Kant’s categorical imperative, by the way, applies to doing things, - not to not doing things. Would it apply to not doing things as well, then it would stand refuted: for you don’t want everyone to be a baker, but you don’t want no one to be one, either. So his imperative does indeed stand refuted, as every positive act can be rephrased as a negative act and vice versa (baking bread is the same as not not baking bread and vice versa). So his imperative stands already theoretically refuted.
Sauewelios, what do you think of my suggestion that Dionysus has two aspects?
Sauwelios- I wouldn’t derail the topic of the thread if you hadn’t brought it up first.
What is your criterion for a “good philosopher”? Academics? Consistent values? What puts you at the judgment panel for such a notion?
I expect it is courage in the face of the Ideal.
Because he knows a few more things.
I have moved house Saturday and will not have internet at home till June 11 at the earliest. That’s why I took some time in replying.
Your suggestion is very good.
To interpret these statements, I will remind the reader that Christ is a degeneration of Dionysus, and similar Pagan gods. Christ is the visible aspect of Jehovah, of whom Blake wrote that he was “none other than he who dwells in flaming fire” (originally, “the Devil who dwells”). Compare this to your destroying and creating Dionysus.
The visible Dionysus is the Dionysus who shows himself without horns, and whose countenance is thereby beautiful like a girls. I would like to invoke the following:
“When power becometh gracious and descendeth into the visible - I call such condescension, beauty.
And from no one do I want beauty so much as from thee, thou powerful one: let thy goodness be thy last self-conquest.
All evil do I accredit to thee: therefore do I desire of thee the good.
Verily, I have often laughed at the weaklings, who think themselves good because they have crippled paws!”
[Thus Spake Zarathustra, Of the Sublime Ones.]
The god of the latter is the degenerate Dionysus, the meek meadow (malakos) called “Christ”.
The descended Dionysus is actually higher in rank than the sublime one; the sublime one is the warrior, the descended one the most spiritual human being, the “overman”.
Those who want to be lovers without being fighters first are not worthy of Dionysus; they only deserve “Christ”.
The synthesis of fighter and lover is the dancer…