Facebook: A Parable

Much as many people hate Nietzsche, I make no apologies for admiring him. To the contrary, each time I open one of his works I discover in him a new source of inspiration. One that, though put down on paper over a century ago, is as relevant, as fresh, and as biting as ever. Not for him politically correct, mealy-mouthed, discourse! Now that the Norwegian Nobel Committee (which hands out the Peace Prize) and the US Congress have joined forces in trying to destroy Facebook and its founder, Mark Zuckerberg, the man who has done more to bring humanity together than all of their members combined, I find him more relevant than ever.

Just consider the following parable.

“My brothers,” said the oldest dwarf, “we are in danger. I understand his posture, this great Giant, this Number One. He means to do the little one, number one, and drizzle on us. When a Number One does number one, there is a Flood. If he drizzles on us, then we are lost. Not to mention the disgusting element in which we will drown.”

“Problem,” said the second dwarf: “How are we to keep a Big One, this Number One, from doing number one?”

“Problem,” said the third dwarf: “How are we to keep a Number One, this Big One, from doing the big one, a great thing and number two, and doing it with greatness and in a big way?”
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“I thank you,” replied the oldest dwarf with dignity. “Now the problem has taken a more philosophical turn, its interest has been doubled, and the approach has been cleared to its solution.”

“We need to scare him,” said the fourth dwarf.

“We need to tickle him,” said the fifth dwarf.

“We need to bite him on the toes,” said the sixth dwarf.

 “Let us do all these things, and do them all at the same time,” decided the oldest. “I see that we can measure up and rise to this occasion. This Number One will not do number one, this Giant will not drizzle.”

Why Read Nietzsche?

Why read a book by Nietzsche?… There are, are, after all, many other books to read, there are also many other things to do besides read…

“Nothing,” Nietzsche wrote in Dawn (in aphorism 18), “has been purchased more dearly than the little bit of reason and sense of freedom which now constitutes our pride.” In a draft for the preface to hi uncompleted Will to Power he wrote: “A book for thinking, nothing more…” This is one reason for reading Nietzsche’s books; they are a unique course in thinking—nothing more, but also nothing less. Independence of mind, independence in general, was his greatest passions, and independence is above all what he taches; not p4rimarily a new set of ideas, or a new science, but philosophy in the proper and traditional sense of the word, a stimulation of the mind into activity, into becoming productive, into becoming airborne.

And that little bit of human reason we have is not only dearly bought, it is also easily lost. I think we are in some anger of actually losing it unless we remind ourselves constantly how little mankind would have left to be proud of I it lost its reason. There are even those who believe it is in their interest it should be lost, or at any rate reduced and be held in check, though they couldn’t be more wrong unless they are definitely misanthropos and hate mankind. But everywhere in the active world today intelligence is on the defensive; it has to fight to survive. For what characteristics the present at, the present decade? An excess of emotion, constant stimulation of the emotions and a desire to have them stimulated more; nationalism and anti-nationalism, not for ‘reasons’ but for purely emotional reflexes; ‘ideologies’ which are likewise a transparent covering for the stupidest passions, greed and resentments; ‘hatred’ (of war for instance) and ‘love’ (of peace for instance) as ultimate arguments, though they are so far from being arguments at all that a single negative can reverse that polarity and turn a negative into a positive overnight; and in the private world a continual resort to the feelings, not as a reaction to an over-strict upbringing–which was the excuse of the 1920s—who now living had an over-strict upbringing?—but as a flight from the brain to the ‘heart’ and then further on down; the desire to become the prisoner of some emotion presenting itself as a demand for more freedom; a cult of ‘sensibility’ which believes the opposite of feeling is ‘being dead;’  whereas its true opposite is thinking… There are no doubt reasons for this denigration of reason: the H bomb is said to be the most important reason… Meanwhile, there has never been in all history been so much music; it sometimes seems as if intelligence were being dissolved in rhythm. Nietzsche’s books are, among other things, a protective against this dissolution.
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To think well, to think at all; a third reason for reading Nietzsche would be to think differently. It is very hard to come to a rational opinion on any single subject; one does not think deeply enough or long enough; one has insufficient data, one makes up one’s mind much too soon. Some feel they ought to have an opinion about this or that and go in search of one, and find one, from a sense of duty. Some become committed when very young and then find all their opinions perfectly natural, as a train leaving Kind’s Cross committed to Aberdeen finds it perfectly natural to arrive in Aberdeen and not in Bombay. Some cannot bear uncertainty and therefore seek certainty and find it took quickly. Others perhaps admire someone and adopt his opinions so as to be more like him. Many opinions are merely a coloring induced by immediate environment, like a sunburn or a city pallor. There ar3e indeed a thousand ways of acquiring an opinion ha have nothing to do with rational thinking. Now Heaven forbid I should suggest that Nietzsche’s opinion are the only rational opinions and hat everyone should adopt them forthwith. That should be a very sad result of reading him and quite beside the point. To read Nietzsche, decisively to reject him, and to know why—that would be more to the point. More to the point still would be to see why he could be right, to see out of what mode of thinking such as his can proceed, to see how many ways of thinking there are in brief, to stop being parochial. Not knowing how to think true more than one sort of opinion is like never leaving the street one was born in.”

From: J. J. Hollingdale, Introduction to F. Nietzsche, Twilight of the Idols (1968).

Nietzsche on Women

I live in a town house not far from Jerusalem. Downstairs there is a basement where I keep the books I have collected over a period of some fifty years. Starting at the time when I was a student in 1964-71 and ending when Kindle took over some years ago. While the basement is large, my study is on the small side. That is why, each time I decide to write a new book on a new topic, the books start changing places. Some go down, others up. It is a bit like playing musical chairs.

Some books only stay with me for a short time before being returned to their grave. Others remain longer. A few are always upstairs; a bit like old friends whom one does not want to lose out of sight. Prominent among them are those of Friedrich Nietzsche. I consider him one of the greatest philosophers of all times. Also, as the only one beside Plato and Lao Tzu whose works, besides being profound, aspire to the highest aesthetic quality as well. That is something you cannot say of almost all the rest.

Today it just pleases me to quote some of the things he has written about women. If you like them, as I do, be my guest; if not, don’t. One thing is certain: his words on this topic, as on so many others, will endure longer than you will. Or I for that matter.

*

“Stupid as a man, say the women; cowardly as a woman, say the men. Stupidity in a woman is unwomanly.”

“For a woman, the man is the means; the end is always the child.”  

“A woman may very well form a friendship with a man; but for this to endure, it must be accompanied by a little physical antipathy.”

“In love affairs a woman is more barbarian than a man.”

“Everything about women is a mystery, and the mystery has one answer: pregnancy.”

“Men was born for war, woman for breeding warriors; everything else is rubbish.”
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“When a woman has scholarly inclinations there is usually something wrong with her sexuality.”

“Woman was God’s second mistake,”

“If a woman possesses manly virtues one should run from her; and if she does not possess them, she runs away from herself.”

The perfect woman is a higher type of human than the perfect man, and also something much more rare,” 

“Woman has so much reason for shame”

“Are you going to the woman? Don’t forget the whip!”*

 

* Adolf Hitler used to walk around armed with a dog whip, though there is no record of him ever using it but for anything but its proper purpose. Knowing his weakness, his female admirers kept presenting him with such whips until he had an entire collection of him. Enough said.

The Greek Philosophers Did It

Tennis, with which I have a little experience, demands extreme concentration. On the opponent, on the ball, on what one is about to do next. And next. And perhaps, next. No player who could not concentrate has ever been good at the game. Such is the focus it demands that it leaves little room for anything else. Presumably the same applies to football, soccer, basketball, and every kind of similar sport that demands strategy and/or teamwork.

32-germany-afpgtRunning does not require that sort of concentration. In my experience it can be very relaxing. Once one has got into one’s stride, to feel one’s body functioning like a machine, floating through the air as it were, is to come as near to heaven as any ordinary person can be. There are, however, two problems. One is that running is easily carried to the point where one’s lungs are close to bursting. No better way to each one what determination is; however, such is the effort required as to make thought almost impossible. The other is that it may very well end up by ruining one’s knees. Especially if you run on hard surfaces, as most people do. And especially if you are no longer so young. Having done it for thirty-five years, I came close to that point. Thus I know what I am talking about in this respect.

Many people I know have taken up membership in a fitness club. I can understand their motives. Not everyone has the good fortune of living relatively close to nature as I do. In fact most of us live in megacities with all their congestion, all their traffic, and all their pollution. Fitness clubs enable one to work every muscle in one’s body in what is usually a safe and clean environment. For those who are inclined in this direction they present many opportunities for socializing as well.

To me, though, the machines always look like a cross between torture engines and gynecological chairs. I can think of nothing more boring, more humiliating even, than spending my time in a room huffing and puffing away on them. So monotonous, so dumb! Besides, back in Israel I have a lady acquaintance who runs a clinic with a staff consisting of several trained physiotherapists. She always says that she is very happy with the nearby gym, given that it presents her with a never-ending supply of patients.

I am not going to list all the remaining sport forms, their advantages and their disadvantages. Instead I am going to focus on walking, the most natural activity in the world. The Greek philosophers did it, going round and round (“going round” is what the term “peripatetic” means). Thomas Hobbes did it. Frederick the Great did it. He used to complain that, he more he got to know about men, the more he preferred walking with his dogs! Immanuel Kant did it. Friedrich Nietzsche did it, talking to himself and writing down his thoughts on little scraps of paper. So do millions of other people. Day by day, hour by day.

I mean walking as form of exercise, not of the kind one does at home or in the office. Ordinary walking, not “speed walking,” one of the strangest forms of locomotion ever invented. And walking without music being pumped through one’s head as, nowadays, it so often is. Simply walking.

Such walking has the great advantage that it can be done almost anywhere. Either alone or in the company of others; as to the nature of those others, a dog will do as well as any human. For those of you who care about such matters, walking is also the least costly of all forms of exercise. All one needs is a pair of good shoes.

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It was during a walk here in Potsdam that I thought of writing about walking. It was a beautiful evening of a long summer day. I left our lodgings, turned right, and walked about one and a half miles to the Autobahn. Then I turned around and walked back the way I had come. The whole thing took about 45 minutes. Fast enough to require a little effort by someone of my age. Not so fast as to leave one out of breath or tired.

Both sides of the road are lined by trees. On both sides there are also beautiful gardens, many with flowers. Inside many gardens there are single family houses. Not posh ones—this is a lower middle class neighborhood whose population consists of mostly of retired people. But such as are carefully maintained and clearly beloved by their owners.

It was fairly late and there were few people on the bicycle path besides the road. On the way I was greeted by a couple of small white schnauzers behind a garden gate. They started by barking at me but took only a moment to calm down and become quite friendly. One even permitted me to stroke its head.

Another attraction was a used car lot. Those on display, mostly Opels, looked tadeloss (perfect, in German). The details of each were printed on a card that was displayed in the window. The year they were made, the technical specifications, the price. Not a big deal. But interesting enough, I thought, to spend a couple of minutes comparing and calculating.

Walking, walking. Thinking of everything and of nothing. Funny: it is often when one is thinking about nothing that the best ideas come to one. From everywhere, from nowhere, from God knows where. As, for example, happened to James Watt. He always said that the idea as to how to improve the Newcomen atmospheric engine came to him one Sunday in May 1765 during a walk on Edinburgh Common. That idea made him famous as well as rich.

Trust no thought that was not born in the free air, said Nietzsche. In the age when most people spend endless hours in artificially-lightened, air-conditioned offices in front of computer screens that never seem to go out, is anyone listening?

Just Published! A Biography of Conscience

M. van Creveld, A Biography of Conscience, London, Reaktion, 2015.

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Many would consider conscience to be one of the most important, if not the most important, quality that distinguished humans from animals on one hand and machines on the other. However, what is conscience? Is it a product of our biological roots, as Darwin thought, or is it a purely human invention? If so, how did it come into the world? Who invented it, where, when, and against what social background? What did the ancient philosophers have to say about it? How does it relate to religion, Judaism and Christianity in particular? How did conscience survive the secularization of the Western world after 1600 or so, and where is it today? Are there any societies that, not recognizing the idea of conscience, have developed and used other methods for internalizing social control? If so, what are those mechanism like?

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The present volume, the only one of its kind, attempts to provide answers to these and other questions. Well-documented but written in simple, jargon-free language, it starts in ancient Egypt. From there it leads all the way to present day campaigns aimed at hammering issues such as human rights, health and environmental into our consciences. Readers will learn about the Old Testament which, erroneously as it turns out, is normally seen as the fountainhead from which the Western idea of conscience has sprung. They will also meet Antigone, the first person on record ever to explicitly speak of conscience, syneidēsis in Greek, as a basis for action.

Next they will encounter the philosophers Zeno, Cicero, Lucretius, and Seneca; outstanding Christian thinkers such as Saint Paul, Saint Augustine, Saint Thomas Aquinas, and, above all, Luther with his famous saying, “here I stand, I cannot otherwise;” as well as modern intellectual giants. The list opens with Machiavelli, the man who, drawing a sharp line between private and public behavior, admitting conscience into the former but not into the latter. Next come Rousseau, Kant, Hegel, Nietzsche, Freud, and Burton Skinner.

Separate chapters are devoted to Japan and China. Both are societies that, rather than relying on conscience as a method of social control, put their trust in shame and reverence instead. There are chapters dealing with the Nazis—starting with Hitler and proceeding downward, did the Nazis have any kind of conscience at all?—as well as the most recent discoveries in robotics and brain science. On the way readers will follow the evolution of conscience in many of its numerous, occasionally strange and even surprising, permutations.

The book concludes by arguing that, the claims of workers in artificial intelligence and brain science notwithstanding, we today are no closer to understanding the nature of conscience than we have ever been. In the words of one contemporary computer expert cum psychotherapist, probably we shall be able to build machines able to mimic conscience before we ever know what conscience really is.