Nietzsches Life Sentence: Coming to Terms with Eternal Recurrence

Eternal return

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That is one interpretation, but the point seems to strike a more tragic note about the way humans are condemned to act out the same errors time and again because of enforced ignorance. The Aeneid is, more generally, accepted as having a thoroughly tragic outlook on human existence a landmark study on this is W. Johnson's Darkness Visible ; see also P.

Martindale Cambridge University Press: The concept of cyclical patterns is prominent in Indian religions , such as Jainism , Hinduism , Sikhism and Buddhism among others. The important distinction is that events don't repeat endlessly but souls take birth until they attain salvation.

The wheel of life represents an endless cycle of birth, life, and death from which one seeks liberation. In Tantric Buddhism , a wheel of time concept known as the Kalachakra expresses the idea of an endless cycle of existence and knowledge. The concept of "eternal recurrence", the idea that with infinite time and a finite number of events, events will recur again and again infinitely, is central to the writings of Friedrich Nietzsche. According to Heidegger, it is the burden imposed by the question of eternal recurrence—whether or not such a thing could possibly be true—that is so significant in modern thought: "The way Nietzsche here patterns the first communication of the thought of the 'greatest burden' [of eternal recurrence] makes it clear that this 'thought of thoughts' is at the same time 'the most burdensome thought.

Nietzsche sums up his thought most succinctly when he addresses the reader with: "Everything has returned. Sirius, and the spider, and thy thoughts at this moment, and this last thought of thine that all things will return". However, he also expresses his thought at greater length when he says to his reader:.

Your whole life, like a sandglass, will always be reversed and will ever run out again, - a long minute of time will elapse until all those conditions out of which you were evolved return in the wheel of the cosmic process. And then you will find every pain and every pleasure, every friend and every enemy, every hope and every error, every blade of grass and every ray of sunshine once more, and the whole fabric of things which make up your life.

This ring in which you are but a grain will glitter afresh forever.

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And in every one of these cycles of human life there will be one hour where, for the first time one man, and then many, will perceive the mighty thought of the eternal recurrence of all things:- and for mankind this is always the hour of Noon". This thought is indeed also noted in a posthumous fragment.

In Ecce Homo , he wrote that he thought of the eternal return as the "fundamental conception" of Thus Spoke Zarathustra. Several authors have pointed out other occurrences of this hypothesis in contemporary thought. Henri Lichtenberger and Charles Andler have pinpointed three works contemporary to Nietzsche which carried on the same hypothesis: J. Vogt, Die Kraft. Walter Benjamin juxtaposes Blanqui and Nietzsche's discussion of eternal recurrence in his unfinished, monumental work The Arcades Project.

Vogt's work, on the other hand, was read by Nietzsche during this summer of in Sils-Maria. Walter Kaufmann suggests that Nietzsche may have encountered this idea in the works of Heinrich Heine , who once wrote:. They may indeed disperse into the smallest particles; but these particles, the atoms, have their determinate numbers, and the numbers of the configurations which, all of themselves, are formed out of them is also determinate. Now, however long a time may pass, according to the eternal laws governing the combinations of this eternal play of repetition, all configurations which have previously existed on this earth must yet meet, attract, repulse, kiss, and corrupt each other again Nietzsche calls the idea "horrifying and paralyzing", [ citation needed ] referring to it as a burden of the "heaviest weight" " das schwerste Gewicht " [14] imaginable.

He professes that the wish for the eternal return of all events would mark the ultimate affirmation of life:. What, if some day or night a demon were to steal after you into your loneliest loneliness and say to you: 'This life as you now live it and have lived it, you will have to live once more and innumerable times more; and there will be nothing new in it, but every pain and every joy and every thought and sigh and everything unutterably small or great in your life will have to return to you, all in the same succession and sequence' Would you not throw yourself down and gnash your teeth and curse the demon who spoke thus?

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Or have you once experienced a tremendous moment when you would have answered him: 'You are a god and never have I heard anything more divine. To comprehend eternal recurrence in his thought, and to not merely come to peace with it but to embrace it, requires amor fati , "love of fate": [15]. My formula for human greatness is amor fati : that one wants to have nothing different, not forward, not backward, not in all eternity. Not merely to bear the necessary, still less to conceal it—all idealism is mendaciousness before the necessary—but to love it.

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In Carl Jung's seminar on Thus Spoke Zarathustra , Jung claims that the dwarf states the idea of the eternal return before Zarathustra finishes his argument of the eternal return when the dwarf says, "'Everything straight lies,' murmured the dwarf disdainfully.

The philosopher and writer Albert Camus explores the notion of "eternal return" in his essay on "The Myth of Sisyphus", in which the repetitive nature of existence comes to represent life's absurdity, something the hero seeks to withstand through manifesting what Paul Tillich called "The Courage to Be". Though the task of rolling the stone repeatedly up the hill without end is inherently meaningless, the challenge faced by Sisyphus is to refrain from despair. Although he refuses to affirm us, he has no choice but to rely on us to transmit his precious teachings of affirmation.

It is up to us to read his books, however poorly, and to recommend them enthusiastically, if ignorantly, to our progeny. For better or worse, we are the monkish intermediaries who must safeguard his books, preserving his teachings until such time as his intended readers arrive to glean their true, full relevance.

Nietzsche's Life Sentence : Coming to Terms with Eternal Recurrence - giuliettasprint.konfer.eu

According to the most popular formulations of this idea, we are encouraged to imagine the cosmos as eternally recurring in every detail of every iteration of its every configuration. Doing so will allow us to discern how closely we approach the standard established by those heroic individuals who embrace without revision the eternal recurrence of all that they have been, done, and known.

Despite the fact that the cosmos bears no trace of transcendent meaning, moral order, anthropophilic teleology, or metaphysical comfort, we may nevertheless aspire, by dint of the idea of eternal recurrence, to affirm the whole and our humble place within it. Having done so, we may gratefully look back on life, complete with its inevitable disappointments and losses, and shout da capo!

This last chapter will confront a number of critical problems that arise if eternal recurrence is granted any kind of validity. The discussion will engage four questions: 1 Does eternal recurrence entail a deterministic denial of freedom? Nietzsche rejects both the notion of a free will and an unfree will BGE Yet he also champions an idea that seems clearly at odds with freedom, namely necessity. As we have seen, Nietzsche specifically associates eternal recurrence with necessity, and the repetition scheme seems to imply a rigid determinism, because any event that happens, has happened, or will happen cannot admit of any alternatives.

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Whatever I do next has happened an infinite number of times in the same way, and so there is only one possible future. Surely this sounds like determinism and a denial of freely chosen acts in any sense, since choice implies real alternative possibilities. Nietzsche advances an unusual sense of necessity that echoes the ancient Greek understanding of fate, most especially the force of tragic fate.

But necessity is also different from logical or causal necessity. Nietzsche dismisses any radical sense of causality or law. The reason he denies both a free and an unfree will is that each is a false attribution of causality: freedom as self-causation and unfreedom as external causation BGE Necessity does not follow from the force of law but from the absence of law BGE 22 ; it cannot mean some fixed relation between successive states which violates the primacy of radical becoming but simply that a state is what it is rather than something else WP , Create a website or blog at WordPress.

The basic premise is that the universe is limited in extent and contains a finite amount of matter , while time is viewed as being infinite. Since the number of possible changes is finite, sooner or later the same state will recur--must recur. The concept of cyclical patterns is very prominent in Indian religions , including Hinduism and Buddhism among others.

The Wheel of life represents an endless cycle of birth, life, and death from which one seeks liberation. In Tantric Buddhism , a wheel of time concept known as the Kalachakra expresses the idea of an endless cycle of existence and knowledge. In ancient Egypt , the scarab or dung beetle was viewed as a sign of eternal renewal and reemergence of life, a reminder of the life to come.

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