Friedrich Nietzsche on Why a Fulfilling Life Requires Embracing Rather than Running from Difficulty – Brain Pickings Aug/26/17,

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Friedrich Nietzsche on Why a Fulfilling Life

Requires Embracing Rather than Running from
Difficulty
A century and a half before our modern fetishism of failure, a seminal
philosophical case for its value.

BY M ARIA POP OVA

German philosopher, poet, composer, and writer Friedrich

Nietzsche (October 15, 1844–August 25, 1900) is among
humanity’s most enduring, influential, and oft-cited minds
— and he seemed remarkably confident that he would end
up that way. Nietzsche famously called the populace of
philosophers “cabbage-heads,” lamenting: “It is my fate to
have to be the first decent human being. I have a terrible fear
that I shall one day be pronounced holy.” In one letter, he
considered the prospect of posterity enjoying his work: “It
seems to me that to take a book of mine into his hands is one of
the rarest distinctions that anyone can confer upon himself. I
even assume that he removes his shoes when he does so — not to
speak of boots.”

A century and a half later, Nietzsche’s healthy ego has proven largely right — for a
surprising and surprisingly modern reason: the assurance he offers that life’s greatest
rewards spring from our brush with adversity. More than a century before our present
celebration of “the gift of failure” and our fetishism of failure as a conduit to fearlessness,
Nietzsche extolled these values with equal parts pomp and perspicuity.

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In one particularly emblematic specimen from his many aphorisms, penned in 1887 and
published in the posthumous selection from his notebooks, The Will to Power (public
library), Nietzsche writes under the heading “Types of my disciples”:

To those human beings who are of any concern to me I wish suffering, desolation,
sickness, ill-treatment, indignities — I wish that they should not remain unfamiliar
with profound self-contempt, the torture of self-mistrust, the wretchedness of the
vanquished: I have no pity for them, because I wish them the only thing that can
prove today whether one is worth anything or not — that one endures.

(Half a century later, Willa Cather echoed this sentiment poignantly in a troubled letter to
her brother: “The test of one’s decency is how much of a fight one can put up after one has
stopped caring.”)

With his signature blend of wit and wisdom, Alain de

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With his signature blend of wit and wisdom, Alain de

Botton — who contemplates such subjects as the
psychological functions of art and what literature does for
the soul — writes in the altogether wonderful The
Consolations of Philosophy (public library):

Alone among the cabbage-heads, Nietzsche had

realized that difficulties of every sort were to be
welcomed by those seeking fulfillment.

Not only that, but Nietzsche also believed that hardship and
joy operated in a kind of osmotic relationship —
diminishing one would diminish the other — or, as Anaïs
Nin memorably put it, “great art was born of great terrors, great loneliness, great inhibitions,
instabilities, and it always balances them.” In The Gay Science (public library), his treatise on
poetry where his famous “God is dead” proclamation was coined, he wrote:

What if pleasure and displeasure were so tied together that whoever wanted to have
as much as possible of one must also have as much as possible of the other — that
whoever wanted to learn to “jubilate up to the heavens” would also have to be
prepared for “depression unto death”?

[…]

You have the choice: either as little displeasure as possible, painlessness in brief … or as
much displeasure as possible as the price for the growth of an abundance of subtle
pleasures and joys that have rarely been relished yet? If you decide for the former and
desire to diminish and lower the level of human pain, you also have to diminish and
lower the level of their capacity for joy.

He was convinced that the most notable human lives reflected this osmosis:

Examine the lives of the best and most fruitful people and peoples and ask yourselves
whether a tree that is supposed to grow to a proud height can dispense with bad
weather and storms; whether misfortune and external resistance, some kinds of
hatred, jealousy, stubbornness, mistrust, hardness, avarice, and violence do not
belong among the favorable conditions without which any great growth even of virtue
is scarcely possible.

De Botton distills Nietzsche’s convictions and their enduring legacy:

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The most fulfilling human projects appeared inseparable from a degree of torment,
the sources of our greatest joys lying awkwardly close to those of our greatest pains…

Why? Because no one is able to produce a great work of art without experience, nor
achieve a worldly position immediately, nor be a great lover at the first attempt; and
in the interval between initial failure and subsequent success, in the gap between
who we wish one day to be and who we are at present, must come pain, anxiety, envy
and humiliation. We suffer because we cannot spontaneously master the ingredients
of fulfillment.

Nietzsche was striving to correct the belief that fulfillment must come easily or not at
all, a belief ruinous in its effects, for it leads us to withdraw prematurely from
challenges that might have been overcome if only we had been prepared for the
savagery legitimately demanded by almost everything valuable.

(Or, as F. Scott Fitzgerald put it in his atrociously, delightfully ungrammatical

proclamation, “Nothing any good isn’t hard.”)

Nietzsche arrived at this ideas the roundabout way. As a young man, he was heavily
influenced by Schopenhauer. At the age of twenty-one, he chanced upon Schopenhauer’s
masterwork The World as Will and Representation and later recounted this seminal life turn:

I took it in my hand as something totally unfamiliar and turned the pages. I do not
know which demon was whispering to me: ‘Take this book home.’ In any case, it
happened, which was contrary to my custom of otherwise never rushing into buying
a book. Back at the house I threw myself into the corner of a sofa with my new
treasure, and began to let that dynamic, dismal genius work on me. Each line cried
out with renunciation, negation, resignation. I was looking into a mirror that

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reflected the world, life and my own mind with hideous magnificence.

And isn’t that what the greatest books do for us, why we read and write at all? But
Nietzsche eventually came to disagree with Schopenhauer’s defeatism and slowly
blossomed into his own ideas on the value of difficulty. In an 1876 letter to Cosima Wagner
— the second wife of the famed composer Richard Wagner, whom Nietzsche had
befriended — he professed, more than a decade after encountering Schopenhauer:

Would you be amazed if I confess something that has gradually come about, but
which has more or less suddenly entered my consciousness: a disagreement with
Schopenhauer’s teaching? On virtually all general propositions I am not on his side.

This turning point is how Nietzsche arrived at the conviction that hardship is the
springboard for happiness and fulfillment. De Botton captures this beautifully:

Because fulfillment is an illusion, the wise must devote themselves to avoiding pain
rather than seeking pleasure, living quietly, as Schopenhauer counseled, ‘in a small
fireproof room’ — advice that now struck Nietzsche as both timid and untrue, a
perverse attempt to dwell, as he was to put it pejoratively several years later, ‘hidden
in forests like shy deer.’ Fulfillment was to be reached not by avoiding pain, but by
recognizing its role as a natural, inevitable step on the way to reaching anything
good.

And this, perhaps, is the reason why nihilism in general, and Nietzsche in particular, has
had a recent resurgence in pop culture — the subject of a fantastic recent Radiolab episode.
The wise and wonderful Jad Abumrad elegantly captures the allure of such teachings:

All this pop-nihilism around us is not about tearing down power structures or
embracing nothingness — it’s just, “Look at me! Look how brave I am!”

Quoting Nietzsche, in other words, is a way for us to signal others that we’re unafraid, that
difficulty won’t break us, that adversity will only assure us.

And perhaps there is nothing wrong with that. After all, Viktor Frankl was the opposite of a
nihilist, and yet we flock to him for the same reason — to be assured, to be consoled, to feel
like we can endure.

The Will to Power remains indispensable and The Consolations of Philosophy is excellent in
its totality. Complement them with a lighter serving of Nietzsche — his ten rules for
writers, penned in a love letter.

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Published October 15, 2014
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