The will to believe is a primary need before humans say yes to life, according to Friedrich Nietzsche with his God’s nihilism. The extent to which humans have a grip on measuring the instrumentation of the totality of worthiness in life. Apart from the will to believe to be the prima donna of the entire value order, positivism kills God with a set of technical tools. For Nietzsche, the historical continuity of the shadow is a trap in the form of new beliefs. A new handle emerged and manifested a manifesto called science. It is concrete evidence that positivism can never leave God in the creeds and society of the Enlightenment. Still, prisoners of belief, positivists claim that they have killed God and abandoned metaphysics.
Fears and threats of humanity echo and leave a question of paradox, ambiguity, and dilemma. Is God so dead that he cannot control the chaos of the world? If quiet, which God? Is it Islam, Christianity, Buddhism, Hinduism, or other religions? If God is a conception, why are professors and philosophers not a little fanatical? Philosophers and professors must interpret the message of God’s death with extreme caution. He demanded that humans see the most magical thing in their relationship with God by reflecting on his philosophy of atheism. In this case, regardless of his religion, Friedrich Nietzsche refines God’s dwarfism, in addition of nihilism, and puts it on top.
The Dwarfism of God
Understanding Nietzsche’s thoughts are not easy apart from the scent of aphorism; a short sentence stimulates people to think. Thus, his view needs to break the establishment of the freezing test into a single concept. Later, Nietzsche’s thought would become a milestone in the birth of postmodernism characterized by unraveling philosophy. Scientific science has a critical position as the foundation of human building; apart from being proven successful in increasing the overall standard of human life, each individual’s mindset established science’s dominance in all aspects of human life. It is causing a narrowing of the human perspective to reality in addition to energy, humanity, society, and religion radically challenging science.
Friedrich Wilhelm Nietzsche is the most influential philosopher in the next generation of philosophers, especially among postmodernist philosophers such as Derrida and Foucault. He was born on October 15, 1844, in Roecker, Germany. His father, Carl Ludwig Nietzsche, was a strict Lutheran priest. His mother was named Franziska or Oehler, as she was known. Although not yet at his age, Nietzsche’s father died at the age of five. After turning 14, he received a scholarship to study at the Gymnasium in Pforta. At the age of 20, he enrolled in classical theology and philology at the University of Bonn. Not long at the university, after leaving, he moved to the University of Leipzig because he followed his philology professor named Friedrich Ritschl. Nietzsche also encountered Arthur Schopenhauer’s work entitled The World as Will and Representation and influenced Nietzsche from philology to philosophy.
Nietzsche’s journey is full of twists and turns from illness to solitary life. Died in 1900, people buried Nietzsche in his family’s grave in Roecker, Germany. Apart from being a philosopher, the expression of his philosophical ideas took the form of literature. It is not surprising that he has a two-pronged life, namely a writer and a philosopher. Nietzsche’s life is very long but invites questions. It was born to transcend his time; Nietzsche’s style was distinctive: thinkers wanted to find his thinking essence. He became very controversial with the claim that God is dead, shaking dogmas, absolute truth, and always said that Nietzsche was an earthquake for many thinkers and society.
The Age of Enlightenment
Before philosophy’s birth, humans always tried to find certainty in themselves to treat the pain of touch with reality. Pain means a response to problems in dealing with the realities of life in individuals. More fundamentally, the weakness of individual will over uncertainty develops the concept of will from Schopenhauer’s thought. In fact, in human essence, almost words cannot describe the total unity of all human beings’ elements. Organic, psychological, rational, and epistemic form a complete subjectivity. The need for a handle leads humans to seek certainty in the face of reality.
Also, it is making humans in touch with traditional metaphysics such as myths, mystical beliefs, superstitions, and even religion. Humans cannot escape the search for speculative but naive answers, in the sense of doing something based on the need for certainty, no longer constantly studying. It is the main character of culture and traditional thinkers, apart from being predominantly involved in philosophers’ epistemological struggles as the age of Enlightenment. Metaphysics, in the building of a philosophical system, becomes a dogma rooted in human naivety.
The emergence of the Enlightenment around the 18th century made the need for a handle leading humans to turn to scientific science to break free from the shackles. One of them, the most monumental, was breaking the theological creed of the Catholic Church through the Copernican revolution. The thinkers of that era believed that religion and metaphysics were an infantile mistake where all forms of belief were irrational for humanity’s advancement. Auguste Comte, an Enlightenment thinker, came to give optimism to the progress of history and science.
According to Comte, humans seek causes for all things in divine powers outside of man. The cause of an end time is not an arbitrary human cause but how rational analysis in abstract concepts is the mediator and the deterrent to the end. For Comte, science and the laws of positivism prove in plain view the universe’s exact mechanism. However, bright rational humans no longer seek everything outside of themselves. Instead, they believe in what is in themselves.
The Desperate Desire of Human
Why are humans willing to die to defend a truth that they believe? The name God is the most terrible motive for an excuse for war. Every human being has something valuable in himself and is ready to be martyred. For the sake of this precious thing, they are willing to lose their lives even to defend it. Not only in the form of religion but the state of ideology, politics, belief, religion, science, though it has argumentation. Desperate will always be truthful. Human tendency is always looking for and wanting to grasp both reality and itself. They want the truth, mystery, and a veil over themselves. The desperate desire to know is normal and human. However, for Nietzsche himself, this is something deadly.
According to Friedrich Nietzsche, the will for truth is an activity of uniformity to God’s nihilism because it contains the danger of eliminating particular diversity. Impoverishing reality with only one perspective is chaotic so that humans cannot say anything to reality itself. Nietzsche argues the truth itself is constantly moving, and war is at the heart of reality. If it stops at one point, humans betray the objective reality of a movement. War, in the context of Nietzsche, is like not war and bleeding, but existential clashes. Between itself and the environment, concepts, or matters, reality is never silent and stops at a single point.
The Uselessness to Believe
The need to believe leads to an understanding of an argument’s uselessness when talking about a belief. Friedrich Nietzsche refers to this situation as perspective hypertrophy or perspective swelling of God’s nihilism. From a narrow point of view, there are no new interpretive forces, silent or static. In the modern age, the mirror thinking model marks an advancement in science and technology and assumes that progress can bring Enlightenment and become a single field in understanding reality. One, absolute, and immovable is the meaning from such a point of view. Jacques Derrida calls Western culture logocentrism a trap against binary opposition to overpower the other. Martin Heidegger called this point of view a crisis of science, and Nietzsche brought about nihilism. An inevitable cultural crisis where high values begin to lose their meaning and purpose.
In the face of a formless but messy reality, Nietzsche saw the reality of chaos and thus did not make people angry or resentful. Humans are the decadent type when they face reality with grudges. In the face of a chaotic reality, the cosmos has every ascending style and is inversely proportional to the rich tone of dealing with reality. In brief, Nietzsche manifests himself in the drive of self-domination, self-control, and self-expression in power to give the cosmos to the chaotic reality ahead. The urge will never stop, and we will forget the old styles but create new masterpieces. Doctrine returns the same eternally always answer yet never knew because of the constantly surface forms transfigured.
Nietzsche’s analysis of the need to believe raises such a question: what does the will want? Truly when asking such questions, entering into one’s depths through reflective transfiguration questions all wills. It is the forerunner of a Nietzsche analysis called genealogy. The contents of philosophical thought, religious doctrine, dogma, and ideological doctrine can question the content of the will between man and God. What does the will want in its intention to believe in all things, including science? It is one of the questions of human beings.
While trying to understand Friedrich Nietzsche, people can find authentic self-authenticity by piercing intimate questions in the self of God’s nihilism; he is not a philosopher who wants understanding. However, the distinctive character of him gave birth to works of very strong aphorisms. In earnest, understanding He will lead anyone to reflect on suffering in life. Apart from describing thought as the process of mastication and digestion, Nietzsche also refused to understand that it is easy to form a maze in texts as if they contradict one another. He made an extraordinary criticism of religion, but on the other hand, he did not hesitate to criticize atheism. Whatever the concept is open, he will charge it. In short, science became an absolute belief, almost a new religion.
Nietzsche invites us to go beyond ourselves and the times as ubermensch or human transcends. The standards and ultimate ideals in life continue to transcend actuality. Nietzsche’s definition, apart from having a suffix tone, is never final in understanding everything. In contrast to Nietzsche, Sufi, in the sense of going to God, is that basically, humans have not yet come to God. Nietzsche understands that does not mean that God will die; that is, about the citizens of God’s death is a disaster for theology. However, Nietzsche helped to put the concept of God above human stunts apart from opening the veil of intimacy with God and mystics without a human being aware.
- Nietzsche, F. W. (1900). The philosophy of Nietzsche. PhilPapers.
- Plé, B. (2000). Auguste Comte on positivism and happiness. Journal of Happiness Studies, 1(4), 423-445.
- Vandenabeele, B. (2003). Schopenhauer, Nietzsche, and the aesthetically sublime. Journal of Aesthetic Education, 37(1), 90-106.
- Young, J. (2010). Friedrich Nietzsche: A philosophical biography. Cambridge University Press.