Nietzche uses the image of a desert repeatedly in the third
essay of On the Geaneaology of Morals,
but attaches a very specific meaning to the word in order to both illuminate a
point about and to poke fun at philosophers. Nietzche contrasts the “desert against an
inclination to the choice and luxurious” (88), and scoffs at the philosopher’s “struggle
to maintain the will” (88) to maintain their ascetic lifestyles. A working
understanding of the Nietzsche’s “desert” is necessary to understand this
section.
Nietzche uses the word desert to refer to a place where
those who naturally fulfill the ascetic ideal can retreat to avoid the
constricting influence of the masses, a place for those with the “poverty,
humility, chastity” that is so sought-after by intellectuals. Nietzche pauses
here, however, and makes a clear distinction between intellectuals and those of
“strong and independent constitution” (88) claiming that the intellectuals do
not understand the true meaning of the desert. Intellectuals, he says, would be
unable to endure it…[as it is] not nearly enough of a theatrical desert.” (88).
Thus, Nietzche emphasizes that the desert is not for those who seek fame or
glory through professed humility or chastity. The desert is instead “a modest official
function…a mountain landscape for company…[or] possibly even a room in a busy,
run-of-the-mill guesthouse, where one can be confident of going unrecognized”
(88), a place where one can disappear. Nietzche praises those who naturally possess
these inclinations, while simultaneously ribbing those who are untrue to
themselves and instead seek the desert in pursuit of some greater aim, telling
us that the desert is not nearly romantic enough to attract those who are searching
for something more (88). Indeed, Nietzche claims that the lives of all great
men contain the virtues of “poverty, humility, and chastity”, but that these
are not virtues, rather “the most authentic and most natural conditions of
their optimum existence.” (88) The word virtue implies something that is sought
after, or that can be worked to and at last attained. When great men reach for
the desert, he argues, it is not because they hold the belief that it will give
them virtue, but because it is within their natures to live within the desert.
The “virtue” is already within them, not something that they must strive for. The
real desert is found by one who is naturally timid “in the face of commotion,
honour, the press, influence” (88) – the purpose isn’t to demonstrate one’s
superiority or virtue, but rather stems from an intrinsic desire to flee the
constricting influence of the masses.
Discussion Question(s):
Discuss how the story of Heraclitus play into Nietzche’s
discussion of the desert, or interpret what Nietzche meant when he said that the
“[ascetic ideal] is the happy ascetisicm of a deified and fully fledged animal, an animal which does not so much
remain at rest as hover over life” (88) and explain whether Nietzche disagrees
or agrees with this view, and why.
Gabe's analysis upon the imagery of the desert in the Third Essay is very interesting. The desert portrays itself as a place of nothing, a place of abandonment, yet Nietzsche praises it and finds it as the perfect place to get away from all of society's influences. Discussing the philosopher, who seeks the desert, Nietzsche states, "he shies way from light which is all too bright: for that reason he shies away form his time and its 'daylight'. In his day, he is like a shadow: the deeper the sun sinks, the greater he becomes..." (89). Philosophers to Nietzsche stay way away from "fame, princes, and women" (89). Within the solitude of the "desert," the philosopher flees from the temptations of society and becomes greater in that those things do not influence him. They desire to stay away from other inclinations and strive for greater one because it is something natural within them. The real significance of the desert comes back to the ascetic ideals. These philosophers do these things naturally in efforts to push away other inclinations of weaker strength. Nietzsche states, "in the interests of the gestating work ruthlessly assumes control of all the other reserves and accumulations of strength, of the vigor of animal life; the greater strength then consumes the smaller" (91). The real strength of these particular men comes from their natural drive to flee from the societal influences of luxurious matters and take hold of their stronger inclinations to focusing on higher matters.
ReplyDeleteI am not sure whether Nietzsche agrees with that statement, but it seems to fit in his argument that the animal has reached better understanding in that in does not exist within the world and does as it pleases, but really, it has made active decisions to "hover over life." This animal through the ascetic ideal finds greater purpose, but at least is not going about and falling into every inclination, but choosing the ones of a greater strength. With that in mind, I would think he would disagree in that having no ideal and recognizing nothingness, than accept some sort of will to avoid the nothingness.