Friedrich Wilhelm Nietzsche (October 15, 1844 – August 25, 1900) was a German philosopher, poet, cultural critic and classical philologist, who wrote critical texts on religion, morality, contemporary culture, philosophy and science, displaying a fondness for metaphor, irony and aphorism.
The Death of God
The statement God is dead, occurring in several of Nietzsche's works and most notably The Gay Science (note: "gay" in Nietzche's time simply meant happy and the word didn't have its present meaning), has become one of his best-known remarks. On the basis of this statement, most commentatorsregard Nietzsche as an atheist; others (such as Kaufmann) suggest that this statement reflects a more subtle understanding of divinity. Recent developments in modern science and the increasing secularization of European society had effectively 'killed' the Abrahamic God, who had served as the basis for meaning and value in the West for more than a thousand years. The death of God may lead beyond bare perspectivism to outright nihilism, the belief that nothing has any inherent importance and that life lacks purpose. Here he states that the Christian moral doctrine provides people with intrinsic value, belief in God (which justifies the evil in the world) and a basis for objective knowledge. In this sense, in constructing a world where objective knowledge is possible, Christianity is an antidote against a primal form of nihilism, against the despair of meaninglessness.
One such reaction to the loss of meaning is what Nietzsche calls 'passive nihilism', which he recognises in the pessimistic philosophy of Schopenhauer. Schopenhauer's doctrine, which Nietzsche also refers to as Western Buddhism, advocates a separating oneself of will and desires in order to reduce suffering. Nietzsche characterises this ascetic attitude as a "will to nothingness," whereby life turns away from itself, as there is nothing of value to be found in the world. This moving away of all value in the world is characteristic of the nihilist, although in this, the nihilist appears to be inconsistent:
"A nihilist is a man who judges of the world as it is that it ought not to be, and of the world as it ought to be that it does not exist. According to this view, our existence (action,suffering, willing, feeling) has no meaning: the pathos of 'in vain' is the nihilists' pathos — at the same time, as pathos, an inconsistency on the part of the nihilists."—Friedrich Nietzsche, KSA 12:9 , taken from The Will to Power, section 585, translated by Walter Kaufmann
Nietzsche approaches the problem of nihilism as a deeply personal one, stating that this problem of the modern world is a problem that has "become conscious" in him. Furthermore, he emphasises both the danger of nihilism and the possibilities it offers, as seen in his statement that "I praise, I do not reproach, [nihilism's] arrival. I believe it is one of the greatest crises, a moment of the deepest self-reflection of humanity. Whether man recovers from it, whether he becomes master of this crisis, is a question of his strength!" According to Nietzsche, it is only when nihilism is overcome that a culture can have a true foundation upon which to thrive. He wished to hasten its coming only so that he could also hasten its ultimate departure. Heidegger interprets death of God with what he explains as the death of metaphysics. He concludes that metaphysics has reached its potential and that the ultimate fate and downfall of metaphysics was proclaimed with the statement God is dead.
Nietzsche claimed the death of God would eventually lead to the loss of any universal perspective on things, and along with it any coherent sense of objective truth.Nietzsche himself rejected the idea of objective reality, arguing that knowledge is contingent and conditional, relative to various fluid perspectives or interests. This leads to constant reassessment of rules (i.e., those of philosophy, the scientific method, etc.) according to the circumstances of individual perspectives.This view has acquired the name perspectivism.
In Thus Spoke Zarathustra, Nietzsche proclaims that a table of values hangs above every great people. He points out that what is common among different peoples is the act of esteeming, of creating values, even if the values are different from one people to the next. Nietzsche asserts that what made people great was not the content of their beliefs, but the act of valuing. Thus the values a community strives to articulate are not as important as the collective will to see those values come to pass. The willing is more essential than the intrinsic worth of the goal itself, according to Nietzsche. "A thousand goals have there been so far," says Zarathustra, "for there are a thousand peoples. Only the yoke for the thousand necks is still lacking: the one goal is lacking. Humanity still has no goal." Hence, the title of the aphorism, "On The Thousand And One Goals". The idea that one value-system is no more worthy than the next, although it may not be directly ascribed to Nietzsche, has become a common premise in modern social science.
Philosopher Alasdair MacIntyre puts Nietzsche in a high place in the history of philosophy. While criticizing nihilism and Nietzsche together as a sign of general decay, he still commends him for recognizing psychological motive behinds Kant and Hume's moral philosophy: "For it was Nietzsche's historic achievement to understand more clearly than any other philosopher...not only that what purported to be appeals of objectivity were in fact expressions of subjective will, but also the nature of the problems that this posed for philosophy." Among his critique of traditional philosophy of Kant, Descartes and Plato in Beyond Good and Evil, Nietzsche attacked thing in itself and cogito ergo sum (I think, therefore I am) as unfalsifiable beliefs based on naive acceptance of previous notions and fallacies.
The Will To Power
A basic element in Nietzsche's philosophical outlook is the will to power (der Wille zur Macht), which provides a basis for understanding human behavior — more so than competing explanations, such as the ones based on pressure for adaptation or survival. As such, according to Nietzsche, the drive for conservation appears as the major motivator of human or animal behavior only in exceptions, as the general condition of life is not one of emergency, of 'struggle for existence'. More often than not, self-conservation is but a consequence of a creature's will to exert its strength on the outside world.
In presenting his theory of human behavior, Nietzsche also addressed, and attacked, concepts from philosophies popularly embraced in his days, such as Schopenhauer's notion of an aimless will or that of utilitarianism. Utilitarianists claim that what moves people is mainly the desire to be happy, to accumulate pleasure in their lives. But such a conception of happiness Nietzsche rejected as something limited to, and characteristic of, the bourgeois lifestyle of the English society, and instead put forth the idea that happiness is not an aim per se — it is instead a consequence of a successful pursuit of one's aims, of the overcoming of hurdles to one's actions — in other words, of the fulfillment of the will.
“What if a demon were to creep after you one night, in your loneliest loneliness, and say, ‘This life which you live must be lived by you once again and innumerable times more; and every pain and joy and thought and sigh must come again to you, all in the same sequence. The eternal hourglass will again and again be turned and you with it, dust of the dust!’ Would you throw yourself down and gnash your teeth and curse that demon? Or would you answer, ‘Never have I heard anything more divine’?” - Nietzsche's The Gay Science
Eternal return (also known as "eternal recurrence") is a concept which posits that the universe has been recurring, and will continue to recur, in a self-similar form an infinite number of times across infinite time or space. It is a purely physical concept concept, involving no supernatural reincarnation, but the return of beings in the same bodies. The idea of eternal return occurs in a parable in Section 341 of The Gay Science, and also in the chapter "Of the Vision and the Riddle" in Thus Spoke Zarathrustra. Nietzsche contemplates the idea as potentially "horrifying and paralyzing", and says that its burden is the "heaviest weight" imaginable ("das schewerste Gewicht"). The wish for the eternal return of all events would mark the ultimate affirmation of life, a reaction to Schopenhauer's praise of denying the will‐to‐live. 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".
"I teach you the overman. Man is something that shall be overcome. What have you done to overcome him?... All beings so far have created something beyond themselves; and do you want to be the ebb of this great flood, and even go back to the beasts rather than overcome man? What is Ape to man? A laughing stock or painful embarrassment. And man shall be that to overman: a laughingstock or painful embarrassment. You have made your way from worm to man, and much in you is still worm.  Once you were apes, and even now, too, man is more ape than any ape... The overman is the meaning of the earth. Let your will say: the overman shall be the meaning of the earth... Man is a rope, tied between beast and overman—a rope over an abyss ... what is great in man is that he is a bridge and not an end." Thus Spoke Zarathustra (Prologue, §§3–4)
Zarathustra contrasts the overman with the last man of egalitarian modernity (most obvious example being democracy), an alternative goal which humanity might set for itself. The last man is possible only by mankind's having bred an apathetic creature who has no great passion or commitment, who is unable to dream, who merely earns his living and keeps warm. This concept appears only in Thus Spoke Zarathustra, and is presented as a condition that would render the creation of the overman impossible.
- Modern science says that's true. We have the brains of worms – Pharyngula