The closing thoughts of last night's Dowling College class bear repeating.
When the Greek philosopher Anaximander posited the existence of an Apeiron, (the ageless, boundless and indeterminate ultimate reality) he looked past the whirlwind and "injustice" of change and sought something more.
Heraclitus despaired of the passage of time, with poetic reflections on life and death. And yet, he insisted, behind it all, had to be some "Logos." A fire that changed everything, but itself remained unchanged.
Parmenides used relentless logic to reason his way to the "One" ultimate reality - even if he destroyed motion and change in the process. Transcendent only by destruction, perhaps?
Aristotle looked beyond his own "common sense" philosophy of material things to talk about pure Form, the source of movement in the universe and pure "thought thinking itself," which all other forms at different levels of the natural order sought to imitate as best as their own natures would allow.
Contrast these thoughts with Nietzsche. Who, confronted with the whirlwind of change and contingency, embraced it by itself, in all its disorder. He looked into the abyss and saw nothing. God was not hiding behind change hoping we would notice. He was never there. Hence, Nietzsche elevated himself to the ultimate arbiter of truth in the universe. He became the One that "explains" the Many.
While I still think the Greek approach is superior and inevitable, and that Nietzsche's view is built on contradiction, I understand Nietzsche's sense of subjective isolation, and bring it up more in class.
Even if we too claim to see the Apeiron, the Logos, the One or the pure Form, we have to ask ourselves "How?" And, what follows from touching it with our minds? Even in a world in which there are millions of competing answers (including the suffocating comforts of divine revelation - more on that in a future post), attempting to draw our own conclusions leaves us very lonely.
BTW- Here's a remarkable documentary capturing the loneliness of Nietzsche. MC
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