The Kantian revolution means that we can no longer look at "the idea of reality" as anything but a more or less qualitative fantasy about the world. The real "noumenal" world that Kant discussed is out of reach. For good.
Spinoza had no clue about this and discussed realism and rationalism as if they were perfectly self-evident necessities. No such concepts survived the Kantian revolution. Not even the self-evident cogito of Descartes which Spinoza never really opposed either.
What Nietzsche ultimately then does is to put Kant against Kant himself and then throws the Kantian revolution into an historical context (showing the horrible consequences of Kant's achievement and the possible opening to a new affirmative nihilism this entails).
As for Zarathushtra, he didn't step into Spinoza's trap to begin with. So he neither had to deal with. His is a cogito of action and effects rather than reflection.
Ushta
Alexander
2011/10/10 Daniel Samani
If one is not an "logical necessarist" what is one then? Even if Spinoza have inherited ways of toughs from Descartes does this means that his idea of necessity dont apply to Nietzsches idea of necessity in any way, shape or form? How do they differentiate? How I have comprehended it is some sort of skepticism towards our minds ability to process reality itself.
Ushta
Daniel
2011/10/9 Special Kain
Dear Daniel,
Nietzsche was not a Spinozist and therefore not a "logical necessarist". Spinoza was as much a rationalist and systematic philosopher as Kant and Descartes, and Nietzsche was strongly opposed to this philosophical obsession with systematicity.
Ushta,
Dino
Von: Daniel Samani
An: Ushta@yahoogroups.com
Gesendet: 6:37 Sonntag, 9.Oktober 2011
Betreff: Re: [Ushta] How I have comprehended Asha
Dear Dino,
Thank you for your time and your careful reply it is appreciated. I don't disagree at all, even if this to my mind sounds so simple to the point that it almost renders meaningless. In my mind the general description of what exists is what we can observe and sense - now I am not sure this is what you have in mind. Spinoza talks about and divide between adequate and inadequate ideas. As I have comprehended it Spinoza argues that inadequate ideas are contingent while adequate ideas are necessary - I have not currently grasped the ramifications of this statement. But is this on these lines you are speaking of that which really exists? I also see an connection between Spinozas concept of adequate ideas and Nietzsches concept of Amor fati where Nietzsche writes “I want to learn more and more to see as beautiful what is necessary in things; then I shall be one of those who make things beautiful. Amor fati: let that be my love henceforth!”.
Ushta
Daniel
2011/10/8 Special Kain
Dear Daniel,
Asha is that which fits with reality - that which really exists, which is Ahura. There are causes and effects. It is our attitude towards life that determines what we will choose. And we become the choices we make.
Ushta,
Dino
Von: Daniel Samani
An: ushta
Gesendet: 13:12 Donnerstag, 6.Oktober 2011
Betreff: [Ushta] How I have comprehended Asha
Dear friends,
Asha or Arta is an very old concept, and is not without certain error translated to any given modern language. In both Sanskrit and Gathic Avestan, it literally means "what fits", in any and every situation. The Asha concept summarize Zarathustra's philosophy and it is not strange if one have to translate it differently in different contexts to minimize the loss of meaning when translating it too English. I have, one could say quite arbitrary categorized the different contexts in realms and dimensions. But this is too my defense how I have comprehended it.
In the material realm; in Mazdayasna also called Ahura - Asha means viewing the world as it is, the key concept here is what is probable in connection to the senses. When one talk about Asha in the mental realm the key concept is identity. What identities does currently work in the immediate space time environment one is experiencing. In Mazdayasna the concept Mazda could be equal of what I translate as the mental realm. Asha is then in this particular context what lenses (recall of memory) Mazda have too accurately fit together with Ahura.
Asha can also be spoken in the emotional dimension - if this is done the key word is desire in cooperation with an attitude of constructiveness. How can one act in an constructive and effective way that is in alignment with ones and others desires. The ethical choice can be called Asha and does then means the sum of all Asha and that which works best in the long perspective.
Where do we reach agreement - help me comprehend Asha correctly.
Ushta,
Daniel
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