Why Nietzsche Hated Schopenhauer

This paragraph delves into Nietzsche's initial admiration for Schopenhauer, highlighting the profound influence Schopenhauer had on Nietzsche's early thinking. It discusses Nietzsche's essay 'Schopenhauer as Educator' and how Nietzsche's trust in Schopenhauer was immediate and enduring. However, the paragraph also outlines the transformation in Nietzsche's perspective, leading him to become one of Schopenhauer's most vocal critics. The shift is attributed to Nietzsche's fundamental disagreement with Schopenhauer on the value of life, which is explored as a central theme in understanding Nietzsche's evolution as a philosopher.

The second paragraph examines the pervasive pessimism in Western philosophy, as Nietzsche perceived it, tracing it back to Socrates and his view of life as a disease. Nietzsche critiques this consensus sapiencium, or agreement of the wise, suggesting that it reflects not universal truth but a shared decadence among philosophers. The paragraph outlines the development of this pessimism from Plato's theory of forms, through Christianity's focus on the afterlife, to Kant's transcendental idealism, and finally to Schopenhauer's metaphysics of the will, all of which devalue the material world in favor of a metaphysical beyond.

In this paragraph, Nietzsche's skepticism towards the consensus sapiencium is explored, questioning whether the agreement among philosophers on the negative value of life is a sign of wisdom or a symptom of decadence. Nietzsche suggests that the pessimistic outlook may not be a result of objective reasoning but rather a reflection of the philosophers' own psychological states. This leads to the concept of perspectivism, where a philosopher's personality and experiences significantly shape their philosophical positions, challenging the objectivity of philosophical thought.

The fourth paragraph focuses on Nietzsche's rejection of Schopenhauer's ascetic lifestyle and his metaphysics of the will. Nietzsche views Schopenhauer's philosophy as an extreme form of life-denial, advocating for a withdrawal from the world and a mortification of the will. This is in stark contrast to Nietzsche's own philosophy, which encourages embracing life's struggles and affirming existence. The paragraph also touches on Schopenhauer's ethical stance, which is based on compassion and altruism, and how Nietzsche sees this as a continuation of the life-denying ethos.

This paragraph explores Schopenhauer's ethical system, which is rooted in his metaphysics. Schopenhauer posits that the fundamental unity of the will implies that harming others is, in essence, self-harm, and that compassion is a recognition of this unity. His ethics are based on compassion, which he sees as a natural expression of the metaphysics of the will. Schopenhauer's philosophy is presented as a secular translation of religious sentiments, providing a rational basis for ethical behavior that has traditionally been couched in religious terms.

The sixth paragraph delves into Nietzsche's critique of compassion and pity, particularly as they are manifested in Schopenhauer's ethics and Christianity. Nietzsche views pity as a drain on life's energy, arguing that it preserves the weak and hinders the natural process of life's destruction and renewal. He sees pity as a form of nihilism, a practice that denies life's value and contributes to the spread of a life-denying philosophy. This opposition to pity is central to Nietzsche's philosophy, which seeks to affirm life in all its aspects, including suffering.

In this paragraph, Nietzsche's critique of Western philosophy's progression towards nihilism is discussed. He identifies the loss of faith in metaphysical beyonds, such as God, as a significant factor contributing to this cultural crisis. Nietzsche argues that the traditional moral foundations based on compassion and the denial of life have led to a pervasive sense of meaninglessness. He positions Schopenhauer as a harbinger of nihilism, with his philosophy epitomizing the life-denying tendencies of Western thought.

The final paragraph outlines Nietzsche's philosophical struggle against nihilism and his efforts to envision an alternative future. Nietzsche's philosophy is presented as a countermovement to the life-denial and decadence he saw in Schopenhauer and the broader Western tradition. He introduces concepts such as the Übermensch, amor fati, and the eternal recurrence as part of his revaluation of values, aiming to replace the will to nothingness with a will to power. Nietzsche's project is portrayed as an attempt to create a philosophy that affirms life and provides a path beyond the impending nihilism he diagnoses.