ALDUS SPRAK ZARATHUSTRA PDF

There is ice in their laughter. (Friedrich Nietzsche, Also sprach Zarathustra). After all the turmoil for killing a giraffe of approximately 18 months old, the scientific. quotes from Thus Spoke Zarathustra: ‘The higher we soar the smaller we appear to those who cannot fly.’. Title Page. THUS SPOKE ZARATHUSTRA by Friedrich Nietzsche. Based on the Thomas Common Translation. Extensively modified by Bill Chapko. CONTENTS.

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The remaining part of this novel has traditionally received little attention. Surinamese literature in Dutch has, in fact, been primarily stud- ied in connection with Dutch-Antillean and Dutch-European literature. But then at least be loving thieves and not scoundrel! This is all the more surprising since Zuid-Zuid-West represents one of the earliest examples zarathjstra the turn towards mestizaje in Latin American literature.

Helman The old race, mine as well as yours, is tired. Soon, we will be able to rest; thousands of generations have finally reached the conclusion of their duty: He will move from one country to the other, not knowing psrak he transgresses old frontiers.

Alcus will build bridges over oceans; he will armor himself with relentless wisdom. The future race will not be a fifth or a sixth race, destined to prevail over its ancestors.

What is going to emerge out there is the definitive race, the syntactical race, the integral race, made up of the genius and the blood of all peoples and, for that reason, more capable of true brotherhood and of a truly universal vision.

Helman and Vasconcelos zarathystra by no means the only Latin American intellectuals in the s and s whose work showed Nietzschean influences.

Thus Spoke Zarathustra Quotes

Others could be named here as well: All these intellectuals made an eclectic, even opportunis- tic, use sptak Nietzsche in constructing a Latin American modernity.

While Nietzsche provided the philosophical basis on which Latin American intellectuals built their ideas, many of them simultaneously re- jected his ideas on moral grounds.

During the debate on abolitionism, blanqueamiento, white- washing through miscegenation, had been considered by some intellectuals a po- tential solution to this concern. Foreign scholars tended to look at xarathustra interpretations of miscegenation with horror. Arthur de Gobineau, who worked as a French diplomat in Rio de Janeiro in 70, regularly cited Brazil as a prime example of how miscegenation with blacks led to racial degeneration.

Thus Spoke Zarathustra Quotes by Friedrich Nietzsche

Let anyone who doubts the evil of this mixture of races, and is inclined, from a mistaken philanthropy, to break down all barriers between them, come to Bra- zil.

He cannot deny the deterioration consequent upon an amalgamation of races, more widespread here than in any other country in the world, and which is rapidly effacing the best qualities of the white man, the Negro, and the In- dian, leaving a mongrel nondescript type, deficient in physical and mental en- ergy.

While the war intensified fears about national degeneration in Europe, it created a new determination to bring about national regeneration in Latin America. The central concept that allowed this regeneration was mestizaje. He spent part of his adolescence in Piedras Negras, near the border with United States at a time when U.

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He attended school in Texas, where he was regularly confronted with racial discrimination. He fiercely rejected Latin American political regionalism as well as Anglo-Saxon, Protestant and positivistic influences.

Contrary to the existing racial theories of his time, however, he believed that the key solution to boost Latin American self-consciousness was mestizaje. Similar to what the U.

Here we find an important difference with Nietzsche: Unlike Nietzsche, Vasconcelos considered Christianity of essential importance to the progress of humanity. He therefore mixed Nietzschean philosophy with Christian humanism in order to elaborate a specifically Latin American approach to modernity and cultural identity.

Vasconcelos argued that during the violent conquest of the American continent, the Dionysian element had been too strong and the miscegenation too violent: He soon became disappointed with life in the seminary of Roermond and returned to South America.

In he emigrated a second time to the Netherlands and, this time, he decided to stay. As many others who had come from a Dutch colony to study in the Netherlands, Helman developed a strong nostalgia for his country of origin. Zuid-Zuid-West is, in fact, characterized by an evolution in the perception of di- versity, from a multicultural model at the beginning of the book to a mestizaje model at the end. Amerindians, city creoles, bush creoles, Hindustani, Chinese and Europeans.

They are all characterized by a melancholic feeling of solitude. Although they live in peace, these groups do not mix: However, unlike the then still largely monocultural Neth- erlands, it is a society that has the necessary conditions to evolve in zarxthustra direction.

Helman, himself of Amerindian descent, combines in this way two Latin American strategies to develop a postcolonial identity, that of nineteenth-century indianismo, where ficti- tious Zarathusta are used as an alternative model to European positivism, and mestizaje.

The fact that Helman relied on a Nietzschean model is blatantly obvious in his characterization of the Amerindian community in chapters 33 and 34 of Zuid-Zuid- Aprak as a balance between Dionysian and Apollonian elements. The feast is followed in the next chapter by a day dedicated to the other Nietzschean compo- nent that is necessary to achieve a harmonious society: Apollonian order and rea- son. In chapter 34, the Amerindians are described as a rational community: He characterizes this prophet as follows: He resigns of himself, and offers this to the new man.

Here he enjoyed his spirit and his solitude and for ten years he did not tire of it. But at last zarathuztra heart transformed. It is time that mankind plant the seed of their highest hope. The time of the most contemptible human is coming, the one who can no longer have contempt for himself.

For that land I command your sails to seek and seek! The old world is described as a society characterized by weakness: Nietzsche But in the loneliest desert the second metamorphosis occurs. Deeply disappointed with the social and political reality in Mexico and other Latin American countries, Vascon- celos began to question his own theory in the late s.

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Heads of the Oayapok! As it continued to affirm the superiority of the Iberian model of civilisation, mestizaje corresponded to the existing power structure on the Latin American continent since the sixteenth century and, as such, it was criticized as the perfect model to legitimise the power structure dominated by the traditional elites.

Considering the fact that white people continued to be vastly over-rep- resented in positions of political power and economic influence in Latin America, the hybrid mestizaje model of a colour-blind society came to be seen by as a sleep- inducing fairy tale rather than a combative model of revolutionary change.

Helman Every human being is either crucified or the cross himself [ This ambivalence is particularly noticeable when it comes to colonization. Hel- man is well aware of the fact that the introduction of Christianity in Latin America went hand in hand with its colonization.

Moreover, the Christianization of these Amerindians is not described as their salvation, but rather as the decisive step to their extinction: Is this not a sign that Helman had by then already crossed a border and that there was no return to the unproblematic Catholic worldview of his youth?

Although Nietzsche is certainly not the main reason why Helman eventually aban- doned the Catholic Church, his strong interest in the work of the German philo- sopher at a time when he moved away from Christianity might have contributed more to this decision than scholars have traditionally assumed.

Aldus sprak Zarathustra Maar weest dan minstens liefde- volle dieven en geen schurken. Querido,p. All translations are by the author. Straks kunnen wij rusten; duizend generaties die eindelijk kwamen aan het einde van hun plicht: Van het ene land naar het andere zal hij gaan, niet wetend, dat hij oude grenzen overschreed. Over oceanen zal hij bruggen bouwen; met een onbuigzame wijsheid zal hij zich inpantseren.

The Johns Hopkins University Press,p. Albert Helman Haarlem: In de Knipscheer,pp. Koloniale en postkoloniale literaturen in Europese talen, ed. Bert Bakker,p. Trotsky, Literature and Revolution, ed.

Haymarket Books,p. Rosenthal, New Myth, New World: From Nietzsche to Stalinism University Park: The Pennsylvania State University Press,p. Skidmore, Black into White: Oxford University Press,p. Agassiz, A Journey in Brazil Chur: Plata Publishing,p.

Skidmore, Black into White, p. It would go beyond the scope of this article to analyze whether Vasconcelos interpreted Nietzsche in an adequate form.

Rather, he warns that the positive effects of racial mixture are not automatically present. Walter de Gruyter,F. Nietzsche, The Gay Science: Cambridge University Press, and F. Thoughts on the Prejudices of Morality Cambridge: Cambridge Univer- sity Press, Vasconcelos, The Cosmic Race, p. Ediciones Botas,p. Hij doet afstand van geheel zichzelf, en schenkt dit de nieuwe mens. Nietzsche, Thus Spoke Zarathustra: A Book for All and None, ed. Cambridge University Press,p.