Ian Withy-Berry
Ian Withy-Berry
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Nakae Chōmin and his Drunken Discourse on the Future of Japan (1887)
Nakae Tokusuke (known by his pen-name Chōmin and otherwise called "the Rousseau of the East") was a late 19th century Japanese philosopher, journalist, and politician. Chōmin was highly influential figure in the history of Meiji era Japan. This video discusses his life and his thought. Prominently featured in the video is Chōmin's best-known work, A Discourse by Three Drunkards on Government, published in 1887. The Discourse displays the environment of Japanese politics around the 1880s and offers numerous perspectives from the reformists of the time. Beyond the Discourse and its significance, this video discusses Chōmin's argument against the immortality of the soul and his claim that "there is not such thing as Japanese philosophy" (to paraphrase).
Music: Muse by lofi greek
Script: ianwithyberry.blogspot.com/2021/12/nakae-chomin-and-his-drunken-discourse.html
I’d recommend reading it. It’s rambling, funny, and enjoyable (reminding me of the Zhuangzi-which Chomin references and quotes from within it). So far as I’m aware, there are two English translations: Nobuko Tsukui’s A Discourse by Three Drunkards on Government from 1984 and Margaret Dardess’ A Discourse on Government: Nakae Chōmin and his Sansuijin keirin mondō from 1977.
Sources:
Jansen, Marius. Foreword to A Discourse by Three Drunkards on Government, by Nakae Chōmin. Boston: Weatherhill, 1984.
Tsukui, Nobuko. Introduction to A Discourse by Three Drunkards on Government, by Nakae Chōmin. Boston: Weatherhill, 1984.
Nakae Chōmin. A Discourse by Three Drunkards on Government. Translated by Nobuko Tsukui. Boston: Weatherhill, 1984.
Dardess, Margaret. A Discourse on Government: Nakae Chōmin and his Sansuijin keirin mondō. Bellingham: Western Washington State College, 1977.
Teters, Barbara J. Review of A Discourse on Government: Nakae Chōmin and his Sansuijin Keirin Mondō, by Margaret Dardess. Monumenta Nipponica XXXIII, no. 3 (1978): 362-4.
Kaufman-Osborn, Timothy. "Rousseau in Kimono: Nakae Chomin and the Japanese Enlightenmnet." Political Theory 20, no. 1 (1992): 53-85.
Nakae Chōmin in Japanese Philosophy: A Sourcebook, edited by James Heisig, Thomas Kasulis, and John Maraldo. Honolulu: University of Hawaii Press, 2011.
Переглядів: 1 558

Відео

Who is Laozi? - The Legend of Daoism's Founder
Переглядів 5 тис.2 роки тому
This video is about Laozi (Lao Tzu), the reputed founder of Daoism (Taoism), teacher of Confucius, author of the Daodejing (Tao te Ching) and master of Zhuangzi (Chuang Tzu). These notions comprise much of the traditional account of the history of Laozi. Throughout the video, I establish the importance of attempting to answer the question "Who is Laozi?" I present two answers, the traditional a...
Zhuangzi: The Useless Tree (A Classical Chinese Parable)
Переглядів 7 тис.2 роки тому
Within the classical Chinese text, the Zhuangzi, there is a motif of a big but useless tree. The tree introduces us to a number of ideas, the most notable of which is a perspective driven relativism that undermines the authority of conventional value standards by asserting the great use of uselessness. This video explores this idea which, at first, may seem farfetched and paradoxical but, in th...
Daodejing: Which Version Should You Get?
Переглядів 3,6 тис.2 роки тому
This video tackles common question: "Which version of the Daodejing (Tao te ching) should I get?" First, it addresses the multitude of versions out there-a result from what Komjathy terms the "Tao-te-ching marketing industry." Then, it introduces two general goals one typically sought after in reading the Daodejing, historical and scriptural. Next, it establishes these two goals as two non-cont...
Heidegger Towards Death: Being-towards-death
Переглядів 16 тис.3 роки тому
This video is about Heidegger's idea of "Being-towards-death." More specifically, the bulk of it is a close textual analysis of the first chapter of Being and Time Division II. It is prefaced with an introduction to Heidegger, his thought, and care specifically. The video also presents a challenge from Jean-Paul Sartre and a possible response to it. Finally, it ends with a discussion of the phi...
The Problems with Internet (and YouTube) Philosophy
Переглядів 2,5 тис.3 роки тому
Throughout this video, I explore some issues with "internet philosophy," argue that their cause is to be found in a profit motive, and argue that they are "excused" by way of distancing from academic philosophy. Timestamps: 00:00 || Introduction 01:03 || Distancing as an Excuse 06:31 || The Problems of Misinformation and Plagiarism 10:32 || The Motive of Profit 14:31 || The Value of UA-cam Phil...
Mbembe Towards Death: Necropolitics
Переглядів 17 тис.3 роки тому
This video is about necropolitics (necropower), the means by which governments dictate those who live and those who die. It builds off the ideas of Achille Mbembe in his 2003 piece "Necropolitics." Beginning with an introduction to Michel Foucault's "biopower," the video delves into the variety of forms that the necropolitical may manifest in. In this video, that is the right to kill, the fear ...
Daodejing: The Nameless Dao (feat. William Gilbert)
Переглядів 1,4 тис.3 роки тому
Throughout this video, Will and I give one interpretation of the meaning of the “namelessness” of the Dao in the Daodejing. The text begins, "the way that can be told is not the constant way. The name that can be named is not the constant way." In countering common conceptions of the way/dao in Confucian, Mohist, and Legalist thought, the Daodejing seeks to establish a Dao beyond the limits of ...
Parmenides: The Dawn of Western Metaphysics
Переглядів 10 тис.3 роки тому
Parmenides of Elea is a pre-Socratic philosopher best known for his thesis of being. His sole work, On Nature, is composed of three sections: Proem, Reality, and Opinion. After exploring all three, this video acknowledges an apparent contradiction between sections of Reality and Opinion also known as the A-D Paradox. Four interpretations of the solution to the paradox are offered. Finally, the ...
Classical Chinese Philosophy: A Brief Introduction
Переглядів 25 тис.3 роки тому
Throughout this video, I survey a number of thinkers from Classical Chinese philosophy including: Kongzi’s revivalism and virtue ethics, Mozi’s consequentialism and impartial caring, Yang Zhu’s ethical egoism, Mengzi’s Confucianism, The School of Name’s paradoxical argumentation, the Daodejing’s mysticism, the Zhuangzi’s relativism and skepticism, Xunzi’s Confucianism, and Han Feizi’s legalism....
(A Very Basic) Introduction to Classical Chinese
Переглядів 15 тис.3 роки тому
Classical Chinese: the Language of the Ancients. A brief introduction to Classical Chinese. Music: Broken by Feora ua-cam.com/video/sNwjuBynmKM/v-deo.html Timestamps: 00:00 || Introduction 01:00 || Misconceptions 01:04 || The Ideographic Myth 02:43 || Japanese and Chinese 04:00 || Romanization 04:51 || Wade-Giles 05:48 || Pinyin 07:00 || Translating 09:23 || Writing 11:00 || Extra Resources Res...
The Delusion of Democratic Freedom
Переглядів 2,3 тис.3 роки тому
An exploration and commentary on the critique of democracy, freedom, and equality in Plato's Republic. In the Republic, Socrates and associates discuss what justice is, looks like, and if it desirable. To do so, Socrates establishes the city of virtue, the kallipolis, and the cities of vice, including democracy and tyranny. This video explores why Plato criticized democracy and the vice of free...
The Worst Translation of the Dao de Jing
Переглядів 6 тис.3 роки тому
This is a video on Stephen Mitchell’s translation of the Dao de Jing, also known as the Laozi or the Classic on the Way and its Virtue, a central text to all forms of Daoism. Mitchell’s version, which has sold over a million copies, turns out to be a misrepresentation of the classic’s words and thought. I give the grounds for backing up why it I label it as “the worst translation,” and why it c...
Socrates and Plato Towards Death: The Apology
Переглядів 11 тис.3 роки тому
Socrates once said, "you are wrong if you think that a man who is any good at all should take into account the risk of life or death." And when faced with the possibility, and then the certainty, of his own death in the trial of Apology, Socrates didn't waver from his commitment to justice. Throughout this video I explore why and how Socrates uses two arguments, the 'Argument from Uncertainty' ...
Nietzsche and Buddhism
Переглядів 41 тис.3 роки тому
An exploration of Friedrich Nietzsche's views on Buddhism. How Nietzsche misunderstood Buddhism and why the two are closer than previously thought. 00:00 || Introduction 00:21 || Nietzsche on Buddhism 02:57 || The Idol of a Young Nietzsche 06:50 || Schopenhauerian Misconceptions 12:21 || Where Nietzsche and Buddhism Meet 18:19 || In Conclusion: Reflecting Back on Nietzsche Music: fly by tony st...
Daoism Divided and Reunited
Переглядів 2,1 тис.3 роки тому
Daoism Divided and Reunited
Zen: On Mountains and Rivers
Переглядів 1 тис.3 роки тому
Zen: On Mountains and Rivers
The (Comparative) Philosophy of Heraclitus
Переглядів 7 тис.3 роки тому
The (Comparative) Philosophy of Heraclitus
Daoist Classics: Wang Bi's Commentary on the Laozi
Переглядів 1,9 тис.3 роки тому
Daoist Classics: Wang Bi's Commentary on the Laozi
Daoism: An Appeal to Nature
Переглядів 9 тис.3 роки тому
Daoism: An Appeal to Nature
Manly Hall and Wuwei
Переглядів 1,5 тис.4 роки тому
Manly Hall and Wuwei
Play: The Meaning of Life
Переглядів 4784 роки тому
Play: The Meaning of Life
Daoist Classics: The Liezi
Переглядів 4,7 тис.4 роки тому
Daoist Classics: The Liezi
Daoism: A Brief History
Переглядів 10 тис.4 роки тому
Daoism: A Brief History
Why Alan Watts is so Popular on YouTube
Переглядів 1 тис.4 роки тому
Why Alan Watts is so Popular on UA-cam
Epicurus Towards Death: Letter to Menoeceus
Переглядів 7 тис.4 роки тому
Epicurus Towards Death: Letter to Menoeceus
Daoism and Libertarianism
Переглядів 2,6 тис.4 роки тому
Daoism and Libertarianism
Time in Buddhism
Переглядів 3,6 тис.5 років тому
Time in Buddhism
Laozi and Zhuangzi Towards Death: Reconciliation
Переглядів 5 тис.5 років тому
Laozi and Zhuangzi Towards Death: Reconciliation
The Parable of the Chinese Farmer
Переглядів 25 тис.5 років тому
The Parable of the Chinese Farmer

КОМЕНТАРІ

  • @jukkaahonen6557
    @jukkaahonen6557 5 днів тому

    For me, the Dao is ...

  • @siyacer
    @siyacer 5 днів тому

    japanese is closer to turkish than it is to Chinese

  • @hockng5610
    @hockng5610 9 днів тому

    Dao4 de3 jing1 that is popularized I heard does not jive with older versions that had been unearthed recently. They are suspecting that the current popularized version of Dao De Jing was edited by Confucian scholars to suit to their taste. Laozi and Confucius do not share philosophy at all. Confucius just wanted to be a bureaucrat but Laozi wanted to flow with nature. Confucius is proactive and Laozi is not. He recommended non-interference or no unnecessary interference. Laozi is a minimalist. The current popular printed version of Dao De Jing should not be trusted.

  • @christianperla7126
    @christianperla7126 9 днів тому

    Very good video. I heard about a so called "School of Yin Yang" born also in that Warring States period. ¿Have you heard of it? I wonder if you can make a video about it.

  • @muslimgod
    @muslimgod 10 днів тому

    Great job

  • @3ggshe11s
    @3ggshe11s 29 днів тому

    My favorite translations, from someone who doesn't read Chinese but can appreciate those who engage with the text in a respectful manner: Jonathan Star, Ames and Hall, Ellen Chen, and Derek Lin.

  • @3ggshe11s
    @3ggshe11s 29 днів тому

    I cringe every time I see someone quoting Mitchell's TTC. More than once I've seen someone quoting Laozi and thinking it was one of the frequent misquotes floating around online, until I double-checked and realized it came from Mitchell. In Christian circles, there's a very loose paraphrase of the Bible called The Message, which most commentators advise people to stay far away from, because the text is so far removed from the original that it confuses the message at best and misrepresents it at worst. Mitchell's book is sort of like a Taoist version of The Message.

  • @athousandplateaus6598
    @athousandplateaus6598 Місяць тому

    Ziporyn, Lynn, and Moeller (who I have read excerpts of) are great. I will be reading Yang Peng’s and Paul Fischer’s translations, both of which I expect to be very good because they are actually scholars. As far as the duds, Jonathan Star’s translation is quite bad, but doesn’t seem as bad as Mitchell’s. John Heider’s version is even worse than Mitchell’s (truly terrible to behold). I find it very helpful to be able to read Classical Chinese and thus see for myself how close a translation is to the original. My knowledge of the language isn’t perfect, but I’m a lot more confident and at ease reading it than I was in the beginning (when reading was frustrating and even anxiety inducing). I enjoy puzzling over issues of how passages should be best translated, given the ambiguity of the Daodejing and the challenging aspects of Classical Chinese grammar. Chapter 60, which seems to contradict itself, is a good example of how translation can be a puzzle in its own right.

  • @paulkatz
    @paulkatz Місяць тому

    This is why Heidegger matters. Thank you.

  • @michaelnelson4664
    @michaelnelson4664 Місяць тому

    So good

  • @paulor1027
    @paulor1027 Місяць тому

    Is it me or is his voice magical?

  • @joshuavanderplaats
    @joshuavanderplaats Місяць тому

    As a former Greek Orthodox priest and a student of apophasis in that tradition, this was a wonderful superb video. One cannot read the Tao Te Ching and not wonder if these words did not touch that other master in the Levant.

  • @stacywilliams5943
    @stacywilliams5943 2 місяці тому

    As a Christian and maybe a naturally overoptimistic person, I see evidence that 'God works all things for the good of those who love him,' as a promise. With every potentially devastating blow, I see an opportunity for God to wow me once more with how he makes beauty from ashes.

  • @PineappleO
    @PineappleO 2 місяці тому

    So meta! Just knowing that a bunch of us humans invest in exploring philosophical thoughts backed by our own life experiences is so heart warming and exciting.

  • @PineappleO
    @PineappleO 2 місяці тому

    The mountain in your logo all a sudden popped out among the water after this episode! : ) Thank you for creating these timeless content.

  • @philmcdonald6088
    @philmcdonald6088 2 місяці тому

    be here now do no harm help others be still close eyes listen to your breathing.

  • @nubbosaur
    @nubbosaur 2 місяці тому

    I can't believe he got away with "Live Laugh Loving" the literal dao de jing...

  • @matthewheald8964
    @matthewheald8964 2 місяці тому

    The correct stroke order for 回 ends with the bottom line; outside to inside is a good rule, but a huge exception is that you have to fill the box before you close it (closing on the bottom of course). That said, great video. I’d love to take a look at the ancients and the resources mentioned here sound pretty tempting. 謝謝你

  • @Endless_sea_
    @Endless_sea_ 3 місяці тому

    Youre more in love with pedantic details than the truth of the dao de jing itself

  • @ogjoepat
    @ogjoepat 3 місяці тому

    Daoism and Libertarianism does share a lot of parallels e.g. with its critique on authority, and focus on the individual. You are spot on in pointing out certain pitfalls that can arise from these similarities. Excellent video. It was commented elsewhere that Liberalism could be compatable with Daoism. I think a main difference between the two is that Liberalism is not shy about politics and governance in the way Daoism is. I personally think there is merit to associating the two, but I respect the perspective that calling Daoism as "laissez-faire" is a bit of a stretch due to its apolitical tradition.

  • @nengolongvictor1042
    @nengolongvictor1042 4 місяці тому

    Thank you

  • @yiganatifu2431
    @yiganatifu2431 4 місяці тому

    Wonderful wonderful wonderful wonderful.

  • @michaelfinkelstein8380
    @michaelfinkelstein8380 4 місяці тому

    Rare and precious!

  • @Jimserac
    @Jimserac 4 місяці тому

    By perpetuating incorrect chronologies you sow confusion instead of enlightenment. Classical Chinese did NOT extend from the Warring states period to 1919. Whatever dates you wish to use, Classical Chinese gradually changed into Literary Chinese which by the Qing era was fully established as a written language even though the ancient classics were still studied and revered. There are, in my opinion, three different languages we are talking about. Classical Chinese, Literary Chinese (more modern) and Spoken Chinese with, of course, elements of colloquialisms. Scholars can argue about the time periods. The point I want to make is that even though all three use the same characters, the syntax and use of the 3 languages has differences and must, again in my opinion, be studied as three different things despite obvious overlaps.

  • @Fabio-dn3fx
    @Fabio-dn3fx 5 місяців тому

    Cool video, but you actually wrote 回 wrong. You should do the vertical, then the upside down-mirrored L shaped stroke (I don't know how to call this particular stroke in English, sorry), then fully write the inner 口, and only at the end complete the hole character closing the outer 口 with the horizontal stroke.

  • @rollzolo
    @rollzolo 5 місяців тому

    Man in demand

  • @sambird7
    @sambird7 5 місяців тому

    Thankfully, the most important Chinese philosopher didn't write in classical Chinese. 毛主席万岁,中国共产党万岁

  • @TheJayJayYoung
    @TheJayJayYoung 5 місяців тому

    It’s just a traditional and cultural practice/event to me. In comparison to other religions, Chinese religion is more of a service provider for supernatural/spiritual related issues. Feeling lost? Need advice? Go get a divination. Feeling unlucky? Go get a blessing. Feel haunted? Go get a exorcism rituals done. Feeling thankful? Go make a prayer. It’s irrelevant if it works, it’s just for a peace of mind. Most Chinese are pragmatic but there are times when things get tough and are beyond individual efforts, we turn to faith.

  • @sjalvete
    @sjalvete 5 місяців тому

    you might be mixing things up with classical chinese and japanese - for quite some time after the introduction of writing in japan, japanese were using actual classical chinese for writing, first using pronunciations derived from chinese, then mixing in more and more native pronunciations, then manyogana and hiragana/katakana, which then paved way for the bulk of kanbun corpus - wenyan with furigana and/or okurigana and other gloss. But in the beginning of japanese writing, the language they used was actually classical chinese. Another note is that written language was already quite different from spoken vulgar chinese at the time of contact, so having one language for speaking and another for writing was nothing new and it could be that chinese monks sold the idea bundled with writing, especially considering it was more or less the same in other countries china came in contact with

  • @sjalvete
    @sjalvete 5 місяців тому

    明 is actually a pictogram - moon shining through the window 囧, the sun radical in modern kaishu from is from caoshu via xingshu. stroke order is messed up, and i would argue that the stroke order in chinese characters makes a lot of sense. oh, and classical chinese most likely wasn't a tone-prominent language

  • @walkerdefaul8487
    @walkerdefaul8487 5 місяців тому

    Just found this from a 3 year old Reddit post.

  • @death2abrahamism
    @death2abrahamism 5 місяців тому

    Death also isn't the end. A continuation through one's offspring is essentially immortality. It is an eternal life, even if you don't personally witness all of it. Not much different than not witnessing the night while you sleep.

  • @craigvinet3883
    @craigvinet3883 5 місяців тому

    Well done! Having practiced Buddhism and now studying western philosophy, I’m finding their understanding of Buddhism to be very surface level, academic, and non-experiential. Sure Schopenhauer was a nihilist, perhaps the first doomer, and yes from many of my reading of Nietzsche I’ve seen some Buddhist ideas. But, frankly his understanding of Buddhism seems juvenile, but I’ll admit that I find his writing painful to read. Interesting to think about. Thanks!

  • @Gonzo3313
    @Gonzo3313 5 місяців тому

    Thanks!! This was exactly what I was looking for. I did Jesus first. Seems his Myth was created like Lao Tzu's....for political reasons....2000 years and corrupt politicians(which is ALL of them) are still doing it. crazy world

  • @dancegod1691
    @dancegod1691 5 місяців тому

    It’s sad because it’s a beautifully written work and I find some of his verses great, but I wish he was more respectful of the original intentions and didn’t misrepresent it. Millions of people think they know Lao Tzu but it’s actually just Mitchell.

  • @uniphcommunity.thewhitetower
    @uniphcommunity.thewhitetower 6 місяців тому

    Very nice work! We also believe that both presocratic philosophers complement each other in terms of being as a whole!!

  • @threestars2164
    @threestars2164 6 місяців тому

    Eleatic philosophy is just the result of a limited archaic language wherein uttering "yes" and "no" involves a determination regarding the reality or unreality of the objects mentioned in the statements.

  • @spookybuk
    @spookybuk 6 місяців тому

    I'll disagree. Even worse - way worse - than translating a Daoist text without understanding Chinese, is to try it without following the Way. For example in those first two lines you've criticized. They are saying the same thing. Transcendental reality is nameless and from linguistic dualism rises ten thousand things. If both sentences mean the same thing and point at the same thing, and if his version became more popular, it is hard to understand how using a noun instead of a verb has any significance in "better" communicating the book. Scholars are usually silly - often mocked by Daoists - and this is a good example. I can see by your video how his version is sloppy, but whatever flaws he had (I myself had never heard of him before and naturally have also never read his version), sounds to me like he was a man of the Way, while you're not. Simply replacing Chinese characters by English words is "the better better way of communicating the book" about the nameless Dao? If you think about it for a while, your belly will hurt from laughing. What's the problem with changing war horses for warheads? No wonder his version is more popular and you are salty! My friend, you should try to comment on Confucianism or something like that... Sounds to me like you're the bad commentator on Daoism here :( Having a rigorous translation is for academics, but how could academics understand the Way? Better a version that normal people can understand and actually practice.

    • @spookybuk
      @spookybuk 6 місяців тому

      I've read a couple of versions already, but neither Mitchell's nor D. C. Lau's. The latter starts with "The way that can be spoken of Is not the constant way; The name that can be named Is not the constant name.". This word "constant" is wrong. It might be right on the dictionary, but not in context. Maybe "eternal" would work, because people don't use "constant" in a way that represents Dao. People use "eternal" to do that. It always is, forever. Constant doesn't imply forever. A constant name is not something people talk about. It just becomes something without any real meaning - something for scholars to argue about, while nobody got it. I can see how a person of the way would have a better time deciphering D. C. Lau's version, but it would need deciphering and cunning. A person who wants to learn about the Way has no use for stuff like "constant names". Those words don't really mean anything, they are just changing Chinese characters for English words. That's my opinion. I am sorry if my English is somewhat like Mitchell's Chinese :(

    • @spookybuk
      @spookybuk 6 місяців тому

      Oh, interesting... I'm sorry for all these comments, but here is the place to register this. D. C. Lau translated the first lines of the twentieth section thus: "Between yea and nay, how much difference is there? Between good and evil, how great is the distance?" But the Chinese text does not say "between yea and nay", it says "between yes and yes". Two different kinds of "yes" - a coloquial one and a fancy one. I understand it as "these words mean the same thing, so what is the real difference?" And then it goes to "good and evil are both words, just words, so what is the real difference between them?" Hence, there is a progression in explanation, using two different kinds of "yes". D. C. Lau, however, took it on himself to "correct" the original text with his own ideas too... To conclude this commentary, we have D. C. Lau's version here, Mitchell's version there... What is the real difference? Now this is Dao, my friend. Your criticism is far from it :(

    • @spookybuk
      @spookybuk 6 місяців тому

      Other interesting mistake on all translations by scholars: the ending of text 28. They say that when the uncarved wood is carved, the sage makes use of these artifacts to become an official, but it makes no sense in context. This is one of the reasons scholars can't get Daoism, they are too self important. What the text actually says is that "occupied with such contraptions, a sage becomes an official", that is, a sage quits being a sage and becomes a vulgar person. How could the Dao De Jing advocate for sages to becomes leaders of men and high official? By the way, the text concludes by saying "therefore, Noble Governance does not carve". That is, the sage is not to occupy himself with utensils. The text had also said "return to the uncarved wood". But scholars, naturally, are using utensils and carving everything, in their pursuit of fame and recognition. So they make a mess out of the poem, because they can't accept what it says. I'm fine changing things or adding things to make the meaning more clear, but scholars can't interpret the book. You should't go about criticizing translations for not being scholarly. This is not math.

  • @user-cv2of4ve4u
    @user-cv2of4ve4u 6 місяців тому

    What is bad human nature oppreasion,deceit,racism,colonialism ?????

  • @celestialhylos7028
    @celestialhylos7028 6 місяців тому

    Buddha may be Nietzhe's Übermensch then

  • @danielhopkins296
    @danielhopkins296 6 місяців тому

    Thnxs brodhisattva!

  • @samlazar1053
    @samlazar1053 6 місяців тому

    The ideas of dostoyewski and nietsche are similir but while dostoyewaki advocated caution nietache wanted it right away Well it went exactly as predicted Bloodbath and destruction of europe. He infamosly stated we should all become roscolnikoffs

  • @CaracalKeithrafferty
    @CaracalKeithrafferty 6 місяців тому

    You ever coming back bro?

  • @johnking6252
    @johnking6252 6 місяців тому

    Ashes to Ashes, dust to dust , hitler read ye well. ?

  • @hannesadman6116
    @hannesadman6116 6 місяців тому

    Damn. This was awesome!!! Gonna go die now and watch more of your videos!

  • @aleksandrasiedlecka7576
    @aleksandrasiedlecka7576 6 місяців тому

    amazing video thank you🫶🏻🫶🏻

  • @raayhanfr
    @raayhanfr 6 місяців тому

    I am watching this video after buying James legge's translation

  • @pietrusso
    @pietrusso 7 місяців тому

    Amazing, ty

  • @YoungChunds
    @YoungChunds 7 місяців тому

    Okay but wasn’t Buddha still escaping suffering through negating-the-will and asceticism (non-action)? Just because Buddhists describe this process with a positive connotation leading to tranquility, which he doesn’t deny, doesn’t mean in Nietzsche’s view this isn’t pessimistic. Maybe I’m still misunderstanding but wouldn’t Nietzsche say yes to life whereas Buddha would recluse away from it, with the ultimate goal to the destruction of the self?

  • @LouisMcK
    @LouisMcK 7 місяців тому

    Hey what pen are you using in the video to write the characters ?