NIETZSCHE AND THE SHADOWS OF GOD – By Y. Yovel in “Dark Riddle: Hegel, Nietzsche and the Jews” (1998)


“Metaphysical fictions are involved in the central concepts and values of Western culture, which dominate and distort every individual’s life. (…) The whole network of epistemological and moral concepts in which we live expresses, in this respect, a psychology of escape and repression. In Nietzsche’s terms it is a fear of facing the truth, the cowardice of the person retreating before the abyss. Further, the system of rational fictions we project on the world enables us, the weak, to dominate the world in an imaginary way and thus express our will to power in a rather devious manner. In subjecting, as it were, the world to a network of rules and laws of our own invention, we establish our alleged superiority over it and subject the universe itself to our metaphysical illusions.

The Christian religion, even more than rationalistic science and morality, produces and offers a veil of mystification which serves human weakness, meekness, and the negation of life. Images of a transcendent god and a next world make real earthly life appear null and worthless; and by means of moral images of punishment and reward, divine Providence, a moral world order, conscience, repentance, and guilt feelings, men and women interiorize their hatred of life and become self-oppressed.

Though Nietzsche was called a nihilist, he himself regarded nihilism as his number one enemy. Genuine nihilism, he claims, resides in Christianity, whose essence is to deny life’s value, to opress life, and to fight against it. The ascetic ideal – the summit of spirituality in Christian eyes (and also in the eyes of the atheist Schopenhauer) – is to Nietzsche the greatest distortion of the spirit which Christianity propagates.” (pg. 108)

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the_gay_science_by_nietzsche_book_cover_v2_by_ruckenfigur-d5kx81y“This attempt at a radical critique, both in its roots and in its scope, is dramatically expressed in Nietzsche’s dictum about the death of God, and even more in his less well-known but more accurate exclamation in The Gay Science: ‘When will all these shadows of God cease to darken our minds? When will we complete our de-deification (*) of nature?’ (GS, 125)

(*) entogöttilicht, literally “freed of God”

Even after God’s death, his shadows still dominate the world. Hence the true role of philosophical criticism is to purge the world of the shadows of the dead God (GS, 108). These shadows are the vestiges of belief in a rational world, a cosmos ruled by a logos, the validity of the natural sciences, of the ‘pure’ laws of logic, the dominion of causality, and the cogency of the concepts of substance and identity. Modern natural science pretended to have banned God from the picture of nature, but has reinstated God’s shadows through the back door.

Philosophical rationalism and the belief in science are disguised versions of the old religious notion of a moral world order, and are likewise based on anthropomorphism – the projection of man’s wishes, needs, customs, and aspirations on the structure of the universe. (…) In contrast to Spinoza, for whom the world was saturated (because identical) with God, for Nietzsche the demand to grasp nature as ‘clear of God’ is the precondition for man to ‘become nature again’: that is, to be cured of decadence.” (pg. 112)

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“Life’s meaning is not something ready-made, by its mere existence, but is shaped through a process of self-overcoming. A precondition for this is the recognition that there are no objective meanings and values out there in the world, that the world is disrobed of God and his shadows. Therefore the test of the noble person – the “overman” which Nietzsche pretends to announce – lies in the question: ‘How much truth can be bear?’

Child Dionysus riding a tigress (Museum El Djem)

Child Dionysus riding a tigress (Museum El Djem)

Tearing away as many of his protective masks as he or she can, the Dionysian person is supposed to face a universe stripped of rational meaning and of all support by permanent values, and to be capable of converting this terrifying recognition into a new source of life’s power and even a new kind of joy. (‘Joyous knowing’ is, I think, a better rendering of Nietzsche’s famous ‘La Gaya Scienza’).

But what kind of knowing is this? It is certainly not merely a cognitive disposition; it is equally a self-commitment, a passion, a form of willing. It is a mode of recognition and realization, two words which imply taking a stand, performing an act, placing oneself in some firm position. The Dionysian person’s knowing is not the affirmation of a statement, nor even a simple disillusionment, but an act of the whole person which affirms a whole existentical ‘fate’ and accepts a certain way of living, which others would consider miserable, as a basis for joy and creativity.

The psychology of ordinary people is different. When facing hard truths, such people are liable to react by negating life, plunging into despair and nihilism, or running back to the consoling lap of illusion. Weak persons opt for optimism because they cannot overcome pessimism, whereas for the kind of person Nietzsche foresees, a “pessimist” view of existence is merely the starting point to be overcome, an introduction to the affirmation of life and the acceptance of difficulty and suffering, by which to gain new sources of power and joy.

This dialectical overcoming of the temptation of nihilism (and also of superficial optimism) is Nietzsche’s main message; it is the crux of his Dionysian stance, the essence of tragedy and the tragic way of life. The Dionysian person neither shuns suffering (mental and physical) and the recognition of chaos, nor lets them drag him into the abyss of despair. Rather, by saying ‘YES’ to life with all its contingent, absurd, and horrible aspects, he converts this recognition into a source of existential power.”

Dark Riddle: Hegel, Nietzsche and the Jews
(1998, Pennsylvania State University, Pgs. 107 -114)

Yovel is Professor of Philosophy at the Hebrew University of Jerusalem
and Hans Jonas Professor at the New School for Social Research in New York.
He also wrote Spinoza and Other Heretics and Kant and the Philosophy of History,

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Thomas Nagel on Death (a chapter from “Mortal Questions”, 1979, Cambridge University Press)



by  Thomas Nagel

from Mortal Questions

(New York: Cambridge U. Press, 1979) pp. 1-10.


If death is the unequivocal and permanent end of our existence, the question arises whether it is a bad thing to die.

There is conspicuous disagreement about the matter: some people think death is dreadful; others have no objection to death per se, though they hope their own will be neither premature nor painful. Those in the former category tend to think those in the latter are blind to the obvious, while the latter suppose the former to be prey to some sort of confusion. On the one hand it can be said that life is all we have and the loss of it is the greatest loss we can sustain. On the other hand it may be objected that death deprives this supposed loss of its subject, and that if we realize that death is not an unimaginable condition of the persisting person, but a mere blank, we will see that it can have no value whatever, positive or negative.

Since I want to leave aside the question whether we are, or might be, immortal in some form, I shall simply use the word ‘death’ and its cognates in this discussion to mean permanent death, unsupplemented by any form of conscious survival. I want to ask whether death is in itself an evil; and how great an evil, and of what kind, it might be. The question should be of interest even to those who believe in some form of immortality, for one’s attitude towards immortality must depend in part on one’s attitude toward death.

If death is an evil at all, it cannot be because of its positive features, but only because of what it deprives us of. I shall try to deal with the difficulties surrounding the natural view that death is an evil because it brings to an end all the goods that life contains. We need not give an account of these goods here, except to observe that some of them, like perception, desire, activity, and thought, are so general as to be constitutive of human life. They are widely regarded as formidable benefits in themselves, despite the fact that they are conditions of misery as well as of happiness, and that a sufficient quantity of more particular evils can perhaps outweigh them. That is what is meant, I think by the allegation that it is good simply to be alive, even if one is undergoing terrible experiences. The situation is roughly this: There are elements which, it added to one’s experience, make life better; there are other elements which if added to one’s experience, make life worse. But what remains when these are set aside is not merely neutral: it is emphatically positive. Therefore life is worth living even when the bad elements of experience are plentiful, and the good ones too meager to outweigh the bad ones on their own. The additional positive weight is supplied by experience itself, rather than by any of its consequences.

I shall not discuss the value that one person’s life or death may have for others, or its objective value, but only the value that it has for the person who is its subject. That seems to me the primary case, and the case which presents the greatest difficulties. Let me add only two observations. First, the value of life and its contents does not attach to mere organic survival; almost everyone would be indifferent (other things equal) between immediate death and immediate coma followed by death twenty years later without reawakening. And second, like most goods, this can be multiplied by time: more is better than less. The added quantities need not be temporally continuous (though continuity has its social advantages). People are attracted to the possibility of long-term suspended animation or freezing, followed by the resumption of conscious life, because they can regard it from within simply as a continuation of their present life. If these techniques are ever perfected, what from outside appeared as a dormant interval of three hundred years could be experienced by the subject as nothing more than a sharp discontinuity in the character of his experiences. I do not deny, or course, that this has its own disadvantages. Family and friends may have died in the meantime; the language may have changed; the comforts of social, geographical, and cultural familiarity would be lacking. Nevertheless those inconveniences would not obliterate the basic advantage of continued, thought discontinuous, existence.

If we turn from what is good about life to what is bad about death, the case is completely different. Essentially, though there may be problems about their specification, what we find desirable in life are certain states, conditions, or types of activity. It is being alive, doing certain things, having certain experiences, that we consider good. But if death is an evil, it is the loss of life, rather than the state of being dead, or nonexistent, or unconscious, that is objectionable.1 This asymmetry is important. If it is good to be alive, that advantage can be attributed to a person at each point of his life. It is good of which Bach had more than Schubert, simply because he lived longer. Death, however, is not an evil of which Shakespeare has so far received a larger portion than Proust. If death is a disadvantage, it is not easy to say when a man suffers it.

There are two other indications that we do not object to death merely because it involves long periods on nonexistence. First, as has been mentioned, most of us would not regard the temporary suspension of life, even for substantial intervals, as in itself a misfortune. If it ever happens that people can be frozen without reduction of the conscious lifespan, it will be inappropriate to pity those who are temporarily out of circulation. Second, none of us existed before we were born (or conceived), but few regard that as a misfortune. I shall have more to say about this later.

The point that death is not regarded as an unfortunate state enables us to refute a curious but very common suggestion about the origin of the fear of death. It is often said that those who object to death have made the mistake of trying to imagine what it is like to be dead. It is alleged that the failure to realize that this task is logically impossible (for the banal reason that there is nothing to imagine) leads to the conviction that death is mysterious and therefore a terrifying prospective state. But this diagnosis is evidently false, for it is just as impossible to imagine being totally unconscious as to imagine being dead (though it is easy enough to imagine oneself, from the outside, in either of those conditions). Yet people who are averse to death are not usually averse to unconsciousness (so long as it does not entail a substantial cut in the total duration of waking life).

If we are to make sense of the view that to die is bad, it must be on the ground that life is a good and death is the corresponding deprivation or loss, bad not because of any positive features but because of the desirability of what it removes. We must now turn to the serious difficulties which this hypothesis raises, difficulties about loss and privation in general, and about death in particular.

Essentially, there are three types of problem. First, doubt may be raised whether anything can be bad for a man without being positively unpleasant to him: specifically, it may be doubted that there are any evils which consist merely in the deprivation or absence of possible goods, and which do not depend on someone’s minding that deprivation. Second, there are special difficulties, in the case of death, about how the supposed misfortune is to be assigned to a subject at all. there is doubt both to who its subject is, and as to when he undergoes it. So long as a person exists, he has not yet died, and once he has died, he no longer exists; so there seems to be no time when death, if it is a misfortune, can be ascribed to its unfortunate subject. the third type or difficulty concerns the asymmetry, mentioned above, between out attitudes to posthumous and prenatal nonexistence. How can the former be bad if the latter is not?

It should be recognized that if these are valid objections to counting death as an evil, they will apply to many other supposed evils as well. The first type of objection is expressed in general form by the common remark that what you don’t know can’t hurt you. It means that even if a man is betrayed by his friends, ridiculed behind his back, and despised by people who tread him politely to his face, none of it can be counted as a misfortune for him so long as he does not suffer as a result. It means that a man is not injured if his wishes are ignored by the executor of his will, or if, after his death, the belief becomes current that all the literary works on which his fame rest were really written by his brother, who died in Mexico at the age of 28. It seems to me worth asking what assumptions about good and evil lead to these drastic restrictions.

All the questions have something to do with time. There certainly are goods and evils of a simple kind (including some pleasures and pains) which a person possesses at a given time simply in virtue of his condition at that time. But this is not true of all the things we regard as good or bad for a man. Often we need to know his history to tell whether something is a misfortune or not; this applies to ills like deterioration, deprivation, and damage. Sometimes his experiential state is relatively unimportant — as in the case of a man who wastes his life in the cheerful pursuit of a method of communicating with asparagus plants. Someone who holds that all goods and evils must be temporally assignable states of the person may of course try to bring difficult cases into line by pointing to the pleasure or pain that more complicated goods and evils cause. Loss, betrayal, deception, and ridicule are on this view bad because people suffer when they learn of them. But it should be asked how our ideas of human value would have to be constituted to accommodate these cases directly instead. One advantage of such an account might be that it would enable us to explain why the discovery of these misfortunes causes suffering — in a way that makes it reasonable. For the natural view is that the discovery of betrayal makes us unhappy because it is bad to be betrayed — not that betrayal is bad because its discovery makes us unhappy.

It therefore seems to me worth exploring the position that most good and ill fortune has as its subject a person identified by his history and his possibilities, rather than merely by his categorical state of the moment — and that while this subject can be exactly located in a sequence of places and times, the same is not necessarily true of the goods and ills that befall him. 2

These ideas can be illustrated by an example of deprivation whose severity approaches that of death. Suppose an intelligent person receives a brain injury that reduces him to the mental condition of a contented infant, and that such desires as remain to him can be satisfied by a custodian, so that he is free from care. Such a development would be widely regarded as a severe misfortune, not only for his friends and relations, or for society, but also and primarily, for the person himself. This does not mean that a contented infant is unfortunate. The intelligent adult who has been reduced to this condition is the subject of the misfortune. He is the one we pity, though of course he does not mind his condition. It is in fact the same condition he was in at the age of three months, except that he is bigger. If we did not pity him then, why pity him now; in any case, who is there to pity? The intelligent adult has disappeared, and for a creature like the one before us, happiness consists in a full stomach and a dry diaper.

If these objections are invalid, it must be because they rest on a mistaken assumption about the temporal reelation between the subject of a misfortune and the circumstances which constitute it. If, instead of concentrating exclusively on the oversized baby before us, we consider the person he was, and the person he could be now, then his reduction to this state and the cancellation of his natural adult development constitute a perfectly intelligible catastrophe.

This case should convince us that it is arbitrary to restrict the goods and evils that can befall a man to nonrelational properties ascribable to him at particular times. As it stands, that restriction excludes not only such cases of gross degeneration, but also a good deal of what is important about success and failure, and other features of a life that have the character of processes. I believe we can go further, however. There are goods and evils which are irreducibly relational; they are features of the relations between a person, with spatial and temporal boundaries of the usual sort, and circumstances which may not coincide with him either in space or in time. A man’s life includes much that does not take place within the boundaries of his life. These boundaries are commonly crossed by the misfortunes of being deceived, or despised, or betrayed. (If this is correct, there is a simple account of what is wrong with breaking a deathbed promise. It is an injury to the dead man. For certain purposes it is possible to regard time as just another type of distance.). The case of mental degeneration shows us an evil that depends on a contrast between the reality and the possible alternatives. A man is the subject of good and evil as much becomes he has hopes which may or may not be fulfilled, or possibilities which may or may not be realized, as because of his capacity to suffer and enjoy. If death is an evil, it must be accounted for in these terms, and the impossibility of locating it within life should not trouble us.

When a man dies we are left with his corpse, and while a corpse can suffer the kind of mishap that may occur to an article of furniture, it is not a suitable object for pity. The man, however, is. He has lost his life, and if he had not died, he would have continued to live it, and to possess whatever good there is in living. If we apply to death the account suggested for the case of dementia, we shall say that although the spatial and temporal locations of the individual who suffered the loss are clear enough, the misfortune itself cannot be so easily located. One must be content just to state that his life is over and there will never be anymore of it. That fact, rather than his past or present condition, constitutes his misfortune, if it is one. Nevertheless if there is a loss, someone must suffer it, and he must have existence and specific spatial and temporal location even if the loss itself does not. The fact that Beethoven had no children may have been a cause of regret to him, or a sad thing for the world, but it cannot be described as a misfortune for the children that he never had. All of us, I believe, are fortunate to have been born. But unless good and ill can be assigned to an embryo, or even to an unconnected pair of gametes, it cannot be said that not to be born is a misfortune. (That is a factor to be considered in deciding whether abortion and contraception are akin to murder.)

This approach also provides a solution to the problem of temporal asymmetry, pointed out by Lucretius. He observed that no one finds it disturbing to contemplate the eternity preceding his own birth, and he took this to show that it must be irrational to fear death, since death is simply the mirror image of the prior abyss. That is not true, however, and the difference between the two explains why it is reasonable to regard them differently. It is true that both the time before a man’s birth and the time after his death is time of which his death deprives him. It is time in which, had he not died then, he would be alive. Therefore any death entails the loss of some life that its victim would have led had he not died at that tor any earlier point. We know perfectly well what it wold be for him to have had it instead of losing it, and there is no difficulty in identifying the loser.

But we cannot say that the time prior to a man’s birth is time in which he would have lived had he been born not then but earlier. For aside from the brief margin permitted by premature labor, he could not have been born earlier: anyone born substantially earlier than he would have been someone else. Therefore the time prior to his birth prevents him from living. His birth, when it occurs, does not entail the loss to him of any life whatever.

The direction of time is crucial in assigning possibilities to people or other individuals. Distinct possible lives of a single person can diverge from a common beginning, but they cannot converge to a common conclusion from diverse beginnings. (The latter would represent not a set of different possible lives of one individual, but a set of distinct possible individuals, whose lives have identical conclusions.) Given an identifiable individual, countless possibilities for his continued existence are imaginable, and we can clearly conceive of what it would be for him to go on existing indefinitely. However inevitable it is that this will not come about, its possibility is still that of the continuation of a good for him, if life is the good, we take it to be. 3

We are left, therefore with the question whether the nonrealization of this possibility is in every case a misfortune, or whether it depends on what can naturally be hoped for. This seems to me the most serious difficulty with the view that death is always an evil. Even if we can dispose of the objections against admitting misfortune that is not experienced, or cannot be assigned to a definite time in the person’s life, we still have to set some limits onhow possible a possibility must be for its nonrealization to be a misfortune (or good fortune, should the possibility be a bad one). The death of Keats at 24 is generally regarded as tragic; that of Tolstoy at 82 is not. Although they will be both be dead for ever, Keats’ death deprived him of many years of life which were allowed to Tolstoy; so in a clear sense Keats’ loss was greater (though not in the sense standardly employed in mathematical comparison between infinite quantities). However, this does not prove that Tolstoy’s loss was insignificant. Perhaps we record an objection only to evils which are gratuitously added to the inevitable; the fact that it is worse to die at 24 than at 82 does not imply that it is not a terrible thing to die at 82, or even at 806. the question is whether we can regard as a misfortune any limitations, like mortality, that is normal to the species. Blindness or near-blindness is not a misfortune for a mole, nor would it be for a man, if that were the natural condition of the human race.

The trouble is that life familiarizes us with the goods of which death deprives us. We are already able to appreciate them, as a mole is not able to appreciate vision. If we put aside doubts about their status as goods and grant that their quantity is in part a function of their duration, the question remains whether death, no matter when it occurs, can be said to deprive its victim of what is in the relevant sense a possible continuation of life.

The situation is an ambiguous one. Observed from without, human beings obviously have a natural lifespan and cannot live much longer than a hundred years. A man’s sense of his own experience, on the other hand, does not embody this idea of a natural limit. His existence defines for him an essentially open-ended possible future, containing the usual mixture of goods and evils that he has found so tolerable in the past. Having been gratuitously introduced to the world by a collection of natural, historical, and social accidents, he finds himself the subject of a life, with an indeterminate and not essentially limited future. Viewed in this way, death, no matter how inevitable, is an abrupt cancellation of indefinitely extensive possible goods. Normality seems to have nothing to do with it, for the fact that we will all inevitably die in a few score years cannot by itself imply that it would be good to live longer. Suppose that we were all inevitably going to die in agony — physical agony lasting six months. Would inevitability make that prospect any less unpleasant? And why should it be different for a deprivation? If the normal lifespan were a thousand years, death at 80 would be a tragedy. As things are, it may just be a more widespread tragedy. If there is no limit to the amount of life that it would be good to have, then it may be that a bad end is in store for us all.

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Other perspectives: