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Print January 29, 2013

Nietzsche para Hoje

Julius Evola

nietzsche-v21,044 words

English version here

Na Itália parece que um interesse em Friedrich Nietzsche foi revivido. Um sinal óbvio disso é que Adelphi de Milão está publicando uma tradução crítica de todas as suas obras; em segundo lugar, há o aparecimento quase simultâneo de dois livros, Nietzsche por Adriano Romualdi, que contém um ensaio completo sobre esse pensador seguido por uma seleção de passagens de seus escritos, e então a tradução do alemão da excelente obra sistemática, Nietzsche e o Sentido da Vida por Robert Reininger. A abordagem específica do segundo desses livros nos leva a propor essa questão: à parte da importância que Nietzsche tem como filósofo em geral, o que podem significar suas idéias hoje e, mais precisamente, quais de suas idéias ainda mantém qualquer validade?

A relevância desse problema foi trazida à luz por Reininger, ao notar que a figura de Nietzsche também possui a qualidade de um símbolo, e que sua persona incorpora ao mesmo tempo uma causa: “é a causa do homem moderno pelo qual se luta, desse homem sem mais raízes no solo sagrado da tradição, oscilando entre os picos de civilização e os abismos de barbárie, buscando a si mesmo, ou seja, levado a criar para si um sentido satisfatório para uma existência de tudo trazido para si”.

É possível especificar ainda mais essa visão relativa ao problema do homem do período do niilismo, do “ponto zero de todos os valores”, do período em que “Deus está morto”, com base no que Nietzsche fez seu Zaratustra anunciar, e que hoje é notoriamente traduzido de forma comum e quase banal; do homem no período em que todos os suportes externos falham e em que – como nosso filósofo já disse – “o deserto cresce”.

Da mesma maneira, se pode dizer que muito do que Nietzsche pode possivelmente fornecer remete ao problema individual puro. Todas as formulações tendo uma possível relação com problemas políticos e coletivos são postos de lado, aqueles para os quais muitos gostariam de ver colusões entre doutrinas nietzscheanas e alguns movimentos políticos passados, especialmente o Nacional-Socialismo hitlerista e que foram também acusados de fomentar o orgulho de uma suposta “Herrenvolk” (ou seja, raça mestra) e a fixação com um racismo biológico pobremente compreendido.

Se um “super-homem” indubitavelmente constitui uma idéia central da totalidade do pensamento nietzscheano, é em termos de um “super-homem positivo”, não é aquilo grotesco no estilo de D’Annunzio, nem a “fera loira de rapina” (essa é uma das expressões mais pobres de Nietzsche) e nem mesmo o indivíduo excepcional que encarna um máximo da “vontade de poder”, “para além do bem e do mal”, porém sem qualquer luz e sem uma sanção superior.

O super-homem positivo, que cabe ao “melhor Nietzsche”, deve ao invés ser identificado com o tipo humano que mesmo em um mundo niilista, devastado, absurdo, ímpio sabe como ficar de pé, porque ele é capaz de dar a si mesmo uma lei de si mesmo, segundo uma nova liberdade superior.

Aqui devemos notar a clara linha de demarcação que existe entre Nietzsche enquanto “destruidor”, o esmagador de ídolos, e “imoralista” (essa designação que ele costumava reivindicar, mas só para causar sensação: porque seu desdém era tão somente pela “moralidade pequena” e pela “moralidade de rebanho”), e aquela “revolução do nada” [ou seja, 1968], aquele anarquismo de baixo que a profunda crise do mundo moderno está trazendo. É tão significativo, quanto é natural, que Nietzsche seja absolutamente desconhecido pelos assim chamados movimentos de “protesto” de hoje, enquanto ele foi o primeiro e maior dos rebeldes. Não há correspondência no sujeito humano, as verdadeiras afinidades eletivas – ou seja, o plebeu – de tais movimentos é revelado em sua frequente colusão com o marxismo e seus derivados, e com cada gueto social e racial próximo à superfície violenta e destrutiva da camada puramente subpessoal e naturalista do ser.

As palavras do Zaratustra de Nietzsche são atuais e pertinentes, nesse sentido, quando ele pergunta que busca se livrar de todo grilhão: “Você chama a si mesmo de livre, mas isso não me interessa – Eu te pergunto: livre para quê?”, lembrando que há casos em que o único valor que se possui são lançados longe junto com o grilhão. Esse é o claro alerta para aqueles hoje que só sabem falar de “repressões” e que se alimentam de uma intolerância histérica por todo tipo de autoridade – e eles alimentam tal intolerância – só por essa razão: porque eles não possuem em si mesmos um princípio superior que comanda.

Agora o tipo nietzscheano, que colocou o “niilismo atrás de si”, que, de fato, “sabe como obter um remédio saudável para tal veneno”, é o único que possui este princípio, e que portanto também sabe como dar uma lei a si mesmo. Reininger, nesse sentido, está correto ao ver em Nietzsche o afirmador de uma moralidade “absoluta” como a de Kant, e certas conexões poderiam até mesmo ser estabelecidas com a ética estoica antiga, que similarmente defendia uma soberania interior.

Certamente, a multiplicidade de posições dramaticamente mutantes, algumas vezes até contraditórias, entre as quais Nietzsche tentou encontrar o próprio caminho, pode levar rumo a uma direção bem diferente: por exemplo, quando Nietzsche promove a exaltação da “vida” ou quando ele invoca a “fidelidade à Terra”. Fidelidade também a si mesmo: ser e querer ser o que se é, às vezes isto é proposto como o único padrão possível e válido no “deserto que cresce”. O padrão adequado, ainda que perigoso, conhecido mesmo na antiguidade clássica antes de qualquer “existencialismo”.

O problema fundamental, da maior importância para o que hoje o melhor de Nietzsche pode oferecer, envolve esse perigo. Após o que foi dito, nesse ponto, de que se deve ser a própria lei para si mesmo, é uma questão de ver o que o indivíduo encontra em si e aceitar o limite alcançado pelos múltiplos processos de dissolução espiritual que tem agido em tempos recentes: ver se, em si mesmo, se encontra aquele desprezo natural pela vulgaridade e por todo interesse medíocre, aquela vontade por uma disciplina clara, voluntária, aquela habilidade de estabelecer livremente “valores” e de alcançá-los sem desistir a qualquer custo, aqueles valores que em Nietzsche definem o “Superador” (Überwinder), o homem que não é quebrado entre tantas coisas que estão quebradas hoje.

Source: http://legio-victrix.blogspot.com/2013/01/nietzsche-para-hoje.html

Image source: http://www.artgraphica.net/free-art-lessons/portrait-art-free-lesson/portrait-art-free-lesson.htm

 

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