1984 | George Orwell

When Nietzsche Wept

THE BOOK

When Nietzsche wept

Interesting book by Irvin Yalom, a psychotherapist who writes novels about philosophers going to therapy (now, there's the basis for an hyper-intellectual approach to human misery!). The story is that of a (fictional) encounter between the philosopher Friedrich Nietzsche (the guy who declared God dead) and Joseph Breuer, a Viennese physician mentor of Sigmund Freud (who also appears in Yalom's book as a secondary character).

Nietzsche and Breuer and up essentially psychoanalyzing each other, both afflicted by obsessions about women and death (like most middle age white males I know). The interesting twist here is the continuous juxtaposition of two different kinds of “talk therapy”: psychoanalysis and philosophical council. The first one attempts to speak to the emotional side of us, the second to the rational one. Neither can succeed on its own. Breuer gets frustrated by Nietzsche's “high-minded” philosophical council of taking the cosmic perspective, embracing the challenge and pain because they'll make him a better man. What Breuer really wants is to shag a former young patient (despite being married to a beautiful woman), and not die. Don't we all? (Incidentally, the book is an excellent “insider's look” at men's inner feelings, a must-read for women.)

But the emotional approach on its own also fails. In the book, Breuer has tried to help the very same patient he is sexually obsessed with, succeeds for a while, only to see her falling back into her original illness, jeopardize his marriage and career, and then do the same thing over again with another doctor.

As both Plato and particularly Aristotle clearly understood, the pain of the human condition is generated by the difficulty of balancing what they identified as the three parts of the soul (emotions, rational, and “spirited” -- in charge of will), curiously close – though not exactly parallel -- to Freud's own trinity of Id, Ego and Superego (respectively the emotional, rational, and moral “minds”). David Hume also famously chimed in that “reason is, and ought only to be, the slave of the passions (in “A Treatise of Human Nature”), by which he meant that we don't do anything unless we care for it, regardless of how logical (or not) the thing in question is.

But of course, the real issue is: now that we know all of this, does it actually help us overcome our fear of death? (Or, for that matter, to shag the woman or man we want?) Well, yes and no. Knowledge by itself (Aristotle again) will not do. But knowing where some of our pain and powerful drives come from and how they act should help us controlling or channeling them. Aristotle's recipe was: practice makes better. Virtue and happiness are not something we are born with, they are things we work toward. Like all worthwhile exercise, it is painful and a bit unpleasant, but if we stick to it, it becomes easier, and perhaps even enjoyable in its own right. Of course, it may take us a few decades...


THE MOVIE

When Nietzsche Wept is an independent film released in 2007, starring Armand Assante, Ben Cross and Katheryn Winnick. The movie is based on a book of the same name by Irvin D. Yalom and was directed by Pinchas Perry.

The film follows the storyline of the book quite faithfully, although neither the book nor the movie is based entirely on reality. Although the main characters and some of the facts are true, the center piece of the novel (and of the movie), which was the therapeutic encounter of German philosopher Friedrich Nietzsche and Austrian physician Josef Breuer, never happened.

When Nietzsche Wept
 From Wikipedia, the free encyclopedia

When Nietzsche Wept is an independent Bulgarian film released in 2007 and produced in the USA, starring Armand Assante, Ben Cross and Katheryn Winnick. The movie is based on the novel When Nietzsche Wept by Irvin D. Yalom and was directed by Pinchas Perry.

Plot

 The film opens with the Russian-born novelist—who eventually became a member of Freud's 'Vienna Circle'-- Lou Andreas-Salome (Katheryn Winnick) who had an unconsummated (Platonic) 'love affair' with German philosopher Friedrich Nietzsche (Armand Assante), and to whom he allegedly proposed in 1882 (although whether her claims are true is very much up for debate) writing a letter to Dr Josef Breuer (Ben Cross), after hearing of his newly developed talking cure (Breuer was a friend of Sigmund Freud (Jamie Elman), who also appears in the story, and one of the influential fathers of psychoanalysis.). The two meet, and a reluctant and troubled Breuer agrees to Salome's plan; to cure the intense migraine attacks that plague Nietzsche, and at the same time, without his knowing, cure the despair that her refusal of marriage has inflicted upon him. Salome has persuaded Franz Overbeck (Nietzsche's friend) to send him to Breuer, however, Nietzsche offers no support to Breuer, so the course of treatment must end. In a chilling parallel, an encounter with a mistreated horse causes Nietzsche to redeem his appointment with Breuer (Nietzsche finally went mad after stopping a man from whipping a horse using his own body, before breaking down in tears and descending into insanity). Nietzsche later visits a whorehouse, where he has another attack of migraine, exacerbated by the overuse of a sleeping draught. Nietzsche decides that he will, instead of pursuing treatment, leave for Basel. Meanwhile, an up-and-coming psychologist Sigmund Freud, friend of Josef and Mathilde Breuer, suggests that if Breuer was to make some confession to Nietzsche, he may stop seeing any positive sentiment shown as being a bid for power, and indulge in confessions of his own. So, the next time they met, Breuer makes the suggestion that, while he treats Nietzsche's body, Nietzsche must "treat" Breuer of the despair that he feels after falling in love with one of his patients, Bertha Pappenheim (played by Michal Yannai), otherwise known as Anna O., a famous case which was discussed in a joint book by Breuer and Freud, later on. The confessions lead to the two becoming open with each other, learning each other's way of life and finally the two becoming friends, but not before the film has explored a great deal of Nietzsche's philosophy and Breuer's psychoanalysis. Breuer's anguish over his supposed unhappiness is explored by means of his highly symbol-laden dreams, thus showing the importance of interpretation as a stepping stone in what would constitute Freud's approach to psychoanalytic techniques. The film is host to a variety of famous faces of the day; Josef and Mathilde Breuer, Friedrich Nietzsche, Lou Salome, Sigmund Freud, Bertha Pappenheim, Paul Rée as well as references to Franz Overbeck, and the music of the composer, Richard Wagner.

Critics

In terms of Nietzsche's thought, the representation is most immature and pedestrian. The strongest parts of the film are few and far between in this regard. Nietzsche and Breuer on a swan-shaped pedalo, in a state of absurd and chaotic mania, contemplating the passage of time in an insane dream to the theme from Tchaikovsky's Swan Lake gives a marvelous insight into the peculiar nature of Nietzsche's concept of time, but this scene is all too brief; if it had been any longer, we would perhaps expect dilution to occur once more. The other strong scene is Nietzsche presenting the concept of the eternal return to Breuer, which competently grasps the existential implications of the notion. This is let down by the subsequent descent of Breuer into an existential rebellion, in which his behaviour becomes erratic,impulsive and foolish, in a great departure from the form and style we might expect of someone who has truly grasped Nietzsche's thought.

As a whole, the film is probably worth watching, since there really isn't anything else out there like it. The dream sequences are marvelous, and I suppose this is relevant to Nietzsche's thought, but it definitely remains unclear whether this relevance is intentional, or merely a device. Watch with low expectations, or you will be sorely disappointed, and perhaps even a little angered at the representation of Nietzsche and his thought. I am left hoping for a greater film to appear in the near future, which will cast this peculiar piece of cinema in a more objective light. 

Sophie's World by Jostein Gardner

Sophie's World by Jostein Gardner - Sofie is an ordinary Norwegian girl. One day she recieves a video tape on which a certain Alberto Knox talks directly to her from ancient Greece. They then start to meet at different occasions and throughout the film, Alberto takes Sofie on an odyssey of the history of philosophy, from ancient Greece, over the Roman empire, the Middle ages, the renaissance, the enlightenment, the big revolutions and up to today. Throughout this journey, they start to realise that they are only fictions of a story writer's imagination and start conceiving a plan for escaping into reality.

Philosophy of information and organization

Philosophy of information and organization -- Part 1 of a series about how we see things in nature and society (i.e., "epistemology.") -- Comments are invited to make it better and to clarify the issues.

Essentially it is a metaphysics of "information" and "organization" in the biological and social sciences. It developed as part of the standard grammar for an animated flow-chart energy language.

The last 1/3 will show some examples, touch upon how institutions in economics correspond to the pattern, compare the very different type of system in climate and ecology (i.e. flow-through webs,) and end with a very simple summary. It will be posted shortly.

The little black bar at the bottom is for the time-cursor and the symbol list, which I don't add until the animation is entirely finished. (To see how that works, please look at some of the other animations. Click on "leearnold," above.)

Noam Chomsky- Alternatives to Capitalism

Taken from a larger video titled: The Chomsky Sessions If you like Noam you may like the book "Days of War, Nights of Love found here for free - www.daysofwarnightsoflove.com/ also on youtube you may like this channel www.youtube.com/user/stimulator

XIX Century: Adam Smith & Karl Marx

International Women's Day, 8 March 2013

From China to Costa Rica, from Mali to Malaysia, acclaimed singers and musicians, women and men, have come together to spread a message of unity and solidarity: We are "One Woman".

Launching on International Women's Day, 8 March 2013, the song is a rallying cry that inspires listeners to join the drive for women's rights and gender equality. "One Woman" was written for UN Women, the global champion for women and girls worldwide, to celebrate its mission and work to improve women's lives around the world.

This year, International Women's Day focuses on ending violence against women — a gross human rights violation that affects up to 7 in 10 women and a top priority for UN Women. As commemorations are underway in all corners of the globe, "One Woman" reminds us that together, we can overcome violence and discrimination: "We Shall Shine!" Join us to help spread the word and enjoy this musical celebration of women worldwide.

For lyrics, full credits and more information on our artists, please visit: http://song.unwomen.org

Healthcare in Spain and other countries

The Spanish crisis from a different point of view

Crisis, unemployment, debt, premium risk... It seems impossible to detach Spain from these words. However, if we pay closer attention, we see Spain is a country full of opportunities!

Six Degrees Could Change The World:

National Geographic Six Degrees Could Change The World: In the 2004 eco-thriller The Day After Tomorrow, director Roland Emmerich dramatized the potential consequences of accelerated global warming. By combining stock footage with computer-generated imagery, the National Geographic special Six Degrees Could Change the World serves as a sort of nonfiction counterpoint. As NASA climate scientist James Hansen cautions, even two degrees Celsius represents a tipping point (from which there is no return). Based on Mark Lynas's Six Degrees: Our Future on a Hotter Planet and narrated by Alec Baldwin, the program roams from the bushfire-ravaged suburbs of Southern Australia to the drought-stricken farmlands of Nebraska to the rapidly melting glaciers of Greenland. In the process, aerospace engineers, marine biologists, and ordinary citizens share their experiences and predictions. In the end, it's the actual events--rather than the speculative scenarios--that prove most alarming, like the 30,000 deaths that resulted from 2003's European heat wave. While a skeptic might dismiss that tragedy as a statistical anomaly, every continent bears the scars of climate change, like the deforestation of the Amazon and the devastation wrought by Hurricane Katrina. In order to inject some levity, Six Degrees detours to look at a British grape grower who has actually benefited from his country's drier environment and the carbon footprint involved in the creation of that all-American favorite, the cheeseburger (suffice to say, it's considerable). While some of the special effects are hokey--Hansen sitting at a floating desk, for example--the preponderance of compelling data helps to compensate for such lapses.

The 30 Percent Rule (NL)

The 30 Percent Rule

The 30 Percent Rule is a personal income tax reduction for select employees in the Netherlands. It applies to specialized foreign employees who are brought to the Netherlands because their skills are scarce in the Dutch marketplace. The scarcity of work force with particular skills is reviewed annually "The 30% rule".
The purpose of the 30 Percent Rule to compensate employees for the extra costs of their temporary stay in the Netherlands. The effect is to make the Netherlands competitive in the international marketplace for skilled labour, since normal Dutch income tax rates are high (in comparison with other countries) and may discourage some employees from accepting assignments in the Netherlands.
However, there are consequences for possible future unemployment aid, tax deduction for a mortgage and other benefits.
The 30 Percent Rule allows an employer to exempt from income tax up to 30% of the employee's annual remuneration (the "Basis") and used to be applicable for the first 10 years of their stay in the Netherlands Inkomstenbelasting Wet 2001.
New legislation, is in force from 1 January 2012. By new legislation, period is shorted from 10 years to 8 years, with 5 year transition period. Also, foreign students acquiring PhD in the Netherlands are eligible for 30% ruling, even though they were not hired from abroad "Changes in 30% rule".
The Dutch tax authority allows for two options:

• 30% tax-free is reimbursed based on registered receipts for extraterritorial costs (e.g. maintenance of an own house in the country of origin, travel expenses, relocation costs, language courses, long-distance telephone calls)
• the Dutch tax office can upon an approved application of an employee grant 30% tax exemption on the employees remuneration.

In addition, the employer may provide a tax-free reimbursement of the fees paid for the employee's children to attend an international school.
The Dutch income tax law does not, however, specify, how will the benefit of the 30% rule be divided between the employee and his/her employer. Some employers (e.g. Shell B.V.) have stipulated in their general working conditions that the 30% rule benefit is solely for the benefit of the company arguing that salaries of their local workers would not be on par with their foreign work force.
A similar rule also applies to compensate Dutch employees who are assigned to work in designated developing countries or to the Dutch nationals returning to the Netherlands after a substantial period of living abroad.
Note that it typically takes two to three months from the application for the rule to be granted. The excess tax paid in the meantime is repaid to the applicant once the rule is granted.

See also

• Corporate Tax in the Netherlands
• Taxation in the Netherlands
•  

http://en.wikipedia.org/wiki/Income_tax_in_the_Netherlands

German philosophers vs. Greek philosophers: just for fun

People living in nature have a right to life, and a right to do whatever is necessary to protect and better their life.  In other words, people will always protect themselves by trying to get what they think is good, and trying to avoid what they think is bad.  This is just common sense. 

Problems arise because people are ruled by their emotions.  Emotions are powerful urges that motivate actions.  Because emotions are not carefully thought out, they are unpredictable and dangerous.  When people are ruled by emotions, they often argue and fight with each other. The only way to protect yourself from violence is to threaten greater violence in return. This is why nature is so insecure.

Spinoza, Ethics 4,XXXVI Note II, ParaphraseEthics Workbook I

plato.stanford.edu

Plato's Myths

First published Thu Jul 23, 2009; substantive revision Wed Aug 10, 2011

What the ancient Greeks—at least in the archaic phase of their civilization—called muthos was quite different from what we and the media nowadays call “myth”. For them a muthos was a true story, a story that unveils the true origin of the world and human beings. For us a myth is something to be “debunked”: a widespread, popular belief that is in fact false. In archaic Greece the memorable was transmitted orally through poetry, which often relied on myth. However, starting with the beginning of the seventh century BC two types of discourse emerged that were set in opposition to poetry: history (as shaped by, most notably, Thucydides) and philosophy (as shaped by the peri phuseōs tradition of the sixth and fifth centuries BC). These two types of discourse were naturalistic alternatives to the poetic accounts of things. Plato broke to some extent from the philosophical tradition of the sixth and fifth centuries in that he uses both traditional myths and myths he invents and gives them some role to play in his philosophical endeavor. He thus seems to attempt to overcome the traditional opposition between muthos and logos.

There are many myths in Plato's dialogues: traditional myths, which he sometimes modifies, as well as myths that he invents, although many of these contain mythical elements from various traditions. Plato is both a myth teller and a myth maker. In general, he uses myth to inculcate in his less philosophical readers noble beliefs and/or teach them various philosophical matters that may be too difficult for them to follow if expounded in a blunt, philosophical discourse. More and more scholars have argued in recent years that in Plato myth and philosophy are tightly bound together, in spite of his occasional claim that they are opposed modes of discourse.

• 1. Plato's reading audience
• 2. Plato's myths
• 3. Myth as a means of persuasion
• 4. Myth as a teaching tool
• 5. Myth in the Timaeus
• 6. Myth and philosophy
• 7. Plato's myths in the Platonist tradition
• 8. Renaissance illustrations of Plato's myths
• Bibliography
  • Anthologies of Plato's Myths
  • Short introductions to Plato's myths
  • Articles and books on Plato's myths
  • Plato's myths in the Platonist tradition
  • References Cited
• Academic Tools
• Other Internet Resources
• Related Entries

http://plato.stanford.edu/entries/plato-myths/

plato.stanford.edu