Then they were hurled as if by a gruesome lightning bolt into marriage — and subjected, precisely by the man they loved and esteemed the most, to the terror and duty of sex. How could they cope with the unexpected and shocking proximity of god and beast? 'There,' he concluded perspicaciously, 'one has tied a psychic knot that may have no equal.
The essay that follows, 'Why I Am so Clever,' plays on an obsession with his lungs and his stomach as central to the whole philosophical exercise. He becomes a diet-and-exercise guru. If you avoid coffee and live in dry air, you will attain health equal to his own. Odd that he bans coffee while delighting in the world-beating coffee of Turin.
