MEDIUM - Citations:
“Suppose that truth is a woman — and why not? Aren’t there reasons for suspecting that all philosophers, to the extent that they have been dogmatists, have not really understood women? That the grotesque seriousness of their approach towards truth and the clumsy advances they have made so far are unsuitable ways of pressing their suit with a woman? What is certain is that she has spurned them — leaving dogmatism of all types standing sad and discouraged. If it is even left standing!”
— Nietzsche, F., Beyond Good and Evil: Prelude to a Philosophy of the Future. Cambridge: Cambridge UP, 2002. Preface.
“Scientists aim at literal truth.
Fictions are both meaningful and useful.
Sometimes they are even employed in science.”
— Hash, T.
“We have to learn to think differently—in order at least perhaps, very late on, to attain even more: to feel differently.”
— Nietzsche, F., Clark, M., Leiter, B., Daybreak: Thoughts on the Prejudices of Morality. Cambridge: Cambridge UP, 1997. 103.
“The more abstract the truth you want to teach, the more you have to seduce the senses to it”
— Nietzsche, F., BGE. 128.
“Today someone with knowledge might well feel like God becoming animal.”
— Nietzsche, F., BGE. 101.
“Perhaps harshness and cunning provide more favorable conditions for the origin of the strong, independent spirit and philosopher than that gentle, fine, yielding good nature and art of taking things lightly that people value, and value rightly, in a scholar. Assuming first of all that we do not limit our nation of the ‘philosopher’ to the philosophers who write books — or put their own philosophy into books!”
— Nietzsche, F., BGE. 39.
“… If there is no good in itself there is no evil in itself
If there is no man as such there is no woman as such
If there is no god there is no devil
If there is no subject there is no I…
… … …
What is the conclusion, then? that I do not exist?
… — Historically speaking, that depends: are you supposing that you are a man or that you are a woman?”
— Hash, T.
“Philosophy and science are rooted in man’s search for an explanation for the existence and genesis of human beings apart from woman. The impetus? Monotheism. One God. Male God. Man originates from man.”
— Hash, T.
“There is an innocence in lying that is the sign of good faith in a cause.”
— Nietzsche, F., BGE. 180.
“The conventional distinction between male and female presupposes opposites and presupposes a male-dominated hierarchy. Difference does not entail evaluative division nor does it entail opposition. The application of the concept of gradient becomes crucial. “
— Hash, T.
“The western philosophical explanations of causality have grown out of the belief in a male-dominated ‘natural order’ of things. The role of the female in the causal web of life has heretofore been ignored — to the point of absurdity. Perhaps if we recognize even just this one thing we might open the door to radically re-thinking causality and causal explanation. “
— Hash, T.
“In what an unnatural, artificial, and definitely unworthy position must the truly naked goddess Philosophy, the most sincere of all sciences, be in a time which suffers from universal education. She remains in such a world of compulsory external uniformity the learned monologue of a solitary stroller, an individual's accidental hunting trophy, a hidden parlour secret, or a harmless prattle between academic old men and children. No one is allowed to venture on fulfilling the law of philosophy on his own. No one lives philosophically, with that simple manly truth, which acted forcefully on a man in ancient times, wherever he was, and which thus drove him to behave as Stoic if he had once promised to be true to the Stoa. All modern philosophy is political and police-like, restricted to the appearance of learning through the ruling powers, churches, academies, customs, and human cowardice. It sticks around with sighs of "If only" or with the knowledge "There was once." Philosophy is wrong to be at the heart of historical education, if it wants to be more than an inner repressed knowledge without effect. If the modern human being were, in general, only courageous and decisive, if he were in even his hostility not just an inner being, he would banish philosophy. Thus, he contents himself by modestly covering up her nudity. Yes, people think, write, print, speak, and learn philosophically; to this extent almost everything is allowed. Only in action, in so-called living, are things otherwise. There only one thing is always allowed, and everything else is simply impossible. So historical education wills it. Are they still human beings, we ask ourselves then, or perhaps only thinking, writing, and speaking machines?”
— Nietzsche, F., On the Uses and Disadvantages of History for Life, in Untimely Meditations. Translation: Ian Johnstone. 20-22.
“It could even be possible that whatever gives value to those good and honorable things has an incriminating link, bond, or tie to the very things that look like their evil opposites; perhaps they are even essentially the same. Perhaps! — But who is willing to take charge of such a dangerous Perhaps! For this we must away the arrival of a new breed of philosophers, ones whose taste and inclination are somehow the reverse of those we have seen so far — philosophers of the dangerous Perhaps in every sense. — And in all seriousness: I see these new philosophers approaching.”
— Nietzsche, F., BGE. 2.
“But the group now approaching is just a group of cackling fe-males, and we know that all they are concerned with discussing are the new fashions and finery of the day… But wait, — Do you mean to tell me that this new breed of philosophers you speak of might be such… women?”
— Hash, T.
“Perhaps truth is a woman who has reasons for not revealing her reasons? … Perhaps her name, to use a Greek word is Baubo? — Oh these Greeks, they understood the art of living? For this it is needful to halt bravely at the surface, at the fold, at the skin, to worship appearance, and to believe in forms, tones, words and the whole Olympus of appearance! These Greeks were superficial — and from profundity… And are we not returning to precisely the same thing, we dare-devils of intellect who have scaled the highest and most dangerous pinnacles of present thought, in order to look around us from that height, in order to look down from that height? Are we not precisely in this respect — Greeks? Worshippers of form, of tones, of words? Precisely on that account — artists?”
— Nietzsche, F., The Case of Wagner, in The Case Of Wagner, Nietzsche Contra Wagner, and Selected Aphorisms. Project Gutenberg, 2008. 77.
“In the end, you have to do everything yourself if you want to know anything: which means you have a lot to do! — But a curiosity like mine is still the most pleasant vice of all; — oh, sorry! I meant to say: the love of truth finds its reward in heaven and even on earth.—“
— Nietzsche, F., BGE. 45.