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Tag: Nietzsche

Piano Concerto no 1 in D minor, opus 15 – Brahms


    “The Wanderer above the Sea of Fog (1818)

         Caspar David Friedrich


if Beethoven built the Church, along 
with Goethe maybe, of Romanticism, 
and be assured Romanticism is an 
ideology, a moral outlook, a 
motivational perspective, much like 
the economy is nowadays, 
supplanting any more humanistic 
imperatives, Brahms put up one of its 
Cathedrals, just listen, the First Piano
Concerto is a monument, as mighty 
as the Cologne Cathedral musically,
right next to Bonn, incidentally,  
Brahms‘ birthplace

with the disintegration of the 
supremacy of the Catholic deity 
at the onset of the Protestant 
Reformation, Luther, Calvin
Henry Vlll and all that, bolstered
by new discoveries in scientific
speculation, that the earth wasn’t 
flat, for instance, that it revolved 
around the sun rather than the 
other way around, contradictory, 
though convincing, voices began 
to abound, excite question  

in the 18th Century, the Age of 
Reason, the Christian Deity fell,
never effectively to be put back 
together again, see for Its final
sundering, Nietzsche

in France, after the Revolution
the Church was officially removed 
from political consideration, 
countermanding its centuries of 
morally heinous depredations, 
the United States had already at 
its own Revolution separated it 
from State  

Romanticism was an answer to 
a world wherein there might not 
be a God, a world with, however,  
a spiritual dimension, to respond 
to the clockwork universe 
envisioned by the earlier epoch,
the Enlightenmenta world where 
everything could be categorized,
analyzed, predicted

Romanticism called for the 
inclusion of inspiration in the mix,
there are more things in heaven 
and earth, Horatio, than are 
dreamt of in your philosophy, 
as Shakespeare would, for 
instance, have it – “Hamlet”,
poets became prophets thereby, 
if they could manage it, very 
oracles, the world was blessed 
with, at that very moment, 
Beethoven, far outstripping the 
likes of, later, for example, Billy
Graham, or other such, however
galvanizing, proselytizers, 
whose messages would’ve been 
too, to my mind,  literal

for music cannot lie, obfuscate, 
prevaricate, music cannot be 

and then there was Schubert
and Chopin, TolstoyDickens
Elizabeth Barrett Browning
Roberther husband, 
TchaikovskyCaspar David
Friedrich, the Johann Strausses,  
ByronShelley, Keats, whose 
artworks, all, are as profoundly 
in our blood, our cultural system,
as, if not more so than, our 
present information about the 
details of our Christian myths, 
despite superfluity of them 
even, throughout the long 
indeed Middle Ages, and right 
up to, and including, the still 
fervent then Renaissancefor 
better or for worse still, for us

what Romanticism did, and 
specifically through the work 
of these seminal artists, was 
give each of us a chance, 
show us how to come 
through trial and tribulation,
what a faith does, any faith

it said, here, this is my dilemma, 
and this is how I deal with it

for me, Beethoven’s 32nd
Piano Sonata is, soundly, the 
epitome of that, but listen to 
Brahms put a stamp on it
with undaunted authority

we might be ultimately of no 
consequence in an indifferent 
universe, they say, but, hey, 
this is what we can do, and 
do gloriously, while we are 
at it

Woody Allen picks up the 
purpose in our own recent 
20th Century, following in 
the earnest footsteps of his 
Existential mentor, the much 
too dour, think, Ingmar 

but that’s another story

meanwhile, listen

also watch, the conductor here
complete delight, is right out 
of Alice in Wonderland“, 
promise you’ll love it

R ! chard 

mass appeal, or “Missa Solemnis”, opus 123 – Beethoven

Hofkirche (Dresden Cathedral) and the Elbe River, Dresden, Saxony, Germany

    from the centre, the Hofkirche, the Dresden Cathedral, across from the 
    Augustusbrückeor Augustus Bridge, extends into the Zwinger, one  
    of three only palaces in Europe, along with Versailles and Vienna’s 
    Schönbrunndistinctly horizontally to the right, not to be confused 
  with a crook in the Cathedralan intolerable, were it so, ecclesiastical  
   gaffe, it ‘s now become one of the most significant art galleries in  
   Europe, the green rooves, to the right still, are the Semperoper‘s, the   
  black roof, nestling before it, an unforgettable Italian

  before it all, majestically, the Elbe


from the very Semperoper in Dresden,
where I’ll ever remember seeing the 
worst “Barber of Seville” I’ve ever seen,
first balcony, left of centre, Figaro came 
out on a motorcycle, I ask you, it was 
downhill after that, my mom, beside 
me, was falling even asleep, we left at 
intermission, soldiered on to a 
restaurant overlooking the Elbe, Italian
if I remember, but utterly more enjoyable 
than the disappointing operatic option, 
there might even ‘ve been a moon at our 
tableside window, picturesquely 
shimmering on the river

but, hey, we both would‘ve stayed,
incontrovertibly, for this performance
Beethoven’s Missa Solemnis“, a late, 
and towering, entry, 1823, in his opus 
– second definition of that word, which 
is to sayhis entire output, all 135 
opuses, first definition there, discrete 
compositions – plus all his works 
without opus – first definition again – 
numbers, WoO

the plural of opusincidentally, can 
also be, both meanings, opera, just 
to confuse things, I use either
interchangeably, according to my 
narrative rhythm

missae solemnes, plural of missa 
solemnis, are a particularly Catholic
form of music, going back to the 
very Middle Ages, at which point 
religious art was all that really 
mattered, anything else was entirely
peripheral, of no consequence 

but Catholicism, and its Protestant
offshoots, which is to say, their 
common Christianity, remained 
culturally entrenched during the 
process of their slow disintegration

Nietzsche would, later, take care 
of that, but that’s another story

Beethoven, Mozart, Catholics, if, 
either, only by name, delivered 
missae solemneswhile Bach, 
Handel, both Protestant, 
delivered oratorios, with some 

about which, later

Catholic, Protestant expression still
find, even strong, exponents at 
present, though the form is, 
essentially, outdated, our anthems 
are national, now, mostly, if even 
somewhat, that, halfheartedly, when 
notparadoxically, searchingly, 
hopefully, and maybe even
revolutionarily, again, ideological

imagine Imagine for instance, as 
suchjust click

R ! chard

Fantasia in F minor, D.940 – Franz Schubert

Millais, John Everett, 1829-1896; The Princes in the Tower


        Princes In The Tower (1878) 
               John Everett Millais
flipping through the suggested list of 
YouTube videos that always accompanies
the main feature for a quite specific other 
quintet of Schubert, a work to compare 
chanced upon, by the very gleam of what 
it promised on the label, a Fantasia, rather, 
of Schubert for four-hand piano, in other 
words, two people, pups of the same 
family, it appeared in this instance, 
according to both their names, and the 
still picture
I wasn’t prepared to find two veritable
cherubs, dressed alike in black and 
white, not unlike those in the painting 
abovesit at the piano and deliver the 
very music of angels
written in May, 1828, Schubert died 
that November, age 31
the Fantasia is essentially a sonata
with all the breaks removed, it is 
played without interruption, this 
video indicates the three traditional
separations of the movements as 
they occur
you’ll find again tonality, tempo, 
and recapitulation rule, but the 
idiom is searching, clusters of 
notes are broken down, explored,
dissected, looking for some kind
of metaphysical solution, which
of course, can only be the quest
itselfimperceptible to the 
beseecher, who can only ever 
find it in the mirror of his or her 
own creation, in other words, the 
answer is in the process, we are 
ourselves our own metaphysical 
solution according to the life that 
we individually create, which, in 
this case, Schubert’s, is utterly 
magical, the very utterances of 
angels, Schubert must’ve been 
an angel
note the return of the original 
theme in the final movement, 
like a memory of something 
that started long ago, before 
the tumult and anguish of the 
intervening moments, the sigh
at the end, the very last note, 
a surrender, a submission, an
exhausted, and I use the word
advisedly, capitulation
if I’ve twinned the painting above
it’s that they are both expressions
of absolute innocence, unclouded
emotions before their either fate,
in one case, the message of 
Schubert, a very Annunciation
played appropriately by apt 
messengers, the other, dread 
before their direst of plights  
Edward, heir to Edward lV, King of
England, and Richard, his brother,
disappeared from the Tower of 
London after Richard lll had them,
ages 12 and 9, held there, no one 
has determined the true course of
events, apart from the fact that
Richard lll got the throne, 
however illegitimately 


note that the painting above is 
manifestly Romantic, 1878, though
late, Impressionism was taking 
over, but Millais, English, and not 
as controversial as the French, 
nor the Austrians, for that matter,
still delivered utter masterpieces
in the, however outdated, 
the painting, at five feet by three,
is nearly life size, standing beside 
it is unforgettable, it is in a sober, 
dare I say, Protestant style, quite 
different from the Catholic 
Schubert and his more Italianate
sensibilities, it is spare in both 
colour and filigree, a consequence 
of strict rules established upon the 
arts after Charles ll, under William 
of Orange and Mary, 1689 -1702
the British will pick up again, 
artistically, but only marginally, in 
the 19th Century, they shine,
however, in the area of philosophy, 
mostly political, Adam Smith, for 
instance, significant in the shaping 
of the American Constitutionor 
empiricist, what there is to learn 
directly from experienceHobbes
BerkeleyLockeuntil it returns to 
Germany in the 18th Century with 
Kantconcerns more existential
does God exist, all the way up to 
Nietzsche in the late 19th Century
puts an end to Him, and the West 
prepares for secularism, separation 
of Church and State

the Princes“, like Schubert, are 
manifest in their horror, not 
stylized, but overt, flagrant
Jane Grey“, Delaroche, for the 
combination of drama, pathos,  
for Romantic attention to the 
plight of even regal personalities
R ! chard


Clarinet Quintet in B minor, Op. 115 – Johannes Brahms


    “The Wanderer above a Sea of Fog / 

            “Der Wanderer über dem Nebelmeer (1818)   

          Caspar David Friedrich


                              for Collin, who’ll appreciate
                                        especially, I’m sure, the 

while I’m on the subject of clarinet quintets,
since there are so few significant ones, let 
me pull Brahms’ out of my hat and celebrate 
it, a worthy challenge to Mozart’s own utter

but over a century has gone by, it’s 1891, 
Beethoven, the French Revolution, the 
Romantic Era is reaching its end, ceding 
to Impressionism, after the disruptions of 
rampant industrialization, and its 
consequent effects on the social contract

Marx has proposed a theoretical master 
plan to equitably protect the rest of us 
from the 1%, however too politically 
fraught, eventually, such a system – see

furthermore, Darwin had suggested that 
we weren’t all descended from Adam and 
Eve, but from larvae, which is to say, 
millennially morphed, modified, through
time, genetically, leading to festering still 
ideological  objections

Elizabeth Barrett Browning had written 
her unadulterated love poems to her 
husband, RobertCaspar David 
Friedrich had shown us his wanderer’s 
back while facing the mountainous 
challenges of the upcoming world, 
godless now after NietzscheAnna 
Karenina had thrown herself in front 
of a train, Madame Bovary had taken 
poison, and Ibsen‘s Nora had left her 
husband for a fraught, if not even 
dangerous, life on her own, to escape 
his safe but insufferable dominance, 
while Jane Eyre was finding ghosts
in her cobwebbed, and insufferable, 
to my mind, though admittedly  
aristocratic, attic 

you’ll note the clarinet is not sitting
centre stage, but has nevertheless 
a place at the table, by this time, 
though not not honoured, familiar,
and is more integrated to the 
conversation, the idea of democracy 
has taken hold, with everyone having
an equal, and even a vociferous, say

Brahms modelled his Clarinet Quintet,
on Mozart’s, the Classical structure is 
still the same, movements, tonality, 
musical recurrence, all to wonderful 

that he would do that is not a given, 
but a tribute to the power of that form, 
take the waltz for instance, alive from 
even before Strauss, not to mention 
Chopin, to approximately the middle 
of the Twentieth Century

think about it, who waltzes anymore,
though they might’ve enchanted still, 
residually, the  50’s – see Patti Page
for instance – its lustre having 
dissipated, with the wind, as it were, 
the gust, before us, of the unending 

R ! chard

the late sonatas of Beethoven‏

"Music" - Gustav Klimt

Music (1895)

Gustav Klimt


the last three sonatas of Beethoven have
always seemed to me a progression, the
first two being sketches for the third,
however accomplished these earlier ones
might’ve individually nevertheless been

they are not often heard chronologically,
pianists will usually play the full 32 in a
more representative order, some early,
some middle, some late Beethoven, as
they do, not unreasonably, in even less
comprehensive performances

but it’s instructive to hear them played
in a row

let me point out that the Hammerklavier“,
the piano sonata right before them, opus
, had already pronounced, with the
authority of the very Ten Commandments,
the purview of the piano, and by extension
the possibilities inherent in Western music,
or any music, for that matter, yet there was
more to come from this prophet, this
Nietzschean superman

the last sonata, the 32nd, the opus 111, is
his testament, a work of the utmost majesty,
humanity, and reflection, not only a
masterpiece but a prayer, a transcendence,
a musical rendition of the resurrection

this is what I heard one recent Sunday
night at a recital in the city

here are the three by, however, another
pianist, for the performer I saw wasn’t
available on the Internet, but these are
equally, if not even more, effective,
though the player, a youth still, is a boy
putting on a man’s shoes, audibly, they
are not, however, save for that karmic
insufficiency, a bad at all fit, bad is
never so inspiring

note the short, fast, explosive second
movements in both the 109 and 110,
prefiguring the first movement of 111

note how the last movement of the last
, instead of merely rendering
what had been considered beautiful
music, as in 109 and 110, breaks
through into a quite other dimension,
an irresistible level spirituality, a
transcendental elevation, an ascension,
a sublime trajectory for the secular age
which ‘d follow

there still hasn’t been heard anything
quite as profound


“Meditations”, Book 3 – Marcus Aurelius‏

“If thou workest at that which is before thee, following right reason seriously, vigorously, calmly, without allowing anything else to distract thee, but keeping thy divine part pure, as if thou shouldst be bound to give it back immediately; if thou holdest to this, expecting nothing, fearing nothing, but satisfied with thy present activity according to nature, and with heroic truth in every word and sound which thou utterest, thou wilt live happy. And there is no man who is able to prevent this.”

Meditations“, Book 3, 12

Marcus Aurelius


the idea of the virtuous man, or the
interpretation of Marcus Aurelius of
such a person, goes back of course to
Socrates by way of Plato, 427 – 347
B.C., who’s ideal was primarily
political, what to achieve within a
political order, rather than a private
meditation, an advice rather than
a contemplation as in Marcus
Aurelius, 121 – 180 A.D., 550,
not inconsequential, years later

other moral perspectives meanwhile
applied, Epicureanism, for instance,
notably, after which the stranglehold
of Christianity produced not philosophy
but dogma, for a subservient and,
biblically labeled, fallen people,
nearly fifteen hundred years spent
trying to figure out how many angels
fit through the eye of a needle,
essentially, how many irrationalities
could prove the existence, and
authority, of a mandated God

René Descartes inadvertently in this
very quest, but not before 1637, put
an end to that, introduced a new, and
revolutionary, perspective, I think,
therefore I am
which put the individual
instead of the Church in the driver’s seat,
this, if it didn’t bring on the Renaissance,
at least gave it a significant push

but because of his famous scientific
, studies afterwards in what
we now know as the humanities
became more empirical than
specifically moral, how do we
perceive rather than how do we live
according to what is right or wrong,
Nietzsche‘s Beyond Good and Evil“,
1886, reoriented that investigation,
as it happened, ominously, in an age
where any kind of god had become
irrelevant, Beethoven would be
transformed into a Hitler, an
uncomfortably fateful Übermensch,

now philosophy is concerned with
language, what do we mean when
we say what do we mean, and can
anybody understand that

our closest moralist, our modern day
Marcus Aurelius, is at present Miss
, whom I wholeheartedly

as well as, of course, Marcus Aurelius


psst: Miss Manners‘ question and answer
format, incidentally, is not at all unlike
what Plato does in his Socratic dialogues
she just has a larger, more flip audience

XLlV. Belovèd, thou hast brought me many flowers – Elizabeth Barrett Browning‏

from Sonnets from the Portuguese

XLlV. Belovèd, thou hast brought me many flowers

Belovèd, thou hast brought me many flowers
Plucked in the garden, all the summer through
And winter, and it seemed as if they grew
In this close room, nor missed the sun and showers.
So, in the like name of that love of ours,
Take back these thoughts which here unfolded too,
And which on warm and cold days I withdrew
From my heart’s ground. Indeed, those beds and bowers
Be overgrown with bitter weeds and rue,
And wait thy weeding; yet here’s eglantine,
Here’s ivy! – take them, as I used to do
Thy flowers, and keep them where they shall not pine.
Instruct thine eyes to keep their colours true,
And tell thy soul, their roots are left in mine.

Elizabeth Barrett Browning


let me, much as Elizabeth is doing here,
submit these comments which I’ve been
sending you, all 44 of them specifically
on these sonnets, their very entirety,
not to mention other opinions I’ve
delivered on several other topics, they
are what I can return of what the world
has given me, the world has “brought
me many flowers”

“these thoughts which here unfolded
[for me] too,” while all of this was
happening, “And which on warm and
cold days I withdrew / From my heart’s
through “bitter [even] weeds
and rue”
sometimes indeed also,
despite, unreasonably perhaps, the
abundance of flowers, for I succumb
easily also, as poets often do, to
crushing despair – who’d o’ thunk it –
and can be categorically unforgiving
at times of an ungorgiving God

see Philip Larkin for instance on this one
before seeing even Nietzsche, and I could
name, of course, several others

“yet here’s eglantine, / Here’s ivy!”, I’ve
also found, and have concluded that
their example is the one to follow

be splendid, it is the only honourable
answer, I’ve devised, which God could
not easily dishonour

these verses have been as my flowers,
“take them, ….. / …. , and keep them
where they shall not pine. / Instruct
thine eyes to keep their colours true,
/ And tell thy soul, their roots are left
in mine.”

yours ever truly


Beethoven piano sonata no 28 in A major, opus 101

Erte - "The Angel"

The Angel



Beethoven’s piano sonata no 28, opus 101,
in A major
, is the first of what is considered
to be his late piano sonatas, as opposed to
early and middle, three entirely distinct
periods that are easily recognizable upon
closer listening, the early ones are bold,
even headstrong, with Beethoven’s ever
characteristic vigor and Promethean authority,
the length themselves of his early works are
a testament to his sense of his own great
personal validity, the first four, to my mind,
go on much longer than often enough they
should, a typically youthful presumption on
his part, and are musically at best trite, I find,
after their first expositions, the repeats come
as redundant, and tolerable merely, surprises,
even the famous 8th, the Pathétique“, opus 13,
is, I think, too brash and impudent, however in
this manner, nevertheless admittedly, entirely
effective, listen

the Pastorale“, of the middle period, opus 28,
no 15
, is where I deem the music to become
henceforward sublime, it has a settled
confidence that brims with not only technical
wizardry but with also positively enchanting
and entrancing musical ideas, bursting like
very flowers in springtime, with colour and
inspired, effervescent, imagination

the late period is where Beethoven becomes,
however, a sage, a prophet, and indeed a
hierarch in the new secular order of a
reconstituted Heaven, after all, someone
had to take the place of the now discredited
angels, Nietzsche called them Übermenschen,

the 28th sonata starts out slowly, or rather,
more slowly than the earlier forthright ones,
already a sign of less physical, more
measured and considered reponses, my
impression here is of a grandfather visiting
his granchildren, jovial but not too disportive,
merely jaunty, always cheery but for a moment
of haunting melancholy, at the adagio, before
becoming congenial and avuncular again,
with then a big, boastful ending, snapping
staunchly his patriarchal suspenders,
getting the last, and traditional, word, with
a firm, which is to say, a foursquare-major-
chord, finish, the aural equivalent of turning
out the lights

musically, however, the progressions are
exploratory, incremental, more and more
layered with possible, and often apparently
rejected outcomes, in order to try out
something more fitting, maybe, more
accurate, a deconstruction, in other words,
of musical ideas, an investigation, in search
of a viable musically cohesive path

in the 28th sonata Beethoven, I think, is
doodling, however, coming up with the
methods of his great addresses, the
language here is not yet philosophically
precise, a smattering merely of pianistically
plausible ideas, musical sketches, the first
stirrings here, you’ll gather, of formal jazz

in the next sonata, the 29th, the still
unsurpassed “Hammerklavier”, he writes
the definitive book, speaking for music in
the forthcoming history of the world, and
determining its future path, we are still
moving along on his transcendent carpet,
no one ‘s come along still to give us a
more assured ride, kind of like Homer,
some would say Shakespeare, others
Albert Einstein, other, incidentally,
post-Christian, post Revolutionary

who do you presently pray to, who are
your angels, who your Superwomen,
towards what do you aspire,
towards whom

Superwomen, -men, incidentally,
cultivate their own efflorescence,
manifest their own, I think, destinies,
or, if you like, their own Heaven

much as I believe angels also do

Mozart’s Fantasy in C minor on the
same program
shows him in a nearly
Beethovenian mode atavistically, much
more somber than he usually is, but he’s
nevertheless easily distinguished by
his much less intricate musical
accompaniment and his much more
rigorous melodic line, you’re more
likely to hum it

Mozart also composes from the nursery,
I find, the exhilaration of playful discovery,
you can see the toy soldiers, the golden
tresses on little milkmaids in dirndls with
red circles for cheeks

Mozart’s pieces are like nursery rhymes

Beethoven progresses to literature

before you judge me too harsh on Mozart,
by the way, consider that my favourite
piece of the two in this program is the
Mozart, it’s like comparing apples and
oranges, though, it depends on your
mood that day which you’ll favour



psst: just in case you missed it, this version
of the Pathétique is the best I’ve ever
heard, indeed, of all the pieces here
the most extraordinary, don’t miss it

Nemo – “Ennead I” by Plotinus (16)‏

 The School of Athens - Raphael

                                             The School of Athens




Date: Sat, 23 Mar 2013 22:47:05 +0000
To: Richibi’s Weblog
Subject: [New comment] “Ennead I” by Plotinus

As I said at the very beginning, you are “sensitive”, and I was right, because you rightly perceived that I was becoming impatient. My apologies. Patience is not my forte. 🙂 However, you have not “touched a nerve”, as this is by no means an emotional discussion from my pov. I have no intention to “vehemently reject” your position (after all it is yours not mine), but only to share my perspective, including what I perceive to be irrational arguments.

Here are the two statements you made;
” I, and the “demented” Nietzsche, incidentally, equally fervently mistrust, even deem fundamentally impossible”,
“I do not profess to “know what Nietzsche believes or “fervently mistrust[s]‘”.

Is that not a self-contradiction?

You say that you’re making an interpretation. But, what is knowledge but an interpretation? A translation from the concrete and the objective to the abstract and subjective, just as we translate a work of literature from one language to another? By interpreting Nietzsche to yourself, you gain a rational understanding of him, and by interpreting him to others, you share that understanding.

I think an important distinction should be made between a) the belief in the existence of Absolute Truth” and b) the belief of one’s monopoly of the Absolute Truth. You seem to be passionately rejecting b), which is quite understandable. But Platonism is not b) but a). It does not claim monopoly of the Absolute Truth, but instead, Plato and Socrates both exhort their listeners to pursue Beauty, Goodness and Truth, to pursue virtue, to be the lover of wisdom, which is the literal meaning of “philosophy”,

According to Einstein, this pursuit of the Absolute Truth is also the guiding principle of the scientists. Without this passionate pursuit of the truth, we would never discover that the earth is not flat. Now think about this: Can you still insist that it is uncertain whether or not the earth is flat, that it is impossible to have a rational understanding of the shape of the earth?

You argue that uncertainty makes people less likely to kill. But most people who kill are not driven by belief in the Absolute, but by their lust for pleasure, wealth and power. Some may kill in the name of Truth as a disguise for their ulterior motives, but it would be unfair and irrational to blame the Truth for their acts.

I’ll refrain from discussing the Catholic Church, partly because to me this discussion is about Platonism, and Christianity is not Platonism (though they share many similar aspects), and partly because I’m not associated with the Catholic Church and frankly don’t know enough about it to say anything useful


first of all let me raise a glass to our conversation,
a toast that it might live long
and thank you for your continued respectful and
penetrating participation, I will endeavour to as
assiduously hold up
that said, we get into, as I see it, the question
posed by Wittgenstein, an obstacle of the
most impenetrable sort, the egregious
unreliability of language, what do you mean
when you say something, and how does that
synch with the other guy’s interpretation of it,
or, indeed, girl’s 
your meat could be my poison, my Plato,
your Proust   
indeed which one of us is right about this,
is Plato a saint or a sinner, a boon or a
though Proust, of course, would remain 
unquestionably and irreversibly here,
ever, surely, for both of us, benefactor
of positively Promethean, natch, 
what has become here then of the
Absolute, gone up in a whiff of, just
as insubstantial, smoke, the exhalations,
note, of a fully material mens sana,
sound mind, which can be nothing
without the enveloping corpore sano,
sound body   
should there, in the instance, however, 
be a One, an Absolute, we would not, nor
can anyway ever, from our intrinsically
divergent perspectives, be able to, in
any meaningful way, know It
more practically and topically, when
my mother had her living room walls 
painted, my blue was her green, or vice
versa, in either case adamantly, trying
both of us to eke out from each other
concessions to a position, undyingly,
each, though ever politely, both, held, 
a model accommodation, which is to say,
without the often attendant bombs 
we remained puzzled, however, each,
ever, by insidious, and inescapable,
doubt, who saw the right colour 
there is a technical solution to my mother’s
wall, I know, but only after great psychological
adjustment, even torment, will the blue think
his or her visual impression another colour  
and who is mistaken 
or can some people be ever right, 
and ever wrong
this, incidentally, is the central problem
of philosophy, not just our own central
and its resolution the central problem
of politics
in this instance when her cataracts were
removed, her blue became green, or vice
versa, I’d have to be in her apartment, I
can’t remember which colour, right now,
it was I saw, another philosophical
conundrum, but surely, you get the
picture, interpretation is highly
subjective, and porous 
which is why Science requires absolutely
unanimous approval, if you’ll forgive this
metaphorical only use of that prickly
adverb here, to determine Its still 
fundamentally ever tenuous theories
we’ve even only recently deconstructed
even time,
or Time
now there’s a God for you, Giver of context
however, even there, It would appear arbitrary,
there may be another Reality beyond our
particular three-dimensional Plato’s cave
but I digress
my misuse of the word “know” in citing
my apparently contradictory statements,
is at fault, I can never know, I can only
interpret, with custom we have come to
accept our suppositions as fact, and hope
that everyone else will do the same, which
we mostly do, except when we have wars
because of some intractable position,
where someone has set a price on his, her 
incontrovertible, but still fundamentally
arbitrary, opinion, even of ownership,
family structure, interpersonal affairs,
like this one 
but we are talking with only air, no
concrete certainty    
I believe Nietzsche, in other words, to
have thought my thoughts, or I, rather,  
to have incorporated his, but that is only
my understanding of it, which surely I
propound, though I might quite possibly
be wrong, but, Nemo, I can’t remember
the last time I was, I could check, I keep
a tally
scientists, I believe, are indeed seeking
always to know, perfecting their idea of
Reality, but Truth can only be the sum
of all things we think It is, nothing else,
nothing more, after all what other entity
that we know knows anything at all
about It, about Truth
we can only think there is a Real out
there, and make the best of It, the rest
is, Shakespeare again,  
           “…………………………………. such stuff
           As dreams are made on; and our little life
            Is rounded with a sleep.”
                                             The Tempest – act 4, scene 1
                                                                            lines 156 -158
cheers ever

Nemo – “Ennead I” by Plotinus (15)‏

Date: Sat, 23 Mar 2013 00:40:39 +0000
To: Richibi’s Weblog
Subject: [New comment] “Ennead I” by Plotinus


You wrote, ” the possibility of a firm, which is to say, rational, understanding of the substance of our world, something you ardently affirm, but I, and the “demented” Nietzsche, incidentally, equally fervently mistrust, even deem fundamentally impossible

If it is impossible to have a rational understanding of the world, of which Nietzsche is a part, then it is impossible to know what Nietzsche believes or “fervently mistrust”. Do you realize that your statements are contradicting your philosophy?

I find your accusation of Plato irrational and groundless. How is belief in an objective Absolute Truth murderous? On the contrary, I think it is life-saving. For instance, it is wiser to accept that the Law of Gravity exists, then to disregard it and suffer the consequences of a bad fall. If anything, I think a philosophy that only acknowledges the existence of oneself and disregards all others is more likely to cause it’s adherents to commit murder, because other human beings are no more than phantoms in his sight.

As for Fido being an artist, just give him a pint of paint, and you’ll find that he does indeed paint pictures. Some people call it “modern art”. What’s the difference between a plagiarist and an artist who imitates Providence but does not acknowledge the source of his inspiration?


(P.S. I have not responded to your comments about Christianity, though I disagree with them, because I think it is beyond the scope of this discussion)


you argue, Nemo, that one cannot “have a
rational understanding of the world, of which
Nietzsche is a part“, and profess to
simultaneously “know what Nietzsche
believes or “fervently mistrust[s]
but I do not profess to “know what Nietzsche
believes or “fervently mistrust[s]”, nor did I
profess to “have a rational understanding of
the world“, in the sense that I have all the
answers, I am only expressing opinions,
as informed as I can make them, an
interpretation, as indeed I believe
you yourself are
therefore there is no contradiction in my
opinion, the one you most vehemently
seem to wish to reject, I do not profess
which might be what you are about to
but further
the pursuit of an Absolute, an immutable
standard, has too often, and therefore
probably inherently, fallen prey to its
dogma, crucifying, metaphorically of
course but also otherwise, and often,
I’m afraid of pehaps sensing that most
nefarious side in your often less than
patient comments
the Absolute imposed by the Catholic
Church threw the Western World into
the Dark Ages for an unbelievable
1500 years, before we came out of
our, indeed, Platonic cave 
I have no use for the Absolute as an
abstraction, the Absolute can only
be the sum of all the opinions of
those who have, have had, will have,
a notion about It, nothing otherwise 
but an opinion seems to be the way
in which we find our path
that seems to me closer to our answer
and a free, respectful always, exchange
of opinions, no matter how entrenched,
seems to me the only manner in which
to move forward, after all, how long was
the earth believed to be flat before
someone had the nerve, the verve, and
the determination, to wonder about it  
in a world where everyone’s view is
considered, a less certain world, we
would be less willing to die, or kill, 
for any of our arbitrary ideas
incidentally, these are the teachings of
Jesus, remember, turn the other cheek

read also Martha Nussbaum here, ever
profoundly pertinently  
what else, Nemo, is, meanwhile, “beyond
the scope of this discussion”  
or should we merely agree now to having
let me say that it has been for me a
delightful conversation that I would
not want to see end, I think we could 
have a lot to learn from each other, but
perhaps I’ve touched, however
unintentionally, a nerve, for which I
wholeheartedly apologize
best wishes, of course, ever
and cheers, no matter what