God is dead. God remains dead. And we have killed him. How shall we comfort ourselves, the murderers of all murderers?
「神は死んだ」 とニーチェは言ったけど、これはキリスト教で信じられているヒゲを生やしたおっさんの神が死んだ、という意味ではなく、
When Nietzsche announced, in 1882, that 'God is dead' (GS 125), he did not mean merely the God of traditional Christianity. He meant, rather, anything that performs the meaning-giving function in human life that was once performed by that God.The Death of God and the Meaning of Life Julian Young
人間に意味や目的を与える神の役割を果たしてきたものすべてのものの死を意味するんだ、と。
それはなにかというと、西洋の歴史を貫いてきたような構図がある。プラトンのイデア、キリスト教の天国、カントの物自体、マルクス主義の共産主義社会などなど・・・・
The Death of God and the Meaning of Life Julian Young より
All living things are engaged in an ongoing yet losing battle with the forces of destruction. This is not because there is some demonic tendency at work in life; it is an intrinsic characteristic of the world that ‘everything must pass’. Given temporality and the pervasiveness of change, destruction is the inevitable fate of any desired or desirable state of affairs.
p60 NIETZSCHE: A GUIDE FOR THE PERPLEXED R. KEVIN HILL
. The solution, then, is to imagine that instead of one world, pervaded with ‘becoming’ and destruction, there are really two worlds: a world of ‘becoming’ and a world of ‘being’. We envision this latter world as a world of permanence.
p61 NIETZSCHE: A GUIDE FOR THE PERPLEXED R. KEVIN HILL
やれ成功した、達成した、といってもそれがいつまで続くとも限らない。かりにある程度続いたとしても死んでしまえば「はい、それまでよ」。だから、天国なりなんなり、この世に意味をもたせる世界を想定したのにそんなのもない、と。
じゃあ、どうする？
そこで、「超人」とか「運命愛」とか「永劫回帰」とか「力への意思」とかニーチェ独特の世界になるのですが、これらについては本当に解釈が分かれる。「これがニーチェだ！」と言ってもひろゆきの「それはあなたの感想でしょ」の世界。
一つの解釈を紹介すると、
Creative transformation requires the destruction of existing configurations of the world in favour of new configurations.It turns out that a world of becoming is a condition of the possibility of our highest good after all. Once we realize that, we ought to celebrate the world as it is. We should accept that the instances of destruction that we might deplore (especially the unwinding of the products of our prior creative activity) are instances of a general feature of life necessary to the realization of our highest goods.
Embracing tragedy is symptomatic of strength, and magical thinking that denies life’s tragic character is symptomatic of weakness. p6５ NIETZSCHE: A GUIDE FOR THE PERPLEXED R. KEVIN HILL
無意味さや虚しさを感じたのは成功も達成も継続せず、破壊されるから・・・しかし、考えてみれば、創造には破壊が必要。 悲劇も全面的に受け入れれば創造の糧。
３．１１とき廃墟から救われたおじいさんが救出されたとき「また、作りましょう！」みたいなことを言っていたが、気分としてはあんな感じだろう。野口晴哉が空襲で大事にしていたレコードをすべて焼かれて「これでまた新しく始められる」みたいなことを言っていたがそれも同趣旨だろう。
One thing to notice about all of them is that life's meaning is taken to be, first, universal, the same for everyone, and second, independent of choice.....that there is no such thing as the — universal — meaning of life, that no meaning is written into the metaphysical structure of reality. Still, one might reflect, that doesn't mean that my life can't have meaning. It doesn't mean that I can't create meaning in my life, my own individual meaning
The Death of God and the Meaning of Life Julian Young
イデアの世界やら天国やら人生に意味を与えていた想定に共通なのは、それが普遍的であり、選択肢を許さない所与のものである人類共通の物語である、ということ。しかし、そんなドデカイ物語は不要じゃないか、芸術家が自分の作品を創造するように、たとえ、君だけの君だけのための物語であったとしても、君は君に合った人生を創造すればいいじゃないか、 と。それが永遠に繰り返されてもそれが肯定できるような物語をつくれ、と。
しかし、これはきつい。生き延びて後に幸福をつかんだとしてもホローコーストは二度と繰り返したくない。ニーチェもサロメに失恋したがそれを繰り返したかったかわからない。大抵の人は永劫回帰に耐えられないが、それができるのが超人だ、と。
他の解釈（西谷啓治のニーチェ）
After the death of God and the replacement of metaphysical truth with perspectivism, there is no absolute standard for truth anymore; there are only perspectives. However, such perspectives are not true but, strictly speaking, illusory. Human beings can live only through illusion: life functions in us through a will to deception. When truth is seen as the value standard of life, a will to truth arises. The constant creation of new perspectives (the fabrication of new lies) opens up further, broader horizons. This broadening of perspectives is a new illumination of the world and thus strengthens and enhances humanity. Only persons of strong will can stand existence in a world without purpose, unity, or truth.16 Therefore, one has to relentlessly track down and negate all idealistic and other-worldly worldviews and moralities (Hinterweltlerei) in oneself and others. One needs to look into the abyss of nihility—descend into how deeply lies and fabrications make up life. This fictitious world without meaning or purpose is the only reality that exists. When one sees the world from this perspective (which is, according to Nishitani, the world as will to power), the world process takes on the necessity of fatum: it could not be otherwise than it is.17 Only if there would be another world behind this one, the world could be otherwise than it actually is. One has to submit oneself to this fate and deeply accept and embrace the necessity of the world process: this is the attitude of amor fati. Amor fati means understanding the world as play of the multiple perspectives of will to power. Nishitani calls Nietzsche’s fatalism an extreme fatalism, without room for providence, progress, or evolution. In ordinary fatalism, we are helpless victims of the way the course of all things is run by something or some process outside of us. Such a view destroys chance and creativity. But Nietzsche’s fatalism is identical with chance and the creative. Chance and necessity are identical.18 Nishitani stresses that the self is an active part of this fatalism: every action of a person has an infinitely great influence on everything that is to come. He connects this to the Buddhist notion of karma. Every action of the self is influenced by all things and in turn influences all things.19 The self and the world are one: they both are will to power.
（Nietzsche and Zen Self-overcoming without a Self André van der Braakpp145-146)
世界は目的も意味も絶対的真理もなく破壊と創造と繰り返す。 他にありえた世界なぞもない。では、我々はその運命の被害者かといえば、世界と我は一体であって、我々＝世界が破壊と創造をして遊んでいるのだ、と。ーー砂場で「山」や「トンネル」「お城」なんかを作っては惜しげなく壊して楽しんでいる子供のイメージに近い。
ちなみに、西谷の”The self and the world are one ”というのは、ショウペンハウエルやトルストイの別々に見えるが「本当は一つ」というのではなくて、直接的な一体性ー山田無文という禅者が夜、月をみて「わしが光っておる」となるのが悟ったときの心境みたいなことを言っていたが、そんな感じだろう。
関連
At first, God and Satan were one,.
”God must be, in essence, the sum total of all existence”
”the idea of God as the Absolute Other is ridiculous”
”God is the vehicle of the energy.”
If my left arm were turned into a rooster, I could have crowed at dawn.
The sum of all possible tragedies “Eli, Eli, lema sabachthani?”
”whoever kills you will think he is offering a service to God”
"it must be believed, because it is absurd! "
”Jesus said, Split a piece of wood, and I am there. Lift up the stone, and you will find me there.”
” for good people to do evil - that takes religion."
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