By Azzam, Abed; (Greek deity) Dionysus; Nietzsche, Friedrich Wilhelm; the Apostle Saint. Paul
Abed Azzam teaches philosophy on the collage of Potsdam and the collage of Marburg and is affiliated with the Institute for Cultural Inquiry in Berlin.
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Insofar as the Dionysian forms the starting point of the history of pessimism, the Dionysian itself lacks any historical understanding of itself. For, as the beginning of a history yet to be, the Dionysian cannot foresee itself within such history. The result is that all historical understating of the Dionysian depends totally on later answers to the problem of pessimism, since such answers possess what the Dionysian lacks, that is, a retrospective view of the Dionysian. From here it follows that the belonging of the Dionysian to an order other than that of history makes the Dionysian susceptible to alternative interpretations that manipulate its original meaning of suffering.
Besides that, this death becomes meaningless after Nietzsche disqualifies the meaning so far attributed to it as misunderstanding. The meaninglessness of the death of Nietzsche’s Socrates implies that death simply ended the life of a suffering, sick man called Socrates. Nietzsche evokes continuity between the meaninglessness of the death of Socrates and his life as a sick man. As such, the life of Socrates becomes meaningless. It is clear that the unity of the life and death of Socrates attained through the meaninglessness of his death produces a gap between his simple death and his celebrated scientific life.
Nietzsche provides the following insight into this question: “Christianity. ” Through reason, one seeks to bring one’s instinct toward “happiness,” or, to bring it to meet its goal (the good God in the cases of Platonism and Christianity). ” It is feeling that differentiates these two roads. In Platonism, only reason brings the instinct as truth to know, or meet its goal. In Christianity, it is primary feeling, the feeling that something is true, which brings the instinct to meet its goal. Thus, Christianity becomes theology (that is, turns to use reason as its instrument) only after its instinct meets its goal in feeling.