Faith in the Earth
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"Faith in the Earth" is a concept referred to in the German philosopher Friedrich Nietzsche's mytho-poetic formulation of divinity, Thus Spoke Zarathustra. A complicated idea with many connotations within its central work, it is the process through which Nietzsche formalizes his idea of amor fati, and most broadly refers to treating the worldly with the same degree of spiritual worship and respect previously given to the divine. It is a related concept to the central idea of Eternal Recurrence that forms the main focus of the work.
Analysis [ edit ]
Closely related to the tradition of negative theology, Nietzsche confesses his own oblique form of belief, from his early poem "Dem unbekannten Gott," to the deep meaning of the Dionysian Dithyrambs. Within Thus Spoke Zarathustra, Nietzsche argues that man speaks least erroneously when he observes a strict adherence to the use of the word "divine" as a verb, not a noun, and that to divine is to orient without teleology: that one can divine the way without knowing their destination, while yet still be oriented, an experience he terms "amor fati."
The "faith" in Nietzsche's formula therefore is not an epistemic state concerning supernatural entities or metaphysical propositions, but instead is a fidelity to sublimated instinct – an "ethos" in the sense of maintaining a spiritual understanding and acceptance of ones terrestrial origins, desires, and instincts that form and shape his recurring fate. This is in stark contrast to other religions, which have traditionally devalued "the world" in favor of the spiritual. In either case, Nietzsche's warning that we maculate conception with the doctrine of immaculate conception resonates across all sorts of nihilisms, religious and secular.
"Remaining true to the Earth" means admitting that either we get things right on this planet, or we don't get things right at all. The Earth represents our one and only window of opportunity, at the same time as it symbolizes all of our unknown higher potentials. Neither spaceman nor God will come to save us. But this is not a bleak dystopian materialism, because just as our simian ancestors couldn't realize that the development of their vocal cords (something they already had at least in rudimentary form) would open up those new dimensions of reality that we call language, civilization, and culture, just so we ourselves cannot yet get our minds around what we might be able to do already in rudimentary form – both with our own bodies and with the planet as a whole. "Faith in the Earth" means always remembering that whatever developments might lay in store they will exist in this world, so their very possibility depends entirely upon each generation's maintenance of the biosphere, including the atmosphere. An amazing future is depending upon us.
Thus Faith in the Earth takes the old conception of religious faith – that we are the love objects of a divinity – and replaces it with a higher, less servile conception of our proper dignity – that we are links in the chain connecting our simian ancestors with a higher type of descendant, or Übermensch. We can no more understand what that will be than they understood us. But we can understand that just as our arrival depended upon our simian ancestors, likewise the Übermensch is depending upon us. This higher sense of dignity fits in with Nietzsche's general revaluation of those values distorted by religion's otherworldly delusions: love becomes love for Earthlings (both animals and Übermenschen included along of course with us); hope becomes hope for this Earth, and the hope that we Earthlings will not ruin it; charity becomes the overflowing virtue of generosity linked inextricably to amor fati and to creativity itself; and faith becomes remaining true to the Earth, and faithful to its unfathomed possibilities.
References [ edit ]
- "... remain true to the earth, and do not believe those who speak to you of superterrestrial hopes! [bleibt der Erde treu und glaubt Denen nicht, welche euch von überirdischen Hoffnungen reden!]"—Friedrich Nietzsche, Thus Spake Zarathustra, Part I, 1961, p. 42; English translations: Thomas Common in Levy edition, 1905; Tille & Bozman Everyman, 1933; Walter Kaufmann, Viking, 1954; Reg Hollingdale, Penguin, 1961; Graham Parkes, Oxford, 2005; Pippin & DelCaro, Cambridge, 2006
- Thus the concept of morality falsifies ethics just as the concept of God falsifies the experience of divinity – see The Antichrist section 26
- "One is necessay [sic], one is a piece of fatefulness, one belongs to the whole, one is in the whole ... there is nothing beside the whole." Twilight of the Idols "How the true world became a fable", section 8