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Nietzschean affirmation
Nietzschean affirmation ((ドイツ語:Bejahung)) is a concept in the philosophy of Friedrich Nietzsche. The best example of this concept can be found in Nietzsche's ''Nachlass'':
==Opposition to Schopenhauer==
Walter Kaufmann wrote that Nietzsche "celebrates the Greeks who, facing up to the terrors of nature and history, did not seek refuge in 'a Buddhistic negation of the will,' as Schopenhauer did, but instead created tragedies in which life is affirmed as beautiful in spite of everything."〔''Encyclopedia of Philosophy'', "Friedrich Nietzsche," vol. 5, Macmillan, New York, 1967, p. 507.〕〔Original German: "''buddhistischen Verneinung des Willens''" (Nietzsche, ''Die Geburt der Tragödie aus dem Geiste der Musik'', (§ 7 )).〕 Schopenhauer’s negation of the will was a saying "no" to life and to the world, which he judged to be a scene of pain and evil. "()irectly against Schopenhauer’s place as the ultimate nay-sayer to life, Nietzsche positioned himself as the ultimate yes-sayer…."〔''A Companion to Schopenhauer'', edited by Bart Vandenabeele, Part IV, ch. 19, article by Ken Gemes and Christopher Janaway, "Life-Denial versus Life-Affirmation: Schopenhauer and Nietzsche on Pessimism and Asceticism," Blackwell, New York, 2012, p. 289〕 Nietzsche’s affirmation of life's pain and evil, in opposition to Schopenhauer, resulted from an overflow of life.〔"I was the first to see the actual contrast: the degenerate instinct which turns upon life with a subterranean lust of vengeance (Christianity, Schopenhauer's philosophy, and in some respects too even Plato's philosophy — in short, the whole of idealism in its typical forms), as opposed to a formula of the highest yea-saying to life, born of an abundance and a superabundance of life — a yea-saying free from all reserve, applying even to suffering, and guilt, and all that is questionable and strange in existence." (Nietzsche, ''On the Genealogy of Morality'', Preface, § 5)〕 Schopenhauer’s advocacy of self-denial and negation of life was, according to Nietzsche, very harmful.〔"For me the issue was the value of morality—and in that matter I had to take issue almost alone with my great teacher Schopenhauer…. The most specific issue was the worth of the 'unegoistic,' the instinct for pity, self-denial, self-sacrifice, something which Schopenhauer himself had painted with gold, deified, and projected into the next world for so long that it finally remained for him 'value in itself' and the reason why he said No to life and even to himself. But a constantly more fundamental suspicion of these very instincts voiced itself in me, a scepticism which always dug deeper! It was precisely here that I saw the great danger to humanity, its most sublime temptation and seduction." (Nietzsche, ''Ecce Homo'', "Why I Write Such Good Books," "The Birth of Tragedy," § 2.)〕 For his entire mature life, Nietzsche was concerned with the damage that he thought resulted from Schopenhauerian disgust with life and turning against the world.
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