The myth of eternal return says that everything will certainly return. That is why each person is responsible for his actions, because he will certainly be rewarded with everything.
The concept of Nietzsche's eternal return is one of the fundamental ideas of his philosophy. The author used it to indicate the highest form of affirmation of life.
The essence of the theory
Nietzsche came to the idea of eternal return on the basis of his two needs. The first of these was the need to explain this world. The second is the need for its adoption.
Nietzsche was so deeply embraced by the idea of creating the theory of the eternal return that he decided to expound it not in an ordinary philosophical treatise, but in a magnificent dithyrambic poem. Nietzsche called his myth of the eternal return "So said Zarathustra."
The time of creation of this theory is February, as well as June and the beginning of July 1883, when the author worked in Rapallo, and also February 1884 - at this time Nietzsche was in Sils. The work he created was new and exciting. Moreover, the main part of this work described the ideas of the eternal return of F. Nietzsche, in which the concept of the Superman found its approval. The author introduced them in the third part of the work.
The creation of the theory of the eternal return of Nietzsche has its own background. At one time, the German philosopher and economist Eugene Dühring expressed the idea that our Universe could well turn out to be a combination of several of the most elementary particles. All this suggested that the general world process is a kind of kaleidoscope of reasonable combinations that have their limits. Consequently, numerous restructuring of the system must certainly lead to the creation of such a universe, which will be identical to the one that has already taken place. In other words, the global process is nothing more than a cyclical repetition of what has already happened once.
Dühring later refuted his hypothesis. He suggested that the number of combinations of the universe goes away when counting to infinity.
Nevertheless, such an idea literally struck Nietzsche. And he, on the basis of Dühring's statements, began to believe that the basis of being is a limited number of biological quanta of force. These elements are in constant struggle in relation to each other, as a result of which their individual combinations are formed. And due to the fact that the number of quanta is a constant, from time to time combinations should arise that have already taken place in the past. Thus, one can explain briefly the eternal return according to Nietzsche.
According to the author of this idea, existing in reality being has no meaning and purpose. It is repeated again and again. Moreover, this process is inevitable. And this being never goes into non-being. Along with this, the man himself is repeated. Therefore, in nature there simply does not exist a heavenly life, which we call otherworldly. Every moment is eternal, as it will inevitably return. Thus, Nietzsche substantiated the idea of eternal return. He formulated his thought in the 341 aphorism of the Jolly Science. He outlined it in the form of a story about a certain demon. He appeared to a thinker who was in solitude, and invited him to realize that the life of the latter would certainly be repeated an infinite number of times, and at the same time to the smallest detail. And here the question arises about the attitude to this thought. Does she shock the thinker? Does that messenger curse? Or maybe he will receive such a message with reverence, having internally transformed from this? The author left this question open, without giving any answer. Such is Nietzsche’s theory of the eternal return in brief.
Philosophical aspects
A feature of the idea of Nietzsche's eternal return is its internal contradictory character. The theory of this German thinker contains mutually exclusive and opposing attitudes. At the same time, when combined, all these antonymical aspects do not assume a dialectical character. In other words, synthesis and removal of contradictions in this case does not occur. However, this is the main feature of the philosophical style of Nietzsche. And it was precisely in the idea of eternal return that this specific feature of the scientist was fully manifested.
Anthropological and cosmological aspects of the theory
With his idea of eternal return, Nietzsche tries to comprehend the existence of the world in time, while at the same time tackling the definition of new guidelines for human existence. That is why this Nietzschean doctrine can be attributed simultaneously to several areas. Namely, ontology, ethics, cosmology, as well as anthropology.
So, on the one hand, in this theory, the author talks about the fundamental laws of the universe, arguing that everything can repeat itself countless times. On the other, Nietzsche shifted emphasis from cosmology and ontology to human existence, giving people a new direction. It defines knowledge not about the existing world as such, but about the mode of existence in it.
All this leads to the fact that the cosmological aspect begins to indicate the meaninglessness of life. After all, everything repeats in it, and no changes occur. In the eternity of the time interval, everything remains as it was originally.
As for the anthropological aspect, it appears as a kind of "new center of gravity" of human existence. Such a direction should indicate to people that each time they should act in such a way that they can wish for an endless repetition of any moment of their life. And if in the first case the idea of eternal return indicates the absolute senselessness of being, then in the second, on the contrary, it gives it a comprehensive meaning and novelty.
In turn, in the idea of Nietzsche one can observe the split of the ontological aspect into two antonymical directions. The author of the theory seeks to prevent its metaphysical and speculative interpretation. He is trying to expose his teaching as a natural science fact. To do this, he has to appeal to the achievements of mathematics and physics of that time. However, to prove the theory of Nietzsche's eternal return with the help of exact sciences is impossible. And the author, in the end, himself realized this.
Metaphysical and postmetaphysical aspects of the theory
Disputes about the teachings of Nietzsche were constantly present in the circles of scientists. They do not cease today. It is difficult for researchers to decide on a single point of view about the metaphysical aspect of the theory.
For example, M. Heidegger, believes that the teachings of Nietzsche has the features of metaphysics. But it simply could not be otherwise, because the idea of eternal return relates to being. And this concept has always been and will remain a purely metaphysical concept.
Going beyond these boundaries is possible only in the case of radical deontologization. And these paths were outlined by F. Nietzsche himself. In his teaching, one can see an attempt to take philosophy beyond the metaphysical circle of issues that consider being as such.
However, a similar problem has not been completely resolved. Moreover, the idea of Nietzsche's eternal return is at the same time not only metaphysical, but also post-metaphysical. Indeed, on the one hand, its author raises the question of being as a whole. At the same time, the thinker discusses those things that far exceed the experience that humanity has. However, on the other hand, in the law of Nietzsche's eternal return, one can observe a radical defeat of the transcendental, which is the original and integral sphere of metaphysics. In presenting his theory, the author transferred the existential and ontological "center of gravity" from supersensitive and otherworldly to the immanent. At the same time, Nietzsche does not at all play the role of the transcendental negative.
The doctrine of eternal return affirms the transformation of the immanent. It is already ceasing to be recognized as the sphere of only one limited, finite, untrue and apparent being. Teaching reveals eternity in the immanent. Moreover, it does not at all lose its temporary character. In this regard, the philosophy of the eternal return of F. Nietzsche is interpreted as “inverted Platonism”. The author of the idea blurs the line between the temporal and the timeless, finite and infinite, immanent and transcendental.
From this we can conclude that the idea of eternal return, despite the fact that it remains within the metaphysical way of constructing thought, makes an impressive breakthrough towards post-metaphysical philosophy.
Identity and difference theory
These two aspects are also present in the idea of eternal return in the teachings of F. Nietzsche. On one level, this thought implies identity, and on the other, distinction. The first of them is called exoteric. Most readers are familiar with the idea of eternal return precisely in connection with its statement about the endless repetition of the same. However, when considering draft notes, a completely different understanding of the teaching can be found. In them, the author points out that the life and destiny of a person should be his transformation through thousands of souls. Such a series is a process of losing one’s identity, rejection of identity, and also the statement of differences. In this case, the eternal renewal concerns precisely that series, which is formed by difference. The identity of the person and the circumstances that gave rise to him do not play any role.
It is worth noting that this aspect of Nietzsche’s idea of eternal return is considered the most complex and also little known.
A new word or a return to ancient teachings?
How original are Nietzsche’s ideas? The origins of the teachings of the German thinker can be found in antiquity. That is why its originality can well be questioned or completely denied. Most likely, the philosopher did not express anything new. He only repeated what was already known many centuries before him.
However, there is just the opposite opinion. According to him, for an ancient worldview such an idea is not characteristic. The Romans and Greeks developed the idea of the cyclical structure of history and time. However, this cannot be considered as an analogue of Nietzsche’s doctrine. The cyclic model of time implies a repetition of a certain order of being and those principles that are used in its organization.
The classic philologist Nietzsche was familiar with many ancient sources. The spirit of Roman and Greek culture, he felt deeply enough. But the Christian worldview was no less significant for the philosopher. That is why the Gospel element is also visible in Nietzsche’s teaching. It is a motive that affirms existence in all its manifestations, a strong-willed acceptance of fate, refusal of retaliation and conviction.
Mythical and philosophical aspects
In his teaching, Nietzsche speaks in two guises at once. The first of them is the role of the philosopher, and the second is the creator of myths.
The second of these two directions is also pronounced from the lips of the protagonist. According to Zarathustra, the eternal return is a myth that can change the existence and consciousness of those people who find in themselves the determination and strength to accept this idea as the basis of their being.
Gnoseology and ontology in this case are not critical. Zarathustra does not raise questions of knowledge and being. He is not trying to prove anything. It only creates all new values. Nevertheless, to say that the idea of eternal return is only a myth is fundamentally wrong.
In writing his draft notes, Nietzsche acts as a philosopher. He linked his doctrine of eternal return with the problems of becoming and being, morality and value. And these questions concern the philosophical sphere. Moreover, they are very closely intertwined with the mythical direction.
New Hope?
The idea put forward by Nietzsche can be considered from various points of view. At the same time, she is considered a blessing and a curse, a joy and a deadly teaching. The teachings of the German thinker is the greatest statement of being. At the same time, it contains the nihilistic aspect, which deprives the existence of all meaning. Only people with a superficial mind can accept this idea immediately and without hesitation. This thought will provide them with the opportunity to indulge in their vulgar and petty entertainments with an absolutely clear conscience.
Literally everything returns. This concerns the insignificance of the last person. That is why the idea of eternal return can cause not only joy in life, but also the greatest disgust for it.
Thus, Nietzsche’s teaching is intrinsically ambivalent. It contains both the life-affirming aspect and the nihilistic denying moment. Moreover, it is impossible to separate them from one another.
The doctrine of the superman
Nietzsche believed that his idea of eternal return is too heavy for readers. That is why he created the doctrine of the Superman, who is the only possible teacher of people. But not everyone is capable of enduring this teaching. That is why there is a need to create a new person. To do this, people have to rise above themselves and see the insignificance of what they previously considered important and great. Only then will the Superman appear. Moreover, this individual is not at all a kind of abstract being. This is the one who has risen above the man and in all his qualities left him far behind.
Such a creature is able to control its mind and will. Moreover, it despises the world of people. In order to perfect his actions and thoughts, the Superman has to leave for the mountains. There, being alone, he comprehends the meaning of life.
Nietzsche was convinced that anyone who wants to get closer to the ideal needs to change their worldview. After that, it will become clear to the person that the world of people is despised. And only moving away from it, you can focus on your thoughts, and also embark on the path of perfection.
According to Nietzsche, man is a "disease of the Earth." In it, nature laid something wrong and erroneous. That is why the birth of the Svekhcheloveka is so important. He will embody the meaning of life and conquer being. One of the main characteristics of this creature is honesty.
The main problem of man, according to Nietzsche, is the weakness of his spirit. People need to strive for life. However, they should not find solace in religion or pleasure. In turn, life represents the will to power. The struggle is manifested in the battle for the formation of a new person, who can be called ideal. It is the will to power that causes the desire to become better and higher than others, rising above the crowd at the expense of talent and intelligence. But such a phenomenon is not natural selection, during which only vile and cunning opportunists survive. This is the birth of the Superman.
