Nietzsche and the Art of Fence

Nietzsche and the Art of Fence By Henry Walker B.A. (Hons) Disclaimer Neither the author nor the publishers of this text are responsible for any injuries or damage sustained that may occur as a result of using the information found herein. The reader should consult with a qualified physician before attempting any physical activity. Always use safety equipment in any form of weapon sparring. Further, the author only claims copyright for original material produced in this investigation all other material’s copyright is owned by its original source publisher or author. Feel free to redistribute unaltered copies of this document via electronic means. You may not, however, alter the document without permission nor profit from its redistribution. Abstract There are fencers who stop at the first instance of injury, and fencers who will continue to fence regardless of illness, injury or age. It has been noted through history that those who have taken up the sword lived lives of fulfilment. Some of these lives were short and some were long. Nietzsche discusses subjects which point toward the ‘will to power’ and the courage of the individual to continue onward. This philosophy can be applied to explain how the fencer, beset by illness, injury, or age, can continue to fence despite, or even directly against these challenges toward even greater fulfilment. © Henry Walker 2020 Page 1 Table of Contents Acknowledgements .................................................................................................... 3 Introduction ................................................................................................................ 4 Of Friedrich Nietzsche ................................................................................................ 6 The Fencer as an Artist ............................................................................................ 27 The Art of Fencing .................................................................................................... 29 The Self .................................................................................................................... 45 The Opponents ........................................................................................................ 60 The Reasons ............................................................................................................ 86 The Method ............................................................................................................ 103 The Search Never Ends ......................................................................................... 124 Conclusion ............................................................................................................. 127 Bibliography ........................................................................................................... 131 © Henry Walker 2020 Page 2 Acknowledgements The following examination was inspired by a conversation between Nic Harrison and me. Of all the things that we have in common, the subject of fencing, and continuing on with fencing, despite various ailments and the encroachments of time, is the one which will always be one which we will be most frank. I thank him for pointing me toward Nietzsche as it has allowed me to re-evaluate some of my approach, and to find some philosophical foundations for other parts of my approach to fencing. It has been a journey well-worth the effort. To Duncan Bailey for assisting me to realise that not everyone approaches reading the same way that I do. Of course, I must thank my darling wife who puts up with my ramblings about fencing and now philosophy as well, yet supports it all, thank you Casey. © Henry Walker 2020 Page 3 Introduction How are Nietzsche and fencing related? Nietzsche is not known to have picked up a sword. In fact he was not a particularly physical individual at all, so at first glance, the connection between the subjects of Nietzsche, his philosophy, and swordplay may be a little difficult to join. Using part of Nietzsche’s theory, it is because the subjects as they are grouped together have not been viewed from the correct perspective. There are details missing which are not mentioned in the title. “Out of life's school of war: What does not destroy me, makes me stronger.”1 The idea which is presented in this statement has been used in many different places, and has been presented in many different ways by many different people and forms the foundation of this discussion. It is not just a discussion about fencing, just as it is not just a discussion about Nietzschean philosophy. Standing alone, these two are unrelated. If, however, a person looks at the statement, then examines the life of Nietzsche, and the life of the fencer with chronic illness, or the older fencer, the connections become a clearer. This investigation discusses the use of Nietzschean philosophy to illustrate how the older or infirm fencer can continue fencing even though they are faced with additional challenges. The investigation will begin with a discussion of Nietzsche himself, a biography, followed by a discussion of some of the main points of his philosophy. So as to give some foundation material to those readers who may not be as familiar with the man or his philosophy, and present in part, how his philosophy came about. This will be followed by a brief discussion of the fencer as an artist to illustrate how the fencer can be portrayed as an artist so that Nietzsche’s descriptions and discussions of artists can be applied to the fencer, as fencing is most definitely a form of art. With the introductory portions presented, the next part will discuss the art of fencing, within which three subjects will be discussed, art, knowledge and skill. Each of these applies to fencing, and need to be understood from a philosophical point of view, to give a more holistic view of fencing and to create further links between the subjects of fencing and Nietzschean philosophy. The discussion of fencing is followed by a discussion of the self, important when discussing philosophy, and vital when discussing fencing. This is followed by three opponents to the fencer’s progress, illness, pain and pity. Each will be explained for their own part as to how they hinder the progress of the fencer. The first two are clear hindrances; the third is one which Nietzsche is particularly against. Two reasons for fencing will follow, pleasure and passion. Most people take up fencing for one of these two reasons and usually continue fencing for one of these two reasons. Both are as necessary as the other. Likewise the method in which the opponents are combatted, are discussed in the second to last part. These are will and courage. The final part is one which speaks for itself, as for the true scholar of the blade, the search never ends. 1 Nietzsche, F (1895) Twilight of the Idols, http://www.handprint.com/SC/NIE/GotDamer.html, para. 8 © Henry Walker 2020 Page 4 On Engaging with the Material For those readers who are new to philosophy, the approach to reading the material may require some consideration. There are thought processes which must go on to appreciate the connections which have been presented. The result is that some information is required about the approach to reading the discussions which have been presented below. The philosophical nature of the discussions means that there is a lot to think about. As a result it is advised that a portion of the text is read, and then given thought before proceeding to the next section. This concept concerning separating the thoughts and giving each its due is explained by Nietzsche, and is also presented in the discussions below. If this approach is taken, then more of what has been presented in these discussions will be understood and will be more likely remembered and used. These discussions are designed to encourage the reader to embark upon a journey, or continue with it, providing a philosophical approach to assist in this process. © Henry Walker 2020 Page 5 Of Friedrich Nietzsche There are two subjects being discussed in this investigation: Nietzsche and fencing. To understand both together mean that it is necessary to have some knowledge of both. It is assumed that the reader would be drawn to this topic primarily due to their interest in the latter subject, and thus they would have a relative understanding of it, from their own point of view. Some of this will be addressed in the later discussion of the fencer as an artist. The other subject, which most likely would be not so familiar to the fencer would be Nietzsche, thus while a general concept of fencing is sufficient to grasp the concepts which will be discussed in the following, a much deeper appreciation of Nietzsche and his philosophy is required. This does not say, of course, that a person with a deeper understanding of philosophy would not get more out of this investigation if they had a deeper appreciation of fencing. The discussion of Nietzsche is divided into two parts, a biography and a discussion of his philosophy. The biography not only explains his philosophy, but will explain how some of what Nietzsche went through in his life is similar to what the fencer with a chronic illness or other physical issue, goes through with their fencing. These aspects of his life point toward elements of life which informed and formed the basis of some of the elementary work and foundation elements of the philosophy which are revealed as important to this discussion. The discussion of his philosophy describes his main concepts, his influences, and the other important elements of his philosophy, especially those which make themselves known throughout the proceeding discussion in relation to fencing. To begin is the biography, as life experience informs thought. A Biography Many people have heard his name mentioned in conversation. More people have used various parts of his thought without even recognising them; as with many philosophers, his thoughts are more familiar than his name. To do the discussion of his thoughts justice, and also for the viewpoint of this particular discussion, some details of Nietzsche’s life need to be known to appreciate his thought and where much of it originated. This biography is designed to give some perspective of Nietzsche and his writings and see how they apply to the fencer, and a particular type of fencer, as will be discovered. The biography is intended as a tool for the greater appreciation of the mind from which the thought originated. In turn, this will give a greater understanding of the perspective of the overall project. Early Years “Friedrich gained admittance to the prestigious Schulpforta, where he received Prussia’s finest preparatory education in the Humanities, Theology, and Classical Languages. Outside school, Nietzsche founded a literary and creative society with classmates including Paul Deussen (who was later to become a prominent scholar of Sanskrit and Indic Studies). In addition, Nietzsche played piano, composed music, and read the works of Emerson and the poet Friedrich Hölderlin, who was relatively unknown at the time.”2 2 Wilkerson, D. (2018) “Friedrich Nietzsche (1844—1900)” in “Internet Encyclopedia of Philosophy”, https://www.iep.utm.edu/nietzsch/ (accessed 24 August 2018) © Henry Walker 2020 Page 6 Nietzsche’s parents hoped that religion would be in his future due to his choice to study Theology. His creative social activities give some glimpse into the mind of the younger Nietzsche, a very intellectual individual, being no physical pursuits mentioned. His studies continued, and he thrived, gaining entrance into university. University Career “In 1864 Nietzsche entered the University of Bonn, ... he choose the more humanistic study of classical languages and a career in Philology. In 1865 he followed his major professor, Friedrich Ritschl, from Bonn to the University of Leipzig and dedicated himself to the studious life, establishing an extracurricular society there devoted to the study of ancient texts.”3 Philology is the study of language and literature, especially as it relates to historical sources. This was somewhat disappointing to his mother considering her hope for his religious studies. Again, he set up extra-curricular activities where he was looking at similar material he examined for his primary study. This shows focus and passion for his work. It also presents his willingness to spread his knowledge. This is not unlike the fencer who not only goes to practice, but takes his relaxation time to read manuals and treatises of fencing and discuss them with his fellow fencers to enhance his and his fellows’ knowledge. The additional study in the classical texts served him well. “something of a “phenomenon” in classical scholarship by Ritschl, whose esteem and praise landed Nietzsche a position as Professor of Greek Language and Literature at the University of Basel in Switzerland, even though the candidate had not yet begun writing his doctoral dissertation. The year was 1869 and Friedrich Nietzsche was 24 years old.”4 Attaining a position as a professor at such a young age was an achievement in itself, especially considering he had only entered university five years previously. This places Nietzsche in a rare category of intellectuals with regard to his calibre and achievement. In fencing terms, he is the fencer with natural talent and ability who storms to the top, taking rank and position as he goes, achieving an instructor’s position before being asked to be examined for it. A sense of duty would result in him leaving his post briefly, but would have an enormous impact on his later life. Duty Calls: A Twist of Fate “he briefly interrupted teaching in 1870 to join the Prussian military, serving as a medical orderly at the outbreak of the Franco-Prussian War. His service was cut short, however, by severe bouts of dysentery and diphtheria. Back in Basel, his teaching responsibilities at the University and a nearby Gymnasium consumed much of his intellectual and physical energy. ”5 3 ibid ibid 5 ibid 4 © Henry Walker 2020 Page 7 Nietzsche’s service in the military was brief due to his illnesses, but the experiences he had dealing with wounded soldiers, and the resulting effects of the illnesses, greatly affected his later life. It is likely that his choice to join the military and his service resulted in one of the most important effects, due to his resulting chronic illnesses. Influences “the person exerting the most influence on Nietzsche at this point was the artist, Richard Wagner, whom Nietzsche had met while studying in Leipzig.”6 His relationship with Wagner was short, but influential, even a later Nietzsche would admit this. “A more mature Nietzsche would later look back on this relationship with some regret,”7 Wagner’s influence is always seen in the background of Nietzsche’s work, though it was brought to the foreground in some instances. “In 1872, Nietzsche published his first book, The Birth of Tragedy. However, his colleagues within his field, including Ritschl, expressed little enthusiasm for the work, in which Nietzsche eschewed the classical philologic method in favor of a more speculative approach. In his polemic Philology of the Future, Ulrich von Wilamowitz-Moellendorff dampened the book’s reception and increased its notoriety.”8 After the publication of The Birth of Tragedy, Nietzsche did not see things the way that Wagner did. Indeed indications are present that there was a breach beforehand. The relationship between them finally ended in spectacular fashion. Nietzsche ensured it with the publication of Human, All Too Human in 1878 in which is expressed his difference to Wagner, separating himself in a more permanent fashion from Wagner and his circle, dedicating the book to Voltaire.9 Wagner would not be the only one to influence Nietzsche, “Nietzsche discovered Schopenhauer while studying in Leipzig.”10 Unlike Wagner who seemed to be an influence in a positive light, Schopenhauer’s was a philosophy which Nietzsche reacted to negatively, though there would be evidence of some of Schopenhauer’s ideas present in Nietzsche, even in Nietzsche’s rejection of them. Strength of Will “That Nietzsche could not countenance Schopenhauer’s “ethical pessimism” and its negation of the will was recognized by the young man quite early during this encounter. Yet, even in Nietzsche’s attempts to construct a counter-posed “pessimism of strength” affirming the will, much of Schopenhauer’s thought remained embedded in Nietzsche’s philosophy, particularly during the early period.”11 6 ibid ibid 8 Wikipedia (2018) “Friedrich Nietzsche”, Wikimedia Foundation Inc., https://en.wikipedia.org/wiki/Friedrich_Nietzsche (accessed 24 August 2018) 9 Wilkerson, D. (2018) 10 ibid 11 ibid 7 © Henry Walker 2020 Page 8 Nietzsche’s idea of the strength of will was an aspect of his thought which emerged, remained and only strengthened as he progressed, finding that it was a key concept, especially as his health waxed and waned. This is one of the key concepts which the chronically-ill fencer can use, just like Nietzsche did, to strive through his more difficult periods. A lot more will be discussed of this concept during later parts of the investigation. While there were elements in the Schopenhauerian philosophy that Nietzsche could understand and even appreciate. The pessimism which was presented was an element which he could not. Such a break could be seen as negative, a loss of influence, but rather should be seen as a positive as it was necessary for him to develop his own philosophy and modes of thought. “Nietzsche’s philosophical break with Schopenhauerian pessimism was as real as his break with Wagner’s domineering presence was painful. Ultimately, however, such triumphs were necessary to the development and liberation of Nietzsche as thinker, and they proved to be instructive as Nietzsche later thematized the importance of “self-overcoming” for the project of cultivating a free spirit.”12 Nietzsche’s idea of ‘self-overcoming’ would be put to the test as he was beset by illnesses which caused issues. It can be theorised that many of these illnesses had their origins in his time as a medical orderly while in the Prussian military. “Nietzsche suffered digestive problems, declining eyesight, migraines, and a variety of physical ailments, rendering him unable to fulfil responsibilities at Basel for months at a time.”13 The illnesses which Nietzsche had were to serve him as a method of reference in regard to his own writing. His idea of ‘self-overcoming’ was also designed to free himself from his own illnesses, so he could continue being productive. Here, is the key to what can be unlocked within Nietzsche for the fencer. This idea of ‘self-overcoming’ can apply not only to health, but as a fencer in general in the sense of self-improvement. This self-reflective use of writing is noted in several cases throughout his writing and his philosophy. He reacted against the pessimistic thought Schopenhauer, as an attempt to stay positive within himself to complete his own work while suffering from his various illnesses. “In 1879, after a significant decline in health, Nietzsche had to resign his position at Basel. (Since his childhood, various disruptive illnesses had plagued him, including moments of short-sightedness that left him nearly blind, migraine headaches, and violent indigestion. The 1868 riding accident and diseases in 1870 may have aggravated these persistent conditions, which continued to affect him through his years at Basel, forcing him to take longer and longer holidays until regular work became impractical.)”14 Eventually he lost his position at the university at Basel, having had to resign due to his illnesses; he was given a modest pension from the university. These 12 ibid ibid 14 Wikipedia (2018) 13 © Henry Walker 2020 Page 9 illnesses had plagued him since childhood, but a riding accident and diseases during the war only aggravated the situation. He would continue to write, “His physical woes, however, would continue to plague him for the remainder of his life.”15 The fencer with chronic illness can put themselves in Nietzsche’s position, plagued by illness, but carrying on. He chose to move about, travelling to places where it suited his physical condition. Travelling “Living off his pension from Basel and aid from friends, Nietzsche travelled frequently to find climates more conducive to his health and lived until 1889 as an independent author in different cities.”16 Travelling from city to city, and country to country, to wherever suited your medical condition is a concept which has been considered by many, but few have been able to fulfil this dream. In the situation he was, independent, and financial, Nietzsche was in the position to enact this. It was during his travels that he found technical ways to assist his work. “While in Genoa, Nietzsche's failing eyesight prompted him to explore the use of typewriters as a means of continuing to write. He is known to have tried using the Hansen Writing Ball, a contemporary typewriter device. In the end, a past student of his, Heinrich Köselitz or Peter Gast, became a sort of private secretary to Nietzsche.”17 Rather than just ignoring the problem or giving into it, Nietzsche attempted to find ways around the issues he was having. It is here we can see his idea of ‘selfovercoming’ and his utilisation of every means accessible to achieve an objective. Through these ideas we see his concept of the ‘will to power’ in action. The fencer can also use the same concepts to assist them. Nietzsche’s approach can be used as a template for action. Rather than letting illness dominate, Nietzsche moved in the opposite direction. “Nietzsche stood at the beginning of his most productive period. Beginning with Human, All Too Human in 1878, Nietzsche published one book or major section of a book each year until 1888, his last year of writing; that year, he completed five.”18 Nietzsche’s achievement of the publication of books and sections of books is significant and demonstrates his strong will toward achieving his objective. This drive toward his goals and passion toward his chosen profession can be seen in the pages of his books and the ideas within them. Feminine Influences Nietzsche has been noted as being somewhat misogynistic. There is a reason for this; it is due to the one great love of his life, and the relationship issues that were 15 Wilkerson (2018) Wikipedia (2018) 17 ibid 18 ibid 16 © Henry Walker 2020 Page 10 involved. During his period of activity he found Salomé the one love interest. She was intellectually his equal and passionate about her work. Unfortunately, things were just not to be. The relationship between Nietzsche and Salomé was complicated. Elisabeth, Nietzsche’s sister, did not like her and neither did his mother, due to her free way of living. “Amidst renewed bouts of illness, living in near-isolation after a falling out with his mother and sister regarding Salomé, Nietzsche fled to Rapallo, where he wrote the first part of Thus Spoke Zarathustra in only ten days.”19 Nietzsche eventually asked Salomé to marry him. She rejected, it was not what she wanted. This resulted in the breaking of their relationship on bitter terms. The relationship with Salomé, and the consequent falling out with his mother and his sister, left him with a negative attitude toward women in general. This is reflected in his writings. His writings tend to come over with the woman as a negative aspect who will attempt to be an obstruction. This attitude is based upon the experience that he had, and the influence of the three most significant women in his life, Salomé, his mother and his sister. The relationship with Salomé is important for the influence of these three combined, and the explanation of Nietzsche’s attitude toward women. Start of the Decline “By 1882 Nietzsche was taking huge doses of opium but was still having trouble sleeping. In 1883, while staying in Nice, he was writing out his own prescriptions for the sedative chloral hydrate, signing them "Dr. Nietzsche".”20 Nietzsche’s battle with his illnesses was one which he was not winning. His issues with sleeping started to have an effect on his work and also his mind. He was plagued with physical illnesses, which have been described. He was also beset by the previously-mentioned emotional blow. Needless to say relationships with Nietzsche were strained at the least. “His health seemed to improve, and he spent the summer in high spirits. In the fall of 1888, his writings and letters began to reveal a higher estimation of his own status and "fate". He overestimated the increasing response to his writings, however, especially to the recent polemic, The Case of Wagner.”21 Was the overestimation the first sign of mental illness that should have been of concern? Was it really egomania showing through and the improvement of health merely the upside being demonstrated? What is known is during this short period Nietzsche was very active and wrote quite a bit. Unfortunately, the egomania was hiding a much deeper issue which was to surface and see his total breakdown. “In the latter part of the 1880s, Nietzsche’s health worsened, and in the midst of an amazing flourish of intellectual activity which produced On the Genealogy of Morality, Twilight of the Idols, The Anti-Christ, and several other 19 ibid ibid 21 ibid 20 © Henry Walker 2020 Page 11 works (including preparation for what was intended to be his magnum opus, a work that editors later titled Will to Power).”22 Nietzsche’s health was getting worse, yet he was still writing, and producing some of his most notable works. He would write when his body and mind would allow him. The fencer with a chronic illness or other infirmity will be familiar with this pattern. What was certain is that his body and his mind were being taxed by the work he was doing. This is reflected in the breakdown which occurred, which signalled the beginning of the end. Breakdown “On 3 January 1889, Nietzsche suffered a mental breakdown. Two policemen approached him after he caused a public disturbance in the streets of Turin. What happened remains unknown,”23 One report of the incident in Turin states that he threw himself between a horse and a man who was attempting to whip the horse. The incident demonstrated the strain on his mind which had started previously, as demonstrated by his egomania, and had come to fruition in this public display. After the public display there was further evidence of his illness. “On 6 January 1889, Burckhardt showed the letter he had received from Nietzsche to Overbeck. The following day, Overbeck received a similar letter and decided that Nietzsche's friends had to bring him back to Basel. Overbeck travelled to Turin and brought Nietzsche to a psychiatric clinic in Basel. By that time Nietzsche appeared fully in the grip of a serious mental illness, and his mother Franziska decided to transfer him to a clinic in Jena under the direction of Otto Binswanger. In January 1889, they proceeded with the planned release of Twilight of the Idols, by that time already printed and bound. From November 1889 to February 1890, the art historian Julius Langbehn attempted to cure Nietzsche, claiming that the methods of the medical doctors were ineffective in treating Nietzsche's condition. Langbehn assumed progressively greater control of Nietzsche until his secretiveness discredited him. In March 1890, Franziska removed Nietzsche from the clinic and, in May 1890, brought him to her home in Naumburg.”24 The letters received by his friends were a cause for concern, enough that they admitted him to a psychiatric clinic. The cause of the breakdown is theorised as being due to physical illness combined with his use of opiates and other substances to relieve his illnesses, which caused too much strain on his mind. That his mother finally took control of his care and moved him to her home is significant, and demonstrates the controlling aspect mentioned previously in his relationship with Salomé. Eventually, his sister would take control of his care, and also his writings. 22 Wilkerson (2018) Wikipedia (2018) 24 ibid 23 © Henry Walker 2020 Page 12 “Unfortunately, Friedrich experienced little of his fame, having never recovered from the breakdown of late 1888 and early 1889. His final years were spent at Villa Silberblick in grim mental and physical deterioration,”25 Nietzsche was never active again; he never recovered from his breakdown. His body and his mind simply had given up and would not respond to treatment. Thanks to the efforts of his sister his works became more popular. He would never experience the fame which was associated with this popularity. It is heard she would entertain people while he was in another room, uncommunicative and immobile. The illness which Nietzsche suffered has been theorised by several people, it is difficult to rely simply upon the knowledge of the physicians of Nietzsche’s time. His conditioned worsened all the way to the end, with deterioration of his mind and his body. He was struck down mentally and physically. “In 1898 and 1899, Nietzsche suffered at least two strokes. This partially paralyzed him, leaving him unable to speak or walk. He likely suffered from clinical hemiparesis/hemiplegia on the left side of his body by 1899. After contracting pneumonia in mid-August 1900, he had another stroke during the night of 24–25 August and died at about noon on 25 August.”26 Thoughts Live On While the man died, his thoughts did not. It is the fate of many great individuals that their greatest fame occurs after their deaths, so it was the case for Nietzsche. He was recognised during his life for the works that he produced and the thoughts he presented, but his thoughts were only really appreciated after his death and only by those who have read what he wrote. “Even today, few recognize it as the gold mine it is, not only as an excellent way of becoming acquainted with his thinking, but also for its wealth of ideas worth thinking about.”27 The problem with Nietzschean thought is that it has been used and abused. Most famously, elements of his theory were used by the Nazi party to support their ideas and way of thinking, and even as justification for genocide. This was a true twisting of his thought. His thoughts have embedded themselves into Western thought so well that people do not even realise where they have come from. “He struggled to surmount his wretched condition, and did so to much greater effect than most people in his situation could; but it was a hard and tortured struggle, giving poignant significance to his subsequent emphasis upon 'hardness', self-mastery, self-discipline, and to his refusal to become preoccupied and deterred by suffering. The flair he discovered in himself for aphoristic writing at this time thus accorded well with necessity.”28 25 Wilkerson (2018) Wikipedia (2018) 27 Schacht, R. (1996) “Introduction” in Nietzsche, F. (1996) Human, All Too Human, Cambridge University Press, Cambridge, UK (Translated by R. J. Hollingdale) p.xviii 28 ibid, p.xi 26 © Henry Walker 2020 Page 13 The focus of the discussion is taken from Nietzsche’s life. He had health issues which prevented him from working, so he did what he could, when he could. For the older fencer and the fencer with physical issues, this is an approach that can be appreciated and used. The idea of ‘hardness’ to push through and extend yourself, ‘self-mastery’ to control your abilities; all of these ideas are focuses which need to be used. The essence of Nietzschean thought is the search for freedom of the spirit. This is what needs to be taken from his life; finding freedom even in suffering. Philosophy “TSZ [Thus Spoke Zarathustra] is unlike any of Nietzsche’s other works, which themselves are unlike virtually anything else in the history of philosophy.”29 Nietzsche’s philosophy is undoubtedly different. It has a character which is difficult to find in the writings of his contemporaries or even those who came after, save students and disciples of his works. Even those with a similar perspective, tend to differ on certain points, but his influence is also undoubted. The events and incidents of an individual’s life will have an effect on what they write; thus the character of Nietzsche’s life brought about his perception and accordingly, the character of his writing. The following is a discussion of Nietzsche’s philosophy based on secondary sources, an examination of his philosophy through the eyes of others. This is a discussion about his philosophy rather than examining the philosophy itself, which will occur when applied to fencing later on. Broad, Challenging, Forward-Thinking Nietzsche’s work covers extensive knowledge and investigation into human thought. Further, it challenges what were seen as norms during his period in history, and even our own. This forward-thinking aspect makes his writing especially interesting and challenging. He “exerted an enormous influence on Western philosophy and intellectual history.”30 Evidence is found of Nietzsche’s influence upon seemingly modern expressions. He demonstrated the ability to see to the future and see how the influences of science and technology affected changes in the perspective of people upon society. “Nietzsche spoke of "the death of God," and foresaw the dissolution of traditional religion and metaphysics.”31 Unfortunately, he would not live to see the postmodernist world he wrote about. Classical Influence There is a classical world influence evident in Nietzsche’s writings. It is most evident in Thus Spoke Zarathustra but evidence of this can be found in others as well. 29 Pippin, R. (2006) “Introduction” in Nietzsche, F. (2006) Thus Spoke Zarathustra: A Book for All and None, Cambridge University Press, Cambridge, p.ix 30 Wilkerson (2018) 31 ibid © Henry Walker 2020 Page 14 “Romantic valued man rather for his imaginative aspirations, his emotional depths, his artistic creativity and powers of individual self-expression and selfcreation.”32 There is also evidence of the influence of the Romanticist movement in Nietzsche’s writings, most evident in his drive toward the idea of ‘self-overcoming’ a subject which is pertinent to the discussion overall. The focus on the self is seen through his writings, but so can the artistic side of this movement. He could almost be called a “New Romantic,” being somewhat late to join the movement. It is his image of the self: significant, wanting and important enough to stand out from the crowd, which is present in Nietzsche’s writing. Übermensch One of the "concept important to an understanding of Nietzsche's thought is the Übermensch".33 This is the concept which the Nazi Party used to justify the persecution and elimination of “undesirables” during the Second World War, and in the years before it. The Nazi Party’s application was a perversion of the original concept. For Nietzsche it was an intellectual idea, not a biological one. The foundation for this over-man, or Übermensch, is found in the cult of the hero, the history of great men and their deeds.34 It is a belief that an individual can elevate themselves through their exploits to greatness, and so be of greater benefit to society. It is founded in the belief in the individual improves themselves to the benefit of others. This is a principle which the fencer can use to strive to be the best fencer possible. It is a concept, an ideal to aim for. “Nietzsche claimed the exemplary human being must craft his/her own identity through self-realization and do so without relying on anything transcending that life—such as God or a soul. This way of living should be affirmed even were one to adopt, most problematically, a radical vision of eternity, one suggesting the "eternal recurrence" of all events.”35 This exemplary human being must demonstrate to others who they are through self-discovery, without relying on anything greater than themselves, even where such a self-recreation is required repeatedly. The fencer who studies and performs in such a way that they inspire others to greater things is a benefit to their community. This pursuit can be related to the creation of the Übermensch, where the fencer strives for ‘self-overcoming’ and improvement. “One could say that what makes the “overman” (Übermensch) genuinely selftranscending is that he can over-come himself, accomplish when necessary this self-transcending (Selbst-Überwindung.) He thereby has gained power “over” himself and so realized his will to power:”36 32 Tarnas, R. (2010) The Passion of the Western Mind: Understanding the ideas that have shaped our world view, Pimlico, London, p.367 33 Wikipedia (2018) 34 Tarnas (2010), p.367 35 Wilkerson (2018) 36 Pippin (2006) p.xxvi © Henry Walker 2020 Page 15 The idea of a group of Übermensch presents that the concept is being bent to a particular purpose and consequently Nietzsche’s idea of the self-motivated individual has been lost, "a value-creating Übermensch, not as a project, but as an anti-project, the absence of any project."37 The organisation of a project to promote such ideas in groups becomes a problem; it must be the individual who promotes the same individual in themselves. Scruton (1994) notes characteristics of the ‘over-man’ such as courage, pride and firmness, which are associated with his will to perform, and thus to flourish. 38 All of these characteristics focus upon his ability to maintain his power. Power is an aspect that Nietzsche discusses in detail in many parts of his philosophy, and is closely associated with will. Wilkerson (2018) notes that this Übermensch is an individual of exception among his fellows, thus one who stands out among them.39 The idea of this overman is of a social nature, focusing on the uplifting of others, demonstrating in their works the ability of the individual as inspiration to others as possibilities available. This is a fencer above the common group, who demonstrates a level of knowledge and skill above others. The Last Man "Zarathustra contrasts the overman with the last man of egalitarian modernity (most obvious example being democracy), an alternative goal humanity might set for itself. The last man is possible only by mankind's having bred an apathetic creature who has no great passion or commitment, who is unable to dream, who merely earns his living and keeps warm."40 Zarathustra is the lead character in Thus Spoke Zarathustra. He attempts to lead his audience toward the ideal of the ‘over-man’. He demonstrates, as noted by Wikipedia (2018) that this individual stands out among the general crowd who are happy, merely to keep surviving. The ‘over-man’ strives for more, seeking greater things through his expansion. He seeks ‘self-overcoming’, “this ideal lies, of its nature outside the reach of the common man.”41 He stands above the common man, but also with him, attempting to show him greater things. The fencer who seeks this ideal wants more than mere victories, they want to improve in all areas, they seek greatness, but this is not an easy path. “Nietzsche imagines two possible responses: the easy response, the way of the “herd” and “the last man,” or the difficult response, the way of the “exception,” and the Übermensch.”42 Most people will seek the easy way, because it is easier and will be happier to follow. The exceptional will find the difficult path, and will find a greater result and enjoy a greater success, resulting in standing out from the crowd. It is this harder 37 Wikipedia (2018) Scruton, R. (1994) Modern Philosophy: A Survey, Sinclair-Stevenson, London, p.296 39 Wilkerson (2018) 40 Wikipedia (2018) 41 Scruton (1994) p.296 42 Wilkerson (2018) 38 © Henry Walker 2020 Page 16 path the ‘over-man’ will seek, by habit and by design, to gain greater understanding, but not all are receptive to this message or its opportunities. “the problem Zarathustra confronts seems to be a failure of desire; nobody wants what he is offering, and they seem to want very little other than a rather bovine version of happiness. It is that sort of failure that proves particularly difficult to address, and that cannot be corrected by thinking up a “better argument” against such a failure.”43 Zarathustra is frustrated nobody wants the opportunity he is offering and that people are happy to follow the “herd”. He finds it difficult to argue against, because following is much easier and is less risky. There is no desire for people to stand out, or to take the risks associated with enterprises which are difficult. This form of mediocrity is something the ‘over-man’ rises above to meet the challenge, and even to challenge the values of the “herd”. "The overman does not follow morality of common people since that favors mediocrity but instead rises above the notion of good and evil and above the "herd"."44 Clearly this ‘over-man’, or Übermench, is someone to whom Nietzsche expects people to look up to, but he challenges people to rise above the herd to join, become exceptional. He does not want the ‘over-man’ alone, he wants others to rise up and join. The true challenge of the ‘over-man’ is not to find a leader, but to find leaders; individuals who will stand out as exceptional because they have used their will to make themselves this way. Will to Power “In a passage with that name [over-coming], he comments on the doctrine most associated with Nietzsche, the ‘will to power’. But again everything is expressed figuratively. He says that all prior values had been placed in a “skiff” as a result of the “dominating will” of the inventors of such values and he suggests that this “river of becoming” has carried those values to a disturbingly unexpected fate. He counsels these “wisest ones” not to think of this historical and largely uncontrollable fate as dangerous and the end of good and evil; rather the river itself (not a psychological will for power on the part of the creators) is the ‘will to power’, the “unexhausted begetting will of life,” the current of radical historical change “upon” which or in terms of which obeying and esteeming and committing must always go on.”45 The concept of ‘will to power’ was the foundation of Nietzsche’s final work and one of his most significant concepts. It discusses the ability of the individual to overcome obstacles and to drive them to improvement. Pippin (2006) discusses this as the will for life, and will to become greater, not uncontrolled, but controlled by those who use it, not letting their lives be determined by fate. Even the ‘over-man’, discussed previously, has an element of the ‘will to power’; he must overcome to 43 Pippin (2006) p.xxii Wikipedia (2018) 45 Pippin (2006) p.xxv 44 © Henry Walker 2020 Page 17 become the ‘over-man’ to dominate himself in ‘self-overcoming’, a concept which will be discussed further along. “Nietzsche, for example, wrote of will as the capacity for self-assertion, implying that its origin is not rational, but lies in the instinctive desire to seize my own advantage, and to flourish as a living organism.”46 The flourishing of the individual is the result of the use of the ‘will to power’ is not forced on the individual, but must be almost instinctive, if not purposefully chosen. It must come from within the individual, it may be inspired from without, but the work performed must be executed by the individual. The fencer must train themselves to become better, the will is the same. This idea of will coming from within the individual is supported by other writers about Nietzsche. “The highest truth, Nietzsche prophesied, was being born within man through the self-creating power of the will.”47 Through his discovery, through his hardship, Nietzsche sought to improve himself, and his thought. “Nietzsche found the aim of life is ‘flourishing’; excellence resides in the qualities which contribute to that aim.”48 The qualities of the individual which reside within the individual allow them to flourish through the strength of their will. “Historically, there must be a time of waiting and gathering energy, as we find, for example, in the opening scene of Zarathustra. The great man and the great deed belong to a human destiny, one that emerges in situations of crisis and severe want. Psychologically, they are the effects of human energy stored and kept dormant for long periods of time in dark clouds of indifference.”49 The individual must pick their time and place to present their power to achieve greatness as a result. The flourishing and increase of power is the goal of the individual. Timing is a concept familiar to the fencer, as is the use of time, consequently, this concept should not be too difficult to grasp. The gathering of energy will be familiar to anyone with a chronic illness. Happiness as a result is a byproduct of achievement; it is more accurately satisfaction with the achievement. More than Happiness "instead put forth the idea that happiness is not an aim per se—it is instead a consequence of a successful pursuit of one's aims, of the overcoming of hurdles to one's actions—in other words, of the fulfillment of the will."50 Nietzsche argues against happiness as a goal, claiming that power is the aim. The pursuit of a person’s goals is not to gain happiness but to demonstrate their power in overcoming obstacles; accordingly, it is the demonstration of their will and 46 Scruton (1994) p.249 Tarnas (2010) p.370 48 Scruton (1994) p.296 49 Wilkerson (2018) 50 Wikipedia (2018) 47 © Henry Walker 2020 Page 18 power. The happiness which results is merely that the obstacle has been overcome and accordingly their will has been demonstrated. Nietzsche considers the service exemplary people perform in achieving their goals as service to the future, and constitutes a sort of redemption for any ills which may occur in its course.51 This aspect is of concern for fencers who find themselves in positions of leadership, who must consider their actions. This returns to the idea of the ‘over-man’ and the cult of the hero as the individuals who perform such feats, disregard things such as petty politics or other mundane concerns, and are only concerned for the greater picture. Such power used is regenerative, it is necessary to see the consequences in the results of their feats. “When the egoist’s “I will” becomes transparent to itself a new beginning is thereby made possible. Nietzsche thus attempts to bring forward precisely that kind of affirmation which exists in and through its own essence, insofar as will to power as a principle of affirmation is made possible by its own destructive modalities which pulls back the curtain on metaphysical illusions and dogma founded on them.”52 Affirmative thinking poses for the future making a new beginning possible, even through the destruction of previous methods of thought. They must be removed, so the free-thinker is allowed to progress with his own will, unfettered by illusions and falsehoods of possibility, to find the real truth of what is possible through their own will. “We see here that a principle, will to power, is embodied by the human being’s will to truth, and we may imagine it taking other forms as well.”53 Nietzsche issues the challenge to remove the old, to accept the challenge of the new, which the fencer sometimes needs to realise in their progress. The key to the ‘will to power’ is the process of ‘self-overcoming’; this is the challenge, a challenge one’s own concepts and preconceived ideas. What is “Self-Overcoming”? The answer to this is ably assisted by Tarnas (2010) who states, “man would have to grow beyond himself”.54 This seems simple enough, for Nietzsche, it is not in a physical sense, but in a mental, and partially, spiritual sense. There is a physical element to it, as the body has to be ready to withstand these changes, but it is the mind which is really changing, “He had to invent himself anew, imagine himself into being.”55 This regards re-creating the self in a new image. Here are the real challenges, examination, change and re-creation; becoming a better fencer. This process is actually relatively common, if it is examined. “after Part II, and Zarathustra focuses his attention on what he often calls the problem of self-overcoming: how each of us, as individuals, might come to be dissatisfied with our way of living and so be able to strive for something better, even if the traditional supports for and guidance toward such a goal seem no longer credible (e.g. the idea of the purpose of human nature, or what is 51 Wilkerson (2018) ibid 53 ibid 54 Tarnas (2010) p.370 55 ibid, p.370 52 © Henry Walker 2020 Page 19 revealed by religion, or any objective view of human happiness and so forth).”56 Pippin’s (2006) explanation suggests someone choosing a different path in their life, to find something better. It could be explained away as finding a better occupation, or moving, or a new relationship, but Nietzsche really wants something much deeper, as is indicated by the later portion of the explanation where the traditional supports are no longer credible. Nietzsche wants a change in character, to have a real change, and to do this likely means rejecting previously held beliefs; a new way of thinking about things. This will likely take a complete change of perspective and method of fencing and training. It is especially poignant for those whose lives have changed, so they have to change so that they can fence. This is a “vivid, tangible reality to be created, here and now, through the heroic ‘self-overcoming’ of the great individual.”57 This is not a process for the faint of heart, and consequently it is likely what Nietzsche describes as the ‘exemplary ones’ are the types who are likely to take this challenge because they are strong of will. The attributes of those who will use the ‘selfovercoming’ to change, or who achieve it, are noticeable. Wilkerson (2018) refers to the Renaissance qualities expressed by Machiavelli, as an advantage in the world, but self-mastery and self-commanding as the most essential attributes according to Nietzsche.58 Highlighted, is the individual’s need for certain skills and attributes to achieve his goal, but the most important ones are internal. These are rather less expressed to others than they are expressed to the self, as a by-product these attributes will often be noticeable externally. Self-Fulfilment “pride, self-confidence, disdain for the trivial and the ineffectual, together with a lofty cheerfulness of outlook and a desire always to dominate and never to beholden were regarded as essential attributes of the self-fulfilled man.”59 The self-fulfilled man gains satisfaction from their achievements without resorting to praise of others. The individual who embarks on ‘self-overcoming’ will not have their achievements known by the outside world unless they tell others, and often will be of little regard. Pride in the self is vital as is self-confidence; these bolster the will to achieve. Focus is maintained by disdain for the trivial and ineffectual. Cheerfulness is essential to ensure that the individual remains positive when things become difficult, as the self is the greatest opponent anyone will face. The concept of always dominating and never beholding means to always be in control of one’s destiny; this is necessary to ensure that focus can be maintained on the primary goal. “Nietzsche lays out a plan for “becoming what one is” through the cultivation of instincts and various cognitive faculties, a plan that requires constant struggle with one’s psychological and intellectual inheritances. Nietzsche discovers that “one thing is needful” for the exemplary human being: to craft 56 Pippin (2006) p.x Tarnas (2010) p.370 58 Wilkerson (2018) 59 Scruton (1994) p.296 57 © Henry Walker 2020 Page 20 an identity from otherwise dissociated events bringing forth the horizons of one’s existence.”60 Wilkerson (2018) indicates Nietzsche’s plan for ‘self-overcoming’ in “becoming what one is” consequently, self-discovery; the self needs to be discovered, so it can be overcome. It is indicated that various abilities are required, but the primary thing is not to discover the self, but to create it from the individual’s life events. This is brought to a single focus; the process of overcoming is a path not a destination. This process is not easy. “it turns out not at all to be easy, having abandoned a transcendent source of ideals, to live in a way true to this meaning of the earth or to understand in what sense this is a “self-overcoming” way. The latter is not a mere “liberationist” project, but one that in some ways is even more difficult than traditional self-denying virtue.”61 ‘Self-overcoming’ is not an easy path to follow, especially when following the Nietzschean method. The individual relies upon themselves for direction and ideals for improvement, rather than having a clear structure to follow. For the Renaissance or medieval fencer this is relatively easy, as ideals can be found in primary sources and in the principles of fencing, even the modern fencer can find philosophy which guides the methods being used. The goals are always changing as the individual changes, even though the final target is always the same. The aspirations created in the beginning of a journey of ‘self-overcoming’ are always provisional.62 This is because the individual will have changed by the time that they have approached these aspirations, and accordingly they may want to change their aspirations to suit the new situation. The same process will occur again as the individual changes again. It would be much easier if there was some sort of guidelines as how to proceed. “it is agreed that he suggested a plan for “becoming what one is” through the cultivation of instincts and various cognitive faculties, a plan that requires constant struggle with one’s psychological and intellectual inheritances.”63 Nietzsche indicated a plan for ‘self-overcoming’. Wilkerson (2018), above, states this process was achieved through the increasing of one’s ability to think, and that it would result in constant struggle with one’s psychological and intellectual baggage. The issue is there is no plan laid for the reader to follow, due to the differences in each individual, as highlighted in Thus Spoke Zarathustra. “In this sense TSZ can be a book for all, for anyone who is responsive to the call to self-overcoming, but for none, in the sense that it cannot offer a comprehensive reason (for anyone) to overcome themselves and cannot offer specific prescriptions.”64 60 Wilkerson (2018) Pippin (2006) p.xxi 62 ibid, p.xvii 63 Wilkerson (2018) 64 Pippin (2006) p.xxiv 61 © Henry Walker 2020 Page 21 Not only does Pippin (2006) present that there is no plan how the individual should achieve ‘self-overcoming’, but he also states there is no reason given why they should. Some people will follow instruction if they are given. Others will require reason for doing something and then will still not proceed. Another group will hear the reason and if valid they will proceed. For another group reason has no place, they perform the action out of passion, because they feel that they must. For Nietzsche, the passion must be harnessed to fuel ‘self-overcoming’, “the passions are an inextricable part of the virtuous character. The Nietzschean man is able to ‘will his own desire as a law unto himself’,”65 passion is seen by Nietzsche as part of will which drives the individual to and through ‘self-overcoming’. The older and infirm must use passion to overcome their situation. Empowerment to Do The reader of Nietzsche may call him unsympathetic toward the plight of the infirm, disabled or crippled. To appreciate where Nietzsche is drawing his ideas, he spent much of his life in a similar situation. He wants to empower people to do things for themselves. “Zarathustra will not now see himself as removing the deformity from “cripples.” That is useless, he implies; they must do that for themselves.”66 Rather than encouraging healing by others, Nietzsche encourages them to break free themselves. “This picture of a living, complex Zarathustra and his unsettledness, his inability to rest content either in isolation or in society, his uncertainty about a form of address, his apostrophes to various dimensions of himself, his illness and recovery, are all supposed to provide us with both an archetypal picture of the great dilemma of modernity itself (the problem of affirmation, a new striving to be “higher”), but also to inspire the kind of thoughtfulness and risk taking Zarathustra embodies.”67 Nietzsche addresses illness in several of his books. In Thus Spoke Zarathustra he makes it personal having the principal protagonist contract an illness. “Many of the basic issues in the book are raised by considering what it means for Zarathustra to suffer from and then “recover” from such an “illness.””68 Zarathustra goes through the process of being ill and then convalescence. He spends much of the time being unhappy with the situation, being restricted. This is a topic important to Nietzsche. It is a prime one for discussion for the fencer and how they deal with being ill. “He becomes ill, apparently ill with the human condition as such, even disgusted by it, and a great deal of the latter four speeches of Part II and the majority of Part III involve his possible recovery from such an illness, his “convalescing.””69 For many people, the normal way to react to an ill individual is with pity. It is a reaction which Nietzsche is appalled by, as far as he is concerned, “pity is nothing 65 Scruton (1994) p.296 Pippin (2006) p.xxi 67 Pippin (2006) p.xix 68 ibid, p.x 69 ibid, p.xxix 66 © Henry Walker 2020 Page 22 more than a morbid fascination with failure.”70 Pity is a subject integrally-linked with illness, and will be discussed linked with it. Nietzsche said pity serves only those who give the pity and those who receive it are poorer for it. Pity is not what an ill person needs, they need understanding. Knowledge and Passion “Nietzsche saw, with good reason, the great Greek historian Thucydides as the embodiment of this perspective on human nature and human affairs, noting that in Thucydides, "that culture of the most impartial knowledge of the world finds its last glorious flower:”71 Knowledge is impartial. The person who uses, or reports, the knowledge adds perspective to the knowledge. This concept of perspectivism is used frequently by Nietzsche and it is useful, especially when dealing with differing points of view, and differing concepts. The individual needs to assess reality and knowledge and understand it from perspective rather than relying on others. Objective reality becomes difficult as all reality is interpreted by those who view and participate in it. Knowledge is assessed and evaluated based on preconceived ideas about reality. It is not objective. We can change our perspective about a situation to suit us better, to our advantage. Nietzsche used this idea to address illness, and indeed his own. Further, changes in perspective were evident in his presentation of the Apollonian and Dionysian concept. The Wisdom of Silenus states the happiest are those who have died because their suffering has ended, whereas the living’s suffering continues and that they will continue to strive even though in the end they will only die, consequently it is better to die soon. This will be discussed and referenced in various stages throughout this investigation. The perspective which Nietzsche takes is that suffering is depicted on the stage in graphic detail, suffering affirms life, as to suffer you must also live, and live passionately. He finds that there must be a balance between the hard reason and passion, "the infusion of ethics and reason robs tragedy of its foundation, namely the fragile balance of the Dionysian and Apollonian."72 Too much of one unbalances the equation and lead to an unfulfilling life, rather than one with joy and passion, meaning that suffering is necessary. Morality “The central theme of Daybreak is its attack on morality. The attack proceeds essentially along two fronts. First, Nietzsche takes traditional morality to involve false presuppositions: ... Second, he takes traditional morality to be inhospitable to certain types of human flourishing.”73 The pursuit of excellence, the second front is the most interesting as excellence should be the aim of the fencer, and every human being. To threaten 70 Scruton (1994) p.297 Hollingdale, R. J. (1997) “Introduction” in Nietzsche, F. (1997) Daybreak: Thoughts on the Prejudices of Morality, Cambridge University Press, Cambridge (Translated by R. J. Hollingdale), p.ix 72 Wikipedia (2018) 73 Hollingdale (1997) p.xiii 71 © Henry Walker 2020 Page 23 excellence restricts what the individual is capable, or indeed restricts what humans in general are capable. This opposes Nietzsche’s idea of ‘self-overcoming’ and the ‘will to power’. “The view that morality poses a special threat to human excellence or greatness is one that will become more prominent in Nietzsche's later works, though it remains visible in this early book as well.”74 If there were no restrictions on scientific research, would we progress at a greater rate? Would we cure illnesses at a greater rate? What would be the cost? This is one of the many issues where questions of morality intervene in the quest for excellence. The lives of many great men demonstrate evidence of questionable acts, but they are regarded as great due to the results attained. Do the ends justify the means? The question of morality threatening greatness is one which needs to be considered and how far a person is willing to go. Then, there is the question of why? “The false presuppositions of this "morality of custom," then, are beliefs in imaginary causalities and supernatural powers which confer on customs "moral" or "categorical" status by inducing a feeling of reverence toward them: so morality depends, causally as it were, on these psychological facts about human beings (i.e., their being in the grip of superstitious beliefs and fears).” 75 The established customs of morality is the reason people obey them. It is a matter of fear based on superstitious beliefs, or the threat of punishment; rather than actions which are motivated by the morality of the individual. The individual is ruled by fear rather than morality. The customs have penalties imposed, or will supposedly be imposed, if the individual does “evil”, or does not do “good”; so they do “good”; rather than being motivated by their need to do “good”, thus their morality. The morally motivated action is designed to either avoid the punishment often threatened by the supernatural force, or threat of punishment by the state, or to curry some favour with the same supernatural force. “Nietzsche agrees with Schopenhauer that the agent acts from an egoistic fear of consequences, not from a moral motive.”76 According to Nietzsche, fear is the greater motivator, not morality. Principles Introduced This discussion has been sourced from secondary materials, thus it is a discussion primarily about Nietzsche’s thought rather than of Nietzsche’s thought. Its purpose was to introduce some of the important principles which appear in the following discussions to make them more familiar and create understanding. Influences Nietzsche’s thought was influenced by many things. Intellectually, he was influenced by the Greek and Roman classics, but there is also evidence of wider reading evident by the presence of Zoroaster who was Persian as seen in Thus Spoke Zarathustra. It is evident he was influenced by the Romantics, as he has great faith in the power of man and the strength of the self. 74 ibid, p.xiii ibid, p.xxxii 76 Ibid, p.xxxii 75 © Henry Walker 2020 Page 24 While he later regretted his time spent with Wagner, it is evident that Wagner had an influence on how Nietzsche saw the world. His Apollonian and Dionysian concept was as a result of what Wagner presented to him on the stage, and while he, for the most part, argues against him, Schopenhauer also influenced Nietzsche’s writing as it gave him a counter-point against his concepts of the ‘will to power’ and ‘self-overcoming’. Übermensch The Übermensch concept is the one for which Nietzsche is often named the most famous, and most infamous, due to the concept’s relationship with the Nazi party and their eugenics program. They took the concept, and only took from it what suited them. The ‘over-man’ was much more than what the Nazis used, and also much less. It is a concept and an ideal to strive for rather than a biological entity. Along with the ‘over-man’ is the concept of ‘will to power’, which can be utilised to embrace a better situation by using the power which is available to them. Nietzsche himself embraced this concept when he was ill, writing when he was able to and forcing his illness aside in some instances so that he could write. The ‘will to power’ concerns utilising all the power at our disposal. Self-Overcoming ‘Self-overcoming’ is a concept which can be taken both physically and mentally. It concerns striving beyond what we are. The concepts of the ‘over-man’ and the ‘will to power’ are both integrally-linked to this concept as it is through ‘self-overcoming’ and the use of the ‘will to power’ that the ‘over-man’ is created. ‘Self-overcoming’ is not for the weak, but the strong-willed as it is not an easy journey; it is difficult because it has the greatest challenger as an opponent, the self. Illness and Perspective Nietzsche suffered from bouts of incapacitating illness and so he wrote about it. Not from the point of view of being sympathetic toward people who are ill, quite the opposite. Pity was something he thought was worthless and harmful. Illness was just another challenge to be faced, another opponent to be defeated. Perspectivism allows a person to take advantage of any situation by finding the best of the situation and learning from it. This concept gives greater understanding of situations by allowing greater perspective from multiple angles. It allows a person who is ill to find what they can do rather than what they can’t do. Morality The concepts of good and evil and Nietzsche’s approach to them have been debated and continue to be debated. For him, they are a construct of the culture in which they are found. They are valueless, or have no specific value as the case may be. This makes them difficult to pinpoint. Further, he argues that morality is flawed, based upon ideas of superstition and fear rather than understanding, thus morally based actions are performed out of fear of consequence rather than out of goodness. Life and Philosophy Introduced With the foundation of Nietzsche’s biography for the origin of his thought, and an introduction to Nietzsche’s thought from the point of view of others, it is possible to view his thought with greater understanding. Some of these concepts will be © Henry Walker 2020 Page 25 addressed in general terms, however, with the focus being on fencing, it will also draw toward the fencer and how the thoughts of Nietzsche can be applied not only to the fencer’s actions but the fencer’s life. Much of what will be said may sound very familiar, and some will sound repetitious, but some will be quite different. Take time to understand and reflect on each part properly to understand what’s being said. The perspective that you take of each part is important to your overall understanding. Where there seems to be repetition, it will mean that Nietzsche has made special note of that element or, there are elements which need to be viewed slightly differently. Care and time needs to be taken in reading what follows to gain a real appreciation of what is presented. © Henry Walker 2020 Page 26 The Fencer as an Artist The fencer is an artist. This idea and necessary piece of understanding must be established before any further discourse of Nietzsche’s thought can be made. There are aspects of his thought which point to artists being different in their modes of thought, and the fencer is one of these types of individual, being an artist. Before further discussion is made, terms which are involved must be addressed so a clear definition may be established so both author and reader understand what is being deliberated. The Merriam-Webster (2018) definition of “fencing” is “the art or practice of attack and defense with the foil, épée, or saber”.77 This is a rather narrow definition of fencing. According to this definition, a fencer would mean those who take part in modern sport fencing. This examination requires a broader definition. For the purposes of defining the “fencer” in this case, it includes all those who study the use of the sword. This takes into account sport fencers, those who take part in Historical European Martial Arts (HEMA), even their Oriental counterparts. This broader definition allows for a broader allowance of perspective and application of the information and discussion which will occur. Fencing is both an art and a science and both aspects of using the sword are necessary to understand it as a whole. The science of fencing is what is seen in texts and in fencing theory. This is what is practiced in drills and other controlled situations where theory is clearly seen in direct application. The art of fencing is seen when such controls are not present. Where there are two combatants fencing, not according to any pre-set actions, but acting on their own, here the art of fencing is seen. The art of fencing is where the fencers use what they have learnt in a relatively antagonistic scenario; here the style of the fencer can be seen. While a student may be taught in a school by a teacher, each individual fencer will have their own method of applying the skills taught and their own method of movement. This is the art of fencing; here the individual flair of the student is seen. This aspect of fencing applies in this part of the discussion. With both the art and the science of fencing demonstrated, the fencer is both “scientist” and “artist” where fencing is studied in the correct manner. If fencing is studied by trial and error, only from bouting with other fencers it is less scientific, and accordingly, the fencer is less the “scientist” and much more the “artist”, though there are still aspects of the scientific method present. The “artist” is an essential part of the fencer, necessary to the appropriate movement of the body and the performance of the skills when in an antagonistic situation. To appreciate the fencer as an artist, it is necessary to apply a relatively broad definition of the term “artist” and examine where the actions of the fencer are most applicable. “Definition of artist: 1a obsolete: one skilled or versed in learned arts b archaic: physician c archaic: artisan 2a: one who professes and practices an imaginative art b: a person skilled in one of the fine arts 3: a skilled performer; especially: artiste 77 Merriam-Webster (2018) Merriam-Webster Dictionary, Merriam-Webster Incorporated © Henry Walker 2020 Page 27 4: one who is adept at something”78 The Merriam-Webster (2018) definition of “artist” is quite broad and thus quite useful in the application of the fencer as an artist and aspects of the fencer can be seen, especially fencers with higher levels of skill. A fencer of repute is qualified under at least the third point as “a skilled performer”. Further, when taking into account some of the texts and the classical education required, especially for those who are interested in medieval and Renaissance texts, some of the archaic definitions, i.e. as an artisan, are even applicable. There is also the fourth point where the fencer is defined as “one who is adept at something” which places the skilled fencer in the realm of being an artist. There have no doubt been times where a certain fencer has been noted as an “artist”, by those who have seen them in action, due to their level of skill presentation. Often the recognition of something as art, or not, comes from public acclaim. There are forms of writing such as calligraphy, both Oriental and Occidental, in the forming of the letters and poetry which are considered art, while in other spheres, the same writing is used for science or the description of science. A more pertinent description can be found in swords which can be found in some museums, chiselled an encrusted with precious stones, they are most definitely art, but the process for their construction is most definitely a science; while something is one, but it is also the other. Fencing, especially its footwork and the notation of the footwork, has been related to dancing. Dancing is definitely an art in which the dancer expresses themselves in the way that they move, consequently seen as artists. There is a science to the dance as it is performed with rhythm and beat, most often in accompaniment to a piece of music. Likewise, fencing is like dancing except that you are trying to strike your partner. That such a close comparison can be made clearly draws a distinct connection between fencing and dancing, and further presents the idea of fencing as art. Fencing can be seen as an art, or at least part art; and the practitioner of such as an artist. Nietzsche discusses art and artists, and thus, such a discussion can be applied to the fencer, when applied from a certain perspective, a type of thought which he is most interested in, especially in regards to illness and pain, two subjects which will feature in the discussion which follows. 78 ibid © Henry Walker 2020 Page 28 The Art of Fencing There are three parts which will be noted in this section on the art of fencing. They conveniently divide the different operations of fencing and the techniques of fencing. There is the art of fencing, in performance; and the science of fencing, in knowledge, and skill. The science refers to what is found in the theory of fencing and in drills. The art of fencing is where fencing comes into contact with an uncooperative opponent, and here the style of the individual fencer comes into play. The skill of fencing refers, not only to the individual skills and techniques, but the overall skills of fencing, and skills which are associated with fencing; it will also discuss the subject of talent. The entire section is referred to as the art of fencing, as the essential part of fencing is where two fencers come into contact with one another, for whatever reason that they may have, and match their skills. The actions are not choreographed, nor planned; each fencer must use their skill and their style against the other, and consequently relies on the art of fencing. Very little is decided by the science of fencing. Much is argued about it, but very little is decided by it. This is not to say the other elements are not important, quite the contrary, a fencer without knowledge or skill is a poker not a fencer, but the science is the theoretical, the art is the practical. Contests of arms are decided by the practical skills of the fencer. Nietzsche has elements of his philosophy which can be related to all parts of fencing, art and science. Art Fencing is an art, so the practitioners of such are artists, to more or lesser a degree. This validates the discussion of art, from Nietzsche’s perspective, in applying it to fencing. The art of fencing, as compared to the science, is what happens when a fencer engages with another. A singular pronoun is used for brevity and to reduce confusion; the male will count for all, as fencing is an art which is suitable and enjoyed by all. Fencing is a free flow of action, reaction, and also counter-action. The mind operates the body using the skills learnt, and moving in the form, with personal inclination added in response to the stimulus supplied by the opponent. “All art exercises the power of suggestion over the muscles and senses, which in the artistic temperament are originally active:”79 the artistic temperament in this case is evident in the style and form of the fencer. Unfortunately, not all of Nietzsche’s ideas are so easily related to fencing. Some will take more manipulation of their perspective for them to suit. In the case of art, it is not so difficult because there are elements which align, due to the topic. Nietzsche states that, “one does what profits one, or what gives one pleasure, or what one must.”80 With regard to fencing, it is likely that the reason for fencing is either the first or second one. The fencer is getting paid to fence or they are gaining exercise through fencing, so profiting; or they are fencing because they derive enjoyment from it. These are the reasons Nietzsche gives for the presence of art, these must be related to reality in some way; there must be reason. Art with Purpose 79 Nietzsche, Friedrich (1968) The Will to Power: A New Translation by Walter Kaufmann and R.J. Hollingdale, Vintage Books, New York, p. 427:809. Note: page:paragraph 80 ibid, p498:946 © Henry Walker 2020 Page 29 ““Art for art’s sake” – this is ... [a] dangerous principle: therewith one introduces a false antithesis into things – it culminates in a defamation of reality ... If one severs an ideal from reality one debases the real, one impoverishes, one defames it.”81 The art of fencing must have purpose. The art must be related to what it was intended. Otherwise it is severed from its origins and becomes less useful. The same relationship can be applied to a new technique within fencing which looks good, but serves no other purpose. The purpose for using the sword needs to be kept in mind, as does in its relation to the opponent’s weapon. “Singing and dancing, man expresses himself as a member of a higher unity. He has forgotten how to walk and talk and is on the verge of flying up into the air as he dances. The enchantment speaks out in his gestures. Just as the animals speak and the earth gives milk and honey, so now something supernatural echoes out of him. He feels himself a god. He now moves in a lofty ecstasy, as he saw the gods move in his dream. The man is no longer an artist. He has become a work of art.”82 Nietzsche presents ‘man as art’ when involved in singing and dancing; the artist becomes the art due to his movements and the movements being made. This form of art can be seen in dancing and also singing where the artist loses themselves in their art becoming part of it. The same happens to the fencer, when they lose themselves in their fencing. They lose themselves to the flow of combat and the relationship of the movements of the weapons. Here the real art of fencing is seen. For a person to get here they need to be an artist. The Artist-Fencer The real artist-fencer is one who is not bound by their training and directed by it, but has allowed their training to become a part of them. There is a seamless blend of movement between their natural movements and the trained movements of fencing. “Artists, an intermediary species; they at least fix an image of that which ought to be;”83 within this framework, there is an inspirational element; it sees how to use skills learnt for further enhancement. “The artist belongs to a still stronger race. What would be harmful and morbid in us, in him is nature – But one objects to us that it is precisely the impoverishment of the machine that makes possible extravagant powers of understanding of every kind of suggestion:”84 Nietzsche claims that the artist is of a stronger race, what would be destructive and depressing is simply their nature. The fencer researches the art of the sword, which is the art of wounding and killing. Potentially putting the mind of the fencer in a theoretically dark place, yet it does not remain there. For the artist, to appreciate the light, the dark must also be known. The “impoverishment of the 81 ibid, p.168:298 Nietzche, F. (2003) The Birth of Tragedy, Blackmask Online (http://www.blackmask.com), Translated by Ian C. Johnston, para.1 83 Nietzsche (1968) p.318:585 84 ibid, p.430:812 82 © Henry Walker 2020 Page 30 machine” refers to the mundane; a broader horizon is present because the world is viewed differently. The true artist-fencer has a perspective which is different to others. But, nothing is without cost. Differing Perspective “One is an artist at the cost of regarding that which all non-artists call “form” as content, as “the matter itself.” To be sure, then one belongs to a topsyturvy world: for henceforth content becomes something merely formal – our life included.”85 A different perspective means that the world is viewed differently, and others sometimes don’t appreciate this different perspective. Seeing things as pliable where others see rigidity, means that there are different points of view. These can lead to differences in thought and approach, even to life itself. For the fencer, there is always the question, “Who needs to know how to use a sword in the modern age anyway?” This marks them as different. When the pursuit of fencing takes on a life of its own, this difference increases ever more, pushing them closer to the artist. “I agree more with the artist than with any philosopher hitherto: they have not lost the scent of life, they have loved things of “this world” – they have loved their senses.”86 Nietzsche appreciates the artist more than the philosopher because they have lived life, whereas the philosopher has only observed life. This visceral connection to life is important for the artist, and is necessary for the fencer, as crossing blades with an opponent is the only way to be a real fencer; otherwise the individual is merely a theorist. The romance of the sword, a weapon from a previous time, makes the fencer a kind of romantic. “A romantic is an artist whose great dissatisfaction with himself makes him creative – who looks away, looks back from himself and from his world.” 87 The real fencer is definitely a romantic who looks back to find inspiration for their fencing, but also their behaviour. This different perspective causes others to look at them differently. The creativity of this artist is seen in how the skills are assembled in response to stimulus supplied by an opponent. It can be seen in how arguments are put forward and defended, especially in regard to topics about fencing. Such focuses are not without drawbacks. “It is exceptional states that condition the artist – all of them profoundly related to an interlaced with morbid phenomena – so it seems impossible to an artist and not to be sick.”88 The fencer who is a true artist is the exception rather than the rule. It takes a lot of work and dedication to gain the levels of knowledge and skill required. In our modern world, money- and short-goal focused, such goals are not pursued by many. This is the same for the artist. The result is for the most part, the artist-fencers are 85 ibid, p.433:818 ibid, p.434:820 87 ibid, p.445:844 88 ibid, p.428:811 86 © Henry Walker 2020 Page 31 formed by particular forms of circumstance, which are often related to injury or other morbid phenomena that result in them having the time to gain the knowledge required. Much the same situation applies for the artist. Circumstances have to be correct for the artist to be inspired, often by situations and events in their own lives. The result of this situation is that, often the long-term fencer and long-term artist happen to have some sort of restrictive condition, hence the focus of this overall discussion. Art and Science No discussion about art would be complete without mention of science, as the two go hand in hand. In the artist’s case, it would seem that there is a dichotomy between the artist and the scientist, in the fencer such a dichotomy is not present, as it is the art and science of fencing. Nietzsche relates the necessity of science. “Compared with the artist, the appearance of the scientific man is actually a sign of a certain damming-up and lowering of the level of life (- but also of strengthening, severity, hardness, will power).”89 Nietzsche accuses science of reducing life, but also increasing other attributes. Accordingly, he examines the situation as the loss of one for the gain of the other. From his support of the artist, he would not want the complete loss of the artist, but he most definitely demonstrates the advantages presented by the scientist. The fencer has the advantage that both can be accessed as fencing is both art and science, so both should be used. Quite a few of these advantages will be noted later on. The fencer is an artist, especially at higher skill levels. Nietzsche’s thoughts about art and the artist clearly apply to the fencer, especially if fencing is approached from the appropriate perspective. There are connections, especially in regard to the topics of sickness, perspective and strength, among others made. These topics will appear again in other parts of this investigation. Following, is a discussion of knowledge, which is a different aspect of a similar element as it links to the questions of truth and science. Knowledge Knowledge, what an individual knows, based on what they have learnt and experienced, and is a group of data, organised or not, known by a culture, when looking at it from a broader picture. There is a clear relationship between knowledge and science, and between knowledge and truth. With regard to the latter, one is often assumed to be the other, and this is not necessarily the case.90 Knowledge has an indelible relationship with art, as knowledge informs art, and art informs knowledge. “nevertheless the noble, talented man, before the middle of his life, inevitably comes up against some border point on that circumference, where he stares at something which cannot be illuminated. When, at this point, he sees to his horror how logic turns around on itself and finally bites its own tail, then a new 89 ibid, p.432:816 Such a discussion of the difference between would take up a large space. It is suffice to say that the two are different, though it is often assumed that they are the same thing, but they are not. While philosophy does discuss questions of truth, this is not one of the topics that will be discussed here. 90 © Henry Walker 2020 Page 32 form of knowledge breaks through, the acknowledgement of the tragic, which in order merely to be endured, requires art as a protector and healer.”91 Nietzsche talks about a man who discovers a point in life at which his knowledge becomes limited, and his logic fails. At this point that he describes how the understanding of the situation is appreciated, endured, but requires art to protect and heal the damage done to his mind. Art is used as a form of defence against a lack of knowledge, as an extrapolation used to understand. Sometimes in the study of the science of fencing, where knowledge of fencing comes from i.e. the treatises, extracting knowledge from these is arduous, and understanding fails. Only when the technique is put into practice, thus the art of fencing is applied, so understanding of the action is realised. The two must complement one another to achieve the greatest result. Deviance Some will follow a path, and stick to it with no deviation whatsoever. Others will pick what suits them out of various authors and assemble what suits them. Still others will develop styles of their own, or conglomerates of simple physical movement. There are others who, while on a path will notice something which is out of the ordinary, and go to examine it. Each is a different approach and will yield different results. Some consider change to be a mad idea, “it was madness which prepared the way for the new idea, which broke the spell of a venerated usage and superstition.”92 Where there are real reasons for something to be executed the way it is performed, then it should be performed that way, especially if it concerns safety, or essential principles. If the reason is because “it was always done that way”, then maybe, reason needs to be discovered or change needs to be considered. This is often found in entrenched training methods. “Because time for thinking and quietness in thinking are lacking, one no longer ponders deviant views: one contents oneself with hating them. With the tremendous acceleration of life mind and eye have become accustomed to seeing and judging partially or inaccurately, and everyone is like the traveller who gets to know a land and its people from a railway carriage. An independent and cautious attitude towards knowledge is disparaged almost as a kind of derangement,”93 The modern world is rushed. There is very little time to sit down, read, and think. If this is not possible, how are we going to get different points of view? Due to limited views, and limited views of what is available, views which are deviant are considered negative. They should not be considered negative, simply different. The fencer who does not follow everyone else, reads from a different treatise, is often met with criticism, more so if their view is different from other readings of common treatises. This is only further increased where marked different methods are preferred to the 91 Nietzsche (2003) para.15 Nietzsche, F. (1997) Daybreak: Thoughts on the Prejudices of Morality, Cambridge University Press, Cambridge (Translated by R. J. Hollingdale), p.14:14 93 Nietzsche, F. (1996) Human, All Too Human, Cambridge University Press, Cambridge, UK (Translated by R. J. Hollingdale), p.132:282 92 © Henry Walker 2020 Page 33 “norm”. People with these reactionary, negative thoughts do not realise, such deviance add to fencing as it creates difference, and inspires change of thought and challenges people. Strange thoughts eventually become part of the norm. “Supplemental rationality. - All things that live long are gradually so saturated with reason that their origin in unreason thereby becomes improbable.”94 What’s new becomes old, and what’s misunderstood eventually becomes understood. There was a time when HEMA95 treatises were rare and unknown, now they are much more common. As texts become more prolific so do the different approaches, and urges to study different texts, creating further deviations. But not all approaches are of the same quality. Thought Processes “Three kinds of thinker. - There are mineral springs that gush, those that flow, and those that trickle; and correspondingly three kinds of thinker. The laity evaluates them according to the volume of water, the true judge according to the content of the water, that is to say according to precisely that in them that is not water.”96 Nietzsche highlights three kinds of thinker, both by volume and quality. One produces a great deal, the other produces in small amounts. In fencing there are similar kinds of fencer. On the one hand you have the fencer who reads a lot and does not take in much from what they read and thus, their fencing changes little. On the other hand, there is the fencer who focuses on a smaller amount, yet it influences their fencing in a much larger degree. The quality of what is produced, and how it is performed, is of importance; focus must be maintained for quality. Quality must be preferable to quantity. It is best if ideas are spread out so they are not jumbled, so each is considered carefully. “Not too close. - It is a disadvantage for good ideas if they follow upon one another too quickly; they get in one another's way. - That is why the greatest artists and writers have always made abundant use of the mediocre.”97 Ideas may come in a flood, and all should be written down, but they need to be sorted carefully, and each one thought about separately and independently, so each can have its due and its influence. If the ideas are all taken at once, or too closely together, they will get jumbled and often misunderstood or misrepresented, clarity will be lost. Care must be taken so each can be appreciated. For the fencer, each lesson must be taken singularly and studied. It is true that they are all related, but each must be also studied separately so that the concepts and techniques can be understood and appreciated. For the study of treatises, sections need to be studied individually, so each can be appreciated and the techniques represented and seen for what they are individually. This way they can be more accurately associated with the entire methodology being presented by the author. This is a process of education. 94 Nietzsche (1997), p.9:1 Historical European Martial Arts 96 Nietzsche (1996), p.218:18 97 ibid, p.241:120 95 © Henry Walker 2020 Page 34 The Teacher-Student Relationship “In the case of the individual human being, the task of education is to imbue him with such firmness and certainty he can no longer as a whole be in any way deflected from his path. Then, however, the educator has to inflict injuries upon him, or employ the injuries inflicted on him by fate, and when he has thus come to experience pain and distress something new and noble can be inoculated into the injured places. It will be taken up into the totality of his nature, and later the traces of its nobility will be perceptible in the fruits of his nature.”98 The task of education, according to Nietzsche, is to give the student a path, and for the student directed firmly on that path. Then the educator challenges the student, using injury in the form of challenge, so they can be then protected against future injury and greatness can grow from it. This education then develops and makes the student greater, and becomes perceptible to those around them; and will be more appreciated. Likewise, in fencing, the instructor will set the student on a firm path by teaching the rules of fencing. Then challenging them to the point of failure, pointing out their weaknesses, and where they have gone wrong in their technique. It so the student can improve their technique so they can become a better fencer and have greater understanding. The challenge presented by the teacher is not to belittle the student, but to challenge them to become better than they were before. Where the student believes that they are correct, makes a challenge, and can support this challenge through evidence, the teacher should be proud. “Joy in recalcitrance. - A good educator knows cases in which he is proud of the fact that his pupil remains true to himself in opposition to him: in those cases, that is to say, in which the youth ought not to understand the man or would be harmed if he did understand him.”99 A teacher should be proud of a student who defends what they have learned, even against the teacher. The opposition to the teacher must be made on the basis of being true to what they have learnt, and of evidence gained, rather than just for the sake of opposition. Opposition made by the student proves that the student has understood what the teacher has been teaching, and may have gained a different insight. The same is applied to fencing. Such education should be made so it is instinctual. “The great rationality of all education in morality has always been that one tried to attain to the certainty of an instinct: so that neither good intentions nor good means had to enter consciousness as such. As the soldier exercises, so should man learn to act. In fact, this unconsciousness belongs to any kind of perfection:”100 Nietzsche indicates education to an instinctual level so the student will act without having to think and process first. So the student reacts quicker than if the 98 ibid, p.108:224 ibid, p.277:268 100 Nietzsche (1968) p.234:430 99 © Henry Walker 2020 Page 35 education had only been at a conscious level. This education is addressing education at an almost unconscious level. In physical education terms it is often termed as “muscle memory”. In a neurological sense, it is building neural pathways, so the action is performed without having to think how the action is performed first. Training a skill to a state where it is trained instinct demonstrates the perfection in training of any skill. The teacher is teaching for the future, consequently what the student will learn later on. “these teachers speak the abstract language of higher culture, ponderous and hard to understand but nonetheless a higher gymnastics for the head; ... If the pupils merely listen, their intellect will be involuntarily prepared for a scientific mode of thinking. It is not possible for them to emerge from this discipline as a pure child of nature quite untouched by the power of abstraction.”101 The teacher may speak above the student, and the student may be confused by some subject matter, but if the student still listens, they will be prepared for what comes later in their education. If the student still pays attention intently, information given by the teacher will still be absorbed by the student, and will find connections, if it is examined and the student continues learning. The terminology and concepts in fencing are complicated especially to the beginning fencer. If they pay attention and retain the concepts, these concepts make connections with others during their training. It is necessary to introduce these concepts early in training to prepare the student for more in-depth discussions later on. Training and Knowledge In regard to skill, there is the question of talent. Nietzsche discusses and associates talent in several different places, but describes it rather negatively. “If one has talent, one is also its victim: one lives under the vampirism of one’s talent.”102 He implies that talent takes from the person who has it, and it does take from other areas of knowledge. Talent in one area will often lead to degradation in others. While raw talent may be possible, it is, mostly, the product of training and practice. The fencer who wants to truly succeed is always on the search for knowledge. “Knowingly the body purifies itself; experimenting with knowledge it elevates itself; all instincts become sacred in the seeker of knowledge; the soul of the elevated one becomes gay.”103 The search for knowledge elevates the individual and increases them. Their internal perspective becomes happy, or so Nietzsche claims. Experimenting with knowledge in its interrogation enhances the mind as it is required in the process. Here is where the effect of knowledge is seen and the reason the fencer who researches will always perform better in the longer game than the fencer who relies upon purely physical characteristics. Knowledge informs the fencer how to perform, and opens the fencer’s mind to other possibilities as well, achieving a second gain in the process. 101 Nietzsche (1996) p.126:266 Nietzsche (1968) p.431:814 103 Nietzsche, F. (2006) Thus Spoke Zarathustra: A Book for All and None, Cambridge University Press, Cambridge, p.58:2 102 © Henry Walker 2020 Page 36 “More natural is our attitude to the search for knowledge: we possess libertinage of the spirit in all innocence, we hate pompous and hierarchical manners, we delight in what is most forbidden, we should hardly know any longer of any interest of knowledge if the way to it were paved with boredom.”104 The search for knowledge is natural, but there is higher interest in the forbidden, and if the information is less stimulating, then interest is often lacking. This is evident in the popularity of investigative journalism and finding out people’s secrets, also in things which are considered on the “darker” side of knowledge. The search for ‘underground knowledge’, for alternative methods, and paths to travel; such knowledge usually consists of secret moves which no one has seen in treatises that no one has read, or treatises which people have pushed aside as two difficult or not seeing any worth in them. The wider path of schools of fence which are popular are followed for their effectiveness in the main, their later skills provoke interest. “Lessing, the most noble theoretical man, dared to state that for him the search for the truth counted for more than truth itself. That statement unmasks the fundamental secret of scientific knowledge, to the astonishment, even the anger, of scientists. Now, of course, alongside this single recognition, excessively truthful and brave, stands a profound but delusive image, which first came into the world in the person of Socrates, that unshakeable faith that thinking, guided by the idea of causality, might reach into the deepest abyss of being, and that thinking is capable of, not just understanding being, but even correcting it. This lofty metaphysical delusion is inherent in scientific research and leads it over and over again to its limits, at which point it must turn itself into art, something which is really predictable in this mechanical process.”105 Knowledge and truth would seem to go hand-in-hand, though they are not necessarily the same thing. Nietzsche places them both on the same page in his reference to Lessing who, according to Nietzsche, states that the search is more important than the result, and that this is the fundamental secret to scientific knowledge. The process of discovery is more important than the discovery, because of the process involved in achieving the discovery. The fencer may be taught a skill and can learn the lesson, but it is the process of learning which establishes the skill within the fencer’s skill-set, and trains the fencer’s muscles to perform the technique. If the knowledge of the skill is only learned and not performed, then the process is only half complete and is less effective. While the fencer has the knowledge, they really do not have the skill that was taught. Nietzsche then turns to look at Socrates who looking into the deepest abyss of being, not just to understand it, but to correct it. He states that this is an idea which is taken by science, taking science to its limits at which point in time it must turn elsewhere for answers, thus to art. Something which he states is predictable in this process. Science is thus pushed to art. The science of fencing can be explained on the page to a certain point, but it has limits. Then the fencer must pick up a sword 104 105 Nietzsche (1968), p.74:120 Nietzsche (2003), para.15 © Henry Walker 2020 Page 37 and learn with sword in hand, embracing the art. Here is where fencing is found, not on the pages of a book, or in theory, knowledge must be used. “Knowledge and wisdom in themselves have no value; no more than goodness: one must first be in possession of the goal from which these qualities derive their value or nonvalue -”106 Both knowledge and wisdom gain value when used to gain a goal or purpose. If they are left idle they have no value. This does not mean that they are valueless; they just have not accrued value. They both must be used to demonstrate what they are worth. This is seen where a technique may be learnt, but its value to a particular fencer is unknown until the fencer uses it while facing an opponent. There is also the urge which is found in many, that gives them the urge to communicate, to use the knowledge that they have. Communication “the extreme sharpness of certain senses, so they understand a quite different sign language – and create one – the condition that seems to be a part of many nervous disorders - ; extreme mobility that turns into an extreme urge to communicate;”107 The urge Nietzsche speaks is seen in those who are passionate about what they are studying or researching, so much so they have no control but have to tell people about what they are doing, and give details about it. Evidence presented in the most prolific fencing teachers, and researchers. They do not tend to keep information to themselves, but need to spread it. In students, as well as teachers, this can also be a compulsion to imitate. “the compulsion to imitate: an extreme irritability through which a given example becomes contagious – state is divined on the basis of signs and immediately enacted -”108 Often the compulsion to imitate will be inspired by one of those who have a compulsion to communicate, and seeing these two together is a sight because the energy is almost palpable. The compulsion to imitate is based on a given example which is contagious. It is seen in children’s shows where child viewers want to imitate what they have seen, but adults are also not immune. Also it is seen where a person is inspired by what they have read or been taught. This is evident in fencing where a particular style is new and different, and the students pick up on this. They begin to imitate it; a spread of knowledge through inspiration. The individual who holds power has advantage, and as the cliché states “knowledge is power”. The Power of Knowledge “The psychological explanation: to extract something familiar from something unknown relieves, comforts, and satisfies us, besides giving us a feeling of 106 Nietzsche (1968), p.141:244 ibid, p:428:811 108 ibid, p.429:811 107 © Henry Walker 2020 Page 38 power. With the unknown, one is confronted with danger, discomfort, and care; the first instinct is to abolish these painful states.”109 When the unknown is confronted, then something familiar is extracted from it, a feeling of power is gained. While the situation is unknown the feelings are associated with discomfort and danger, and the mind’s first instinct is to remove this feeling, consequently to find something to reduce the unknown to the known. This is not the only place where the concept of knowledge used as power is demonstrated. The fencer who extracts information from a treatise gains knowledge, and accordingly gains power through this knowledge as skills are found within, but there is further knowledge to be gained. Knowledge which is extracted from an opponent enables a fencer to gain advantage over the opponent by planning counters. This is where the concept of reading the opponent is vital. Such a concept is also demonstrated where and with whom an individual picks their battles. “I love the valiant, but it is not enough to be a fierce combatant – one must also know whom to combat! And often there is more valiance in someone controlling himself and passing by, so that he saves himself for the worthier enemy!”110 The opportunity for battle is presented on many occasions, and many will join battles without thought, and without consideration. The power of knowledge in this situation is the knowledge of picking battles, and conserving energy for worthy enemies, rather than engaging with every opponent who would present themselves. A fencer can choose to fight every opponent who crosses their path, or save themselves for those from whom they would learn from the encounter. This is what it means to save for a worthy opponent. Not because such an opponent requires extra energy, but because it is a better use of the energy to gain greater knowledge; there is knowledge in picking one’s battles. It is of even greater importance for the fencer with an illness, injury, or the older fencer who may have limited amount of energy to expend. However, every experience, even those battles which are not chosen, should be used as a chance to gain knowledge. “On the knowledge acquired through suffering. - The condition of sick people who suffer dreadful and protracted torment from their suffering and whose minds nonetheless remain undisturbed is not without value for the acquisition of knowledge - quite apart from the intellectual benefit which accompanies any profound solitude, any unexpected and permitted liberation from duties. He who suffers intensely looks out at things with a terrible coldness:”111 Nietzsche believes in the benefit of knowledge acquired through suffering. On the surface, this seems cruel, but he is referring to an individual acquiring knowledge while they are sick. So long as the mind remains undisturbed, learning while sick is not without value. Apart from the time allotted to convalescence, suffering gives the individual a cold view of things, removing a lot of the prejudices and biases which may otherwise be present. 109 Nietzsche, F (1895) Twilight of the Idols, http://www.handprint.com/SC/NIE/GotDamer.html, para.5 Nietzsche (2006), p.168:21 111 Nietzsche (1997), p.69:114 110 © Henry Walker 2020 Page 39 From the fencer’s point of view, while the physical activity may not be possible while sick, others are. These are often overlooked because the individual is busy when healthy. Convalescence allows the individual time to study and research those parts of fencing, such as fencing theory and treatises. During the time where the physical aspects of the fencer cannot be utilised, the mind of the fencer can be utilised, as both are essential to fencing. Within knowledge is found in the science of fencing, thus it is an aspect of fencing which is essential to its proper performance. The knowledge which has been presented has been presented as related to the art, and there is no doubt it is, indeed in some instances knowledge is found in the art. Not all knowledge is easily accepted. There have been different aspects of knowledge presented, how it is presented, rigorous scholarship, crazy beginnings, and the use of knowledge. Each one of these is related to fencing in some fashion. This is the science of fencing and it should be approached in the same way as the search for any other kind of knowledge. Each element needs to be examined in detail and critically assessed for its value to the whole, and against others. Treatises need to be examined for their methods, but also their theory, and what their foundation is. The skills will be worthless if they are not based upon solid theory. The skill sees the science of fencing expressed. Skill Skill covers a lot of areas. With regard to fencing there is skill seen in individual parts, often called techniques, and overall where it is seen as a skill or a fencer is seen as a person having skill. So when referencing skill in regards to fencing it can mean a lot of different things. When the fencer is put under pressure, those skills which they have practiced the most, their foundation skills, will present themselves. “When art seizes violently on an individual it draws him back to the conceptions of those ages in which art flourished most mightily, and then it effects a retrogression in him.”112 Here the art and science of fence collide. The science teaches the skills based on theory and drills demonstrate their utility in a controlled environment. The art of fence takes those skills and then puts them in an environment which is substantially less controlled and the fencer must use what they know and what has become a part of their art. Two fencers may be taught the same skills, but they will still practice the art differently. Regardless, the true artist will present their skill with form, and will seem to come with ease. Sprezzatura “The artist knows that his work produces its full effect when it excites a belief in an improvisation, a belief that it came into being with a miraculous suddenness;”113 112 113 Nietzsche (1996), p.84:159 ibid, p.80:145 © Henry Walker 2020 Page 40 Italians would refer to this effect as sprezzatura, the presentation of skill while seeming to take little effort in its presentation. It has been referred to as “a certain nonchalance” which effort in the action performed, making it look casual. This is skill in its highest form. The individual has practiced their technique so that the effort is concealed within the technique. So it appears as if there is no effort in its performance; this is where skill becomes art, in its classical sense. Fencing at this level of skill is exhibited by the highest level of fencers. They respond with calmness to the actions of their opponent, and are always in the right place, with the right response. Effort is not evident in what they perform. Some will claim that this comes from talent. “for every talent is a vampire that sucks blood and strength from the other powers, and an exaggerated production can reduce even the most gifted man almost to madness.”114 Talent was a subject discussed under knowledge, and expressed as a vampire, drawing energy from the individual who possesses it. Nietzsche furthers this idea here, stating that each of these talents draws from other powers and skills, and in an exaggerated state, where an individual is particularly gifted in a particular talent; it can even drive them to madness through obsession. A single talent found in fencing often results in the individual focussing on that talent and emphasising all of their training on this aspect, often to the detriment to other parts of their training. Evidence can be seen where an individual has a talent for the lunge; so focusses on a range game, to the state where their ability to deal with an opponent in close is impacted or even neglected. Talents must be used, but not to the detriment of other aspects. Even these talents need training. “Do not talk about giftedness, inborn talents! One can name great men of all kinds who were very little gifted. They acquired greatness, became 'geniuses' (as we put it), through qualities the lack of which no one who knew what they were would boast of: they all possessed that seriousness of the efficient workman which first learns to construct the parts properly before it ventures to fashion a great whole; they allowed themselves time for it, because they took more pleasure in making the little, secondary things well than in the effect of a dazzling whole.”115 While Nietzsche does not deny the presence of inborn talents, he states that true skill is the result of hard work, of serious and efficient pursuit. Inborn talent can only take a person so far, the rest takes dedication and work. The reason that others do not achieve their goal is because they become distracted and do not set their minds to the task. This is the same for fencing. A fencer may be born with the advantage of long limbs, a quick mind and dextrous fingers, but effort is not applied during training, and focus maintained on developing skill, rather than relying on biology, then the fencer will not achieve their potential. “Everyone possesses inborn talent, but few possess the degree of inborn and acquired toughness, endurance and energy actually to become a talent, that 114 115 ibid, p.122:260 ibid, p.86:163 © Henry Walker 2020 Page 41 is to say to become what he is: which means to discharge it in works and actions.”116 Nietzsche claims all are born with potential talent, but few have the fortitude to follow the path it requires to become a talent. To become a talent requires training and this requires dedication. It is easier to seek an easier route; this result in the talent not flourishing, or a mediocre performance. This is where the will becomes essential. The student fencer who takes the time to learn their lessons, and then practices, not only in class but of their own accord, is the one who will do well and develop their skills. Personal effort is required. Development and Time “his power of judgement, sharpened and practised to the highest degree, rejects, selects, knots together; as we can now see from Beethoven's notebooks how the most glorious melodies were put together gradually and as it were culled out of many beginnings.”117 Developing skill takes time. Even the greatest minds in history took time to create their great works. Research takes time. Mistakes are made in the development of skills and research, and it is an important part of the learning process. Through the mistakes made, what is and is not possible is found. Errors in training tell us where our technique needs improvement. This develops our skill as where those improvements are heeded then skill will improve. It does not all come together simply the first time. “All the great artists have been great workers, inexhaustible not only in invention but also in rejecting, sifting, transforming, ordering.”118 The process of learning and making mistakes to develop the art is vital to its improvement. In the modern age such time seems to be in short supply. “Art in the age of work. - We possess the conscience of an industrious age: and this conscience does not permit us to bestow our best hours and mornings on art, however grand and worthy this art may be. To us art counts as a leisure, a recreational activity: we devote to it the remnants of our time and energies.”119 Nietzsche is commenting on the lack of time in his period. The idea was that increases in technology were supposed to save us time. They do not seem to have achieved this. The result is the same shortage of time. Fencing has fallen by the wayside as a hobby or a sport. The art is often lost to many, as all that is sought is the quickest way to score a touch on the opponent. The form of fencing is lost, so the art is reduced. People are not willing to spend the time to ensure that the form is correct, because this aspect does not matter to them. Fencing is a remnant art for most people. 116 ibid, p.125:263 ibid, p.83:155 118 ibid, p.83:155 119 ibid, p.350:170 117 © Henry Walker 2020 Page 42 Competition To keep up to a certain level of skill, the best thing that a person can have is healthy competition. A fencer who has someone who can push and challenge them is fortunate. When skills are matched, as one increases, so the other must to match it; where one dominates completely, there is no reason to increase, only to maintain, and it stagnates, competition is of benefit to the individual and the art. “The most fortunate thing that can happen in the evolution of an art is that several geniuses appear together and keep one another in bounds; in the course of this struggle the weaker and tenderer natures too will usually be granted light and air.”120 Nietzsche is referring more to the concept of theorists in his statement. The ones with the equal levels will keep each other in bounds, because competition will force each other to improve. He also states that the weaker ones will be ejected from the situation, no doubt because they cannot handle the pressure. Pressure is a fortunate thing due to the productivity that results. In such productivity, the writers of such a group of equal level should remember their audience to ensure that the message is still being passed, and the knowledge increased. This is a skill in itself. Passing on Knowledge “Marks of the good writer. - Good writers have two things in common: they prefer to be understood rather than admired; and they do not write for knowing and over-acute readers.”121 According to Nietzsche, the good writer is understood more than admired, and they aim for the average reader. It means that their writing is aimed at understanding of the average reader. The result is that the results of such writing will be read, and knowledge will be passed along. Nietzsche wants knowledge to be accessible. For the writer about fencing, it means explanations of jargon and other technical language, and not getting too caught up in the subject. Audience is the priority. “Warning to writers and teachers. - He who has once written, and feels in himself the passion of writing, acquires from almost all he does and experiences only that which can be communicated through writing. He no longer thinks of himself but of the writer and his public: he desires insight, but not for his own private use. He who is a teacher is usually incapable of any longer doing anything for his own benefit, he always thinks of the benefit of his pupils, and he takes pleasure in knowledge of any kind only insofar as he can teach it. He regards himself in the end as a thoroughfare of knowledge and as a means and instrument in general, so that he has ceased to be serious with regard to himself.”122 Nietzsche is again thinking of the audience. The writer should always be thinking of their audience. This is the way writers communicate, so the audience and how they receive this communication is important. The author must think what sort of 120 ibid, p.84:158 ibid, p.245:138 122 ibid, p.95:200 121 © Henry Walker 2020 Page 43 experience is being given to the reader; rather than the benefit to the author. For the teacher it concerns the knowledge and skills being presented to the students. This is the reason the teacher teaches and the writer writes; such are the skills of the teacher and writer. For the teacher of fencing and the writer about fencing the same applies. © Henry Walker 2020 Page 44 The Self At the centre of all of the questions asked, are questions of the self, as people best relate things to themselves because each person has their own perspective. From this, experiences are best related. The fencer must know themselves to know their capabilities so they can compare these to an opponent to develop tactics to deal with the situation. Every person is different and acquires skills at different levels and experiences in different measures. The Traveller “Grades of traveller. - We can distinguish five grades of traveller: those of the first and lowest grade are those who travel and, instead of seeing, are themselves seen - they are as though blind; next come those who actually see the world; the third experience something as a consequence of what they have seen; the fourth absorb into themselves what they have experienced and bear it away with them; lastly there are a few men of the highest energy who, after they have experienced and absorbed all they have seen, necessarily have to body it forth again out of themselves in works and actions as soon as they have returned home. - It is like these five species of traveller that all men travel through the whole journey of life, the lowest purely passive, the highest those who transform into action and exhaust everything they experience.”123 When Nietzsche discusses the “traveller” there is a broad conception which can be associated. Being that it can also be the traveller through life. With this broad idea, more can be inferred. Travelling is experiencing life; the seeing is seeing, but also discussing experience as well. The first traveller goes through life without realising anything of importance, drifting from one day to the next. The second experiences events but that is all. The third experiences events and takes note, but not sufficiently enough to have an effect on their life. The fourth takes their experiences away with them and allows them to affect their life and their future choices. The last takes their experiences, learns from them, and then passes the same teaching on to others, using their experience to its greatest advantage; not only to theirs, but to others as well. The same can be said of fencers, the first simply fence; to these, fencing is a sport, a hobby and nothing more. The second gains some physical attributes from their fencing, some health benefits are gained through their hobby. The third gains physical awareness from their fencing and thus, move better, the movement is not only in fencing but outside as well. The fourth allow their fencing to affect their lives, thus their bodies and their minds, they internalise the tactics of fencing and apply them to their everyday life, using all the advantages that they have gained. The fifth takes the experience of fencing, absorbs what they can from it, and allows it to affect their entire lives, taking the teaching of every aspect and passing it on to others. They not only allow fencing to affect their lives, but pass this on to others by becoming instructors and teachers, teaching more than just a simple mechanical and physical game. The path of the fifth traveller is not well populated, and it is most often not travelled with companions. 123 Nietzsche, F. (1996) Human, All Too Human, Cambridge University Press, Cambridge, UK (Translated by R. J. Hollingdale), p.271:228 © Henry Walker 2020 Page 45 “For he who proceeds on his own path in this fashion encounters no one: that is inherent in 'proceeding on one's own path'. No one comes along to help him: all the perils, accidents, malice and bad weather which assail him he has to tackle by himself.”124 The problem with choosing your path is that it is your path. People can assist you, finding solutions to the problems found along this path but you have to enact them as the path is yours, so the problems are yours, so the solutions must be enacted by you. This is the part that no one mentions when they tell a person to “be their own person” and to “follow their own path”; it really is a “do-it-yourself” thing. Each fencer is essentially alone on their path because fencing concerns the individual’s development. It is not a team sport. This means that the progress is personal and the achievements are also primarily personal. Some may assist along the way, but the person following the path has all the choices to make. Mastery of the self is one of the keys to following this path and yet it is also a path and goal of its own. Mastery of the Self “everyone ought to say to himself: 'better to go abroad, to seek to become master in new and savage regions of the world and above all master over myself; to keep moving from place to place for just as long as any sign of slavery seems to threaten me; to shun neither adventure nor war and, if the worst should come to the worst, to be prepared for death: all this rather than further to endure this indecent servitude, rather than to go on becoming soured and malicious and conspiratorial!'”125 Mastery over the self is a goal which every person should seek, and yet few have the fortitude for, and fewer truly achieve. In the Renaissance young gentlemen were sent abroad to become masters in different places, and to learn the skills that would allow them to survive in society. This was a test of their character. The goal is to enrich the character of the individual who proceeds on the path and to enhance them, rather than letting him become servant to his senses and emotions. This is the purpose of self-mastery. For the fencer, it is to become master over the body and the mind so fencing techniques can be performed at the exact moment when they are required. It is also the focus not be distracted from the aim of the encounter. The process should enrich the character of the fencer in the process. Self-mastery is a challenge which some will consciously accept, some will unconsciously accept, and others will deny, mostly unconsciously. Most who deny the challenge of self-mastery do not know the advantages it gives are well-worth the effort. One is a breadth of thought, “that mature freedom of spirit which is equally self-mastery and discipline of the heart and permits access to many and contradictory modes of thought”.126 This allows an individual to take into account all 124 Nietzsche, F. (1997) Daybreak: Thoughts on the Prejudices of Morality, Cambridge University Press, Cambridge (Translated by R. J. Hollingdale), p.1:2 125 ibid, p.126:206 126 ibid, p. 8:4 © Henry Walker 2020 Page 46 different angles of a situation rather than limited to a single one. It gains access to abilities and thoughts thought not possible. Another is calmness. “Composure in action. - Just as a waterfall grows slower and more lightly suspended as it plunges down, so the great man of action usually acts with greater composure than the fierceness of his desires before he acted had led us to expect.”127 While most are caught up with rage and passion in their pursuits and other situations, the individual with self-mastery acts with greater composure. The individual can plan the situation to their advantage, releasing their composure when it is to their greatest advantage. Such an individual has the ability to plan and control their actions to defeat an opponent in any situation. The fencer with self-mastery with these two advantages has a great advantage over an opponent who does not. The ability to access different points of view with calmness and without judgement, accessing different modes of thought, combined with the composure to hold the self in action is a lethal combination. These two alone give the fencer a great advantage. But there will always be those who will see their deeds and attempt to cut them down. “Live as higher men and perform perpetually the deeds of higher culture - to this all that lives admits your right, and the order of society whose summit you are will be proof against every evil eye and evil claw!”128 Cutting people down when they reach a higher position is called “tall poppy syndrome”. Unfortunately, there is always someone out there who wants to find some way of criticising a person who has done well. This just seems to be the nature of the contemporary world. The best defence against this is to ensure that processes and research are rigorous and if a genuine mistake has been made that it is accepted. Attempting to avoid or deny that the mistake was made makes it look even worse. This applies to all forms of research. We are often told that we should help our fellows in their struggles, but first we must help ourselves to ensure that we have the capability to help others. Likewise, it is much easier for others to help us if we help ourselves first and thus give them a direction in which we want to be assisted. Putting yourself first in this day and age will often get you accused of being egotistical and selfish. What people do not realise is that if you help yourself first, then it is much easier for others to help you. “Help yourself, then everyone will help you. Principle of brotherly love.”129 The motivation to help the self is noted by people and this is the reason why it makes it easier for people to help you. Similarly, it is often necessary to help yourself, realise you need assistance, and ask for help, before anyone will notice that you need help. Putting yourself first is not necessarily a bad thing. There are negative elements of egoism, but there are also advantages to be noted, it is dependent on the individual. Positive Egoism 127 ibid, p.179:488 ibid, p.177:480 129 Nietzsche, F (1895) Twilight of the Idols, http://www.handprint.com/SC/NIE/GotDamer.html, para. 9 128 © Henry Walker 2020 Page 47 “The natural value of egoism. — Self-interest is worth as much as the person who has it: it can be worth a great deal, and it can be unworthy and contemptible. Every individual may be scrutinized to see whether he represents the ascending or the descending line of life. Having made that decision, one has a canon for the worth of his self-interest. If he represents the ascending line, then his worth is indeed extraordinary — and for the sake of life as a whole, which takes a step farther through him, the care for his preservation and for the creation of the best conditions for him may even be extreme.”130 When egoism is considered today it is instantly thought as negative, implying excessive amounts of narcissism. Nietzsche argues that the value of egoism depends on the individual. It may be unworthy and contemptible where his selfinterest represents a descending line of life, i.e. there is no benefit to others, but in others there is worth in that the self-interest result in an increase in life, due to the research and benefits of the individual as a result. The same is observed in the fencer, does the individual train for simply the purpose of defeating others, or do they train and study so they can pass their knowledge on to others, giving them better opponents and thus improving the community as a whole? This is the difference in self-interest presented. It is the purpose of the self-interest which gives it value. The individual must take responsibility for their dreams and fulfilling them. “You are willing to assume responsibility for everything! Except, that is, for your dreams! What miserable weakness, what lack of consistent courage! Nothing is more your own than your dreams! Nothing more your own work! Content, form, duration, performer, spectator - in these comedies you are all of this yourself!”131 While Nietzsche is speaking about the dreams of our subconscious, the same can be applied to other dreams. We must take responsibility for our aspirations as well. We can sit back and look at those parts of our life which we would like to see happen, but unless we take control, nothing will happen. This takes courage, but so do all such decisions. For the fencer, the dream of being a great fencer is within the grasp of all, it takes dedication and a firm decision to train, perform and research. This is within the fencer’s control; no one else can do the training or the research. Everyone must take responsibility for their training. Part of this process is knowing yourself to know when you are ready. Knowing Oneself “What one knows of oneself. As soon as one animal sees another it measures itself against it in its mind, and men in barbarous ages did likewise. From this it follows that every man comes to know himself almost solely in regard to his powers of defence and attack.”132 - Measuring against another is a part of our nature; it comes from a primal part of our brain which reverts to our animal nature, deciding whether or not we should 130 ibid, para.33 Nietzsche (1997), p.78:128 132 ibid, p.134:212 131 © Henry Walker 2020 Page 48 stand or not against this potential aggressor; the “fight or flight” instinct. The process of measuring the other is also measuring us in respect to them also. To do this we must measure ourselves, and thus know ourselves. This is the most rudimentary form of measurement. It does not take into account the other’s hidden aspects. So too, the fencer measures an opponent from sight and motion, and in the process gauges to see where they might successfully act. Some will do this as a passive skill; others have been trained and have an advantage. It misses the mental aspect of the individual, however, is useful as it measures our own circumstances and gives a place to start. “Knowing one's circumstances. - We can estimate our powers but not our power. Our circumstances do not only conceal and reveal it to us- no! they magnify and diminish it. One should regard oneself as a variable quantity whose capacity for achievement can under favourable circumstances perhaps equal the highest ever known: one should thus reflect on one's circumstances and spare no effort in observing them.”133 A person can know the skills they possess, they can know the knowledge they possess, these are finite quantities and even their quality tends to be finite. The amount of power a person has on the other hand is a variable quality which can change depending on the individual’s circumstances. This can address raw physical power which is affected by health status; it can also address mental power which is affected not only by health, but emotional status. Each of these affects an individual’s performance of any kind. Knowing what power an individual has is a great advantage so actions and performance can be tailored to the situation, very much applicable to how a fencer will fence on a particular day, against a particular opponent. This knowledge is a part of the quest for self-mastery. “Privileges. - He who really possesses himself, that is to say he who has definitively conquered himself, henceforth regards it as his own privilege to punish himself, to pardon himself, to take pity on himself: he does not need to concede this to anyone else, but he can freely relinquish it to another, to a friend for example - bur he knows that he therewith confers a right and that one can confer rights only out of the possession of power.”134 Nietzsche asserts that once a person has conquered themselves, it is their privilege to punish, pardon or pity the self, and does not need anyone to do it for them. They can give this right away and that is only from a position and possession of power. The only person who holds power over an individual, who has mastered the self, is the individual, unless they choose to give some of it away. This needs to be considered deeply. If we allow another person these privileges we have already relinquished the power, or did not possess it. The same applies to the fencer at the result of a combat. This is completely self-motivated, unless this power has been relinquished to another, voluntarily or otherwise. It may be relinquished to a teacher to train us. Of course, there are those who are a little too stubborn to follow the best path. 133 134 ibid, p.161:326 ibid, p.186:437 © Henry Walker 2020 Page 49 “What does 'obstinate' mean? - The shortest route is not the most direct but that upon which the most favourable winds swell our sails: thus do seafarers teach us. Not to follow this teaching is to be obstinate: firmness of character is here polluted by stupidity.”135 Nietzsche explains the concept by using the example of sailors, describing how sometimes it is necessary to sail using the current, rather than following the most direct route to gain the most efficient method. Being firm of character is a good thing, because it means that the individual will stick to their principles, but in this case it is being polluted by stupidity, not realising that there is another way, resulting in the hard-headed, or obstinate, approach. Being too hard-headed and thinking that there is only one way leads to issues. This is observed in people who limit their options when facing opponents, or limit their training options, leading to having to use force rather than skill in bouts. Being firm is admirable. Being obstinate, without considering other ways to achieve the same goal, results in doing things the hard way, and possibly not succeeding. There will be those who blame talent for the rise of some, claiming that they had an easier path because they had talent on their side. Talent is a subject which has been discussed, and emerges again. Talent not Inborn “For what is talent but a name for an older piece of learning, experience, practice, appropriation, incorporation, whether at the stage of our fathers or an even earlier stage! And again: he who learns bestows talent upon himself only it is not so easy to learn, and not only a matter of having the will to do so; one has to be able to learn. In the case of an artist learning is often prevented by envy, or by that pride which puts forth its sting as soon as it senses the presence of something strange and involuntarily assumes a defensive instead of a receptive posture.”136 Nietzsche again presents talent as not being inborn, but learnt. It may be learnt in an earlier stage, but it is still learnt. These are skills which are learnt, not something which magically appears so the person can just do them. Talent is learnt, but the person must have the will to learn, and be able to learn. An experienced individual needs to put their pride aside so they can be receptive to what is being taught, thus be receptive to learning. Some fencers appear as if they were born with a sword in their hand, but it took practice and learning, to learn you must have the will to learn. It is more difficult for a person who has already learnt some form of fencing, because they have to tuck their other knowledge away and start again to gain the full experience. This is especially difficult for teachers, as they must learn to be the student again. There is always the question of mastery, as with any skill. Mastery of Skill A question is often asked of teachers, and fencing is no different. It is often asked more being, when does a person actually master fencing? According to Nietzsche, “One has attained to mastery when one neither goes wrong nor hesitates 135 136 Nietzsche (1996), p.324:59 Nietzsche (1997), p.213:540 © Henry Walker 2020 Page 50 in the performance.”137 Thus, when there is simply flow-through of action to another action. If the action is incorrect it just flows through into another action corrected for the situation. This can be seen in practice between the newer fencer and the more experienced, in the flow of movement. Mastery often comes at a price. Most people think of a financial price, seeing the price of lessons, others will see the time spent learning and practicing the skills, what they do not see are other prices paid. “The experience of Socrates. - If one has become a master in one thing one usually for that very reason remains a complete bungler in most other things; but one thinks precisely the opposite, a fact experienced already by Socrates. This is the drawback that makes association with masters unpleasant.”138 A lot of work goes into becoming a master of anything. Due to the amount of work which has gone into that one thing, other things are often neglected, often sorely so. This frequently makes masters of things, odd people. While people are interested in what they have to say about their particular subject, sometimes it can be a little overbearing. People often forget, and assume, because they are a master at something they are good at a lot of things, and this is just not the case. Top level fencers tend to be focussed individuals, so they talk about fencing, a lot. This tends to make their conversations a little boring, unless you are interested in fencing. When other fencers find that they are in close proximity to such an individual it does no stop a certain reverence being paid. Master-classes are often held when there are visiting individuals of skill and mastery, and this is the lightest example of the interest that is held for their skills. This interest can even extend further. “The cult of the genius is an echo of this reverence for gods and princes. Wherever there is a striving to exalt individual men into the suprahuman,”139 it seems somewhat odd that we would see individuals as so important, but the research and training they have performed allows a piece of history to be opened for viewing, and skills made available. Part of mastery is control, and control of the self is essential. Self-Control “What is needed first. - A man who refuses to become master over his wrath, his choler and revengefulness, and his lusts, and attempts to become a master in anything else, is as stupid as the farmer who stakes out his field beside a torrential stream without protecting himself against it.”140 An individual must learn to control the self, and especially their emotions before anything else, otherwise their search and attempt toward mastery will fail. Controlling these elements of the self means the individual can determine how much of an effect they have on decision-making. Control of the emotions is vital for the successful fencer, so that decisions can be made based upon the evidence presented rather than emotionally, so bouts are fought without emotion at all. This process is about challenging the self, so it can be mastered. 137 ibid, p.212:537 Nietzsche (1996), p.144:361 139 ibid, p.168:461 140 ibid, p.326:65 138 © Henry Walker 2020 Page 51 Where something is a challenge it is not easy. Bravery comes from facing fearful things, so we are afraid to be brave, so we do fearful things to make us brave. “Thus a man climbs on dangerous paths in the highest mountains so as to mock at his fears and trembling knees;”141 where there is no challenge to the self, there is no growth, and no mastery attained. It is observed in the medieval period and earlier that asceticism was a form of denial, so a challenge to the self, Nietzsche uses the same challenge. To put aside elements of comfort or ease is to challenge the self to a harder life, but one where a person can find out more about themselves. “There is a defiance of oneself of which many forms of asceticism are among the most sublimated expressions.”142 This defiance against the self is a method of bringing out a better self by denying comforts it does not need, but wants. Here, the will is utilised, and will is elementary for development of the self. The Will “'Will a self'. - Active, successful natures act, not according to the dictum 'know thyself', but as if there hovered before them the commandment: will a self and thou shalt become a self.”143 The statement by Nietzsche encourages the individual to will and acting to improve rather than just knowing yourself as you are. This is a challenge to act and become. The challenge of acting rather than just staying is a challenge many avoid, especially when it comes to the self. They will do things that they need to, but will not do things to change, to become better. This applies as much to the fencer as it does to any other. To change and become better, you must challenge yourself; you must deny yourself comfort and ease. Finally, you must act. You must also keep the goal in mind. “Is that it?” The question that gets asked by the eager student, and the student who does not realise that the training really never ends. This is the impatient student, one who just wants use what they have, the one who wants to be done with the learning and do it. “The impatient. - It is precisely he who is becoming who cannot endure the state of becoming: he is too impatient for it.”144 ‘Becoming’ is an active state described by Nietzsche, and the over-eager student is a perfect example. They are impatient to use their skills, forgetting their goals. The same can happen in the search for the self. Remembering the objective, the reason for the search and challenge is vital. Ends, Goals and Objectives Goals are important. Remembering them is necessary as these give direction. “Forgetting our objectives. ... Forgetting our objectives is the most frequent of all acts of stupidity.”145 Objectives are the reason you are doing what you are doing, if they are forgotten then the process will never end, and not for any good reason. A person can look at their goal and go for it, but this may not necessarily be the end. 141 ibid, p.74:137 ibid, p.73:137 143 ibid, p.294:366 144 ibid, p.374:266 145 ibid, p.360:206 142 © Henry Walker 2020 Page 52 “End and goal. - Not every end is a goal. The end of a melody is not its goal; but nonetheless, if the melody had not reached its end it would not have reached its goal either. A parable.”146 Not every end is a goal, and not every goal is an end. These are not always inclusive or exclusive. A person may come to the end of their research but not have reached their goal; more research in another direction may be required. Likewise, it is possible to reach a goal and it not to be the end because there are other goals which must follow after it due to their connections. The goals are the epochs, where an achievement has been made, or a goal has been completed. “The epochs of life. - The true epochs in life are those brief periods of standstill between the ascent and decline of a ruling idea or feeling. Here one has attained a state of satisfaction: all else is hunger and thirst - or satiety.”147 These epochs are the high points of life where there is a level of satisfaction, a goal has been completed. But satisfaction only lasts until the hunger for more answers occurs. All other points are hunger or satiety, where the search is current or has been completed. While singular goals may be completed, for the real fencer, the search will continue as there is always something to research and always something to work on. In all instances it is truth sought and it is sought in an active fashion. Search for Knowledge and Ability “And with that, forward on the path of wisdom with a bold step and full of confidence! However you may be, serve yourself as your own source of experience! Throw off discontent with your nature, forgive yourself your own ego, for in any event you possess in yourself a ladder with a hundred rungs upon which you can climb to knowledge.”148 Nietzsche’s statement is inspiration toward the search of truth and wisdom. As far as he is concerned, it should be sought with enthusiasm, on your own, without any thoughts of discontent of your nature or ego because the search for knowledge is a long one. As the individual learns they realise they do not know as much as they thought and that there is a long way to go, even within. This is experienced in the pursuit of the art of fencing. An eager student learns fencing, takes his lessons, then takes to the strip, in winning bouts his ego is filled; but in his pursuit of fencing he realises, the more he looks, the more he realises there is so much more to be learnt, and thus so much more growing to be done. The pursuit of knowledge needs to be admired and praised. “Science bestows upon him who labours and experiments in it much satisfaction, upon him who learns its results very little. As all the important truths of science must gradually become common and everyday, however, even this little satisfaction will cease:”149 146 ibid, p.360:204 ibid, p.358:193 148 ibid, p.134:292 149 ibid, p.119:251 147 © Henry Walker 2020 Page 53 An individual who learns by reading the results of an experiment benefits much less than the individual who participates in the experiment, or who recreates the experiment. There is greater satisfaction in the gaining knowledge in this form. In fencing, a student may be taught a lesson about a technique; this is not adequate. The trainee must drill the technique to see how it works. The trainee must see how it works in a bout to understand how a technique truly works; it is only at this final stage that the truth about the technique is gained. Here knowledge is turned into action. “Science furthers ability, not knowledge. - The value of having for a time rigorously pursued a rigorous science does not derive precisely from the results obtained from it: for in relation to the ocean of things worth knowing these will be a mere vanishing droplet. But there will eventuate an increase in energy, in reasoning capacity, in toughness of endurance; one will have learned how to achieve an objective by the appropriate means. To this extent it is invaluable, with regard to everything one will afterwards do, once to have been a man of science.”150 While this reiterates a previous point, it is stated in a slightly different fashion. If knowledge is simply given, it is added to a vast array of knowledge and is often lost. If knowledge is sought and pursued actively, as in science through experimentation, or as in fencing through drilling and bouting with purpose, it takes knowledge and transforms it into something which is practical. The worth of science and truth, thus also knowledge is not in the results which are gained but in the process of gaining the result. The process teaches the fencer how the technique should be performed, when it should be performed, and where it should be performed. These last two are the key to all fencing. Only knowing something is not sufficient. “Of the tree of knowledge. - Probability but no truth: appearance of freedom but no freedom - it is on account of these two fruits that the tree of knowledge cannot be confounded with the tree of life.”151 Knowledge gives the individual an advantage, but not a complete advantage. Knowledge is not life because knowledge alone is not practical. Where knowledge is demonstrated, performed, and used, it is most useful and gives the greatest advantage. Knowledge does not give truth without demonstrated applicable use. A fencer may know a technique or about a particular master, but until the technique or the methods are used or applied in some practical fashion such as in teaching, the knowledge is much less useful. The problem with the pursuit of truth is that everything new is easier, the older is more difficult. “In almost every science the fundamental insight is either discovered in its earliest years or it continues to be sought; how different a charm it then exerts from when everything essential has been discovered and only a pitiful late remainder is left for the seeker to cull (a sensation one can experience in certain historical disciplines).”152 150 ibid, p.121:256 ibid, p.302:1 152 ibid, p.121:257 151 © Henry Walker 2020 Page 54 The fundamental insights are gained in the earliest years in most cases, or it continues to be sought. Then things change, it becomes a little dull because most of the “exciting” things seem to have been discovered. The search in a field is easier in the earlier years because it is newer, but as time goes along, it becomes dull to some, and less inspiring. It is at these times that the researcher needs to keep focussed on their task. The fencer sees this when the repetition of drill sets in, and there seems to be repetition in training. Earlier in their career it is all exciting, later not so much, it is at these later times that they need to focus and ensure that they are still learning properly. “He who still, in the manner of the Reformation man, combats and crushes other opinions with defamations and outbursts of rage betrays clearly that he would have burned his opponents if he had lived in another age, and that he would have had recourse to all the methods of the Inquisition if he had been an opponent of the Reformation.”153 The defence by rage and defamation displays the foundations of the attitudes of earlier ages. Unfortunately, this method is still seen today. One only has to glance at social media to see defences by rage and defamation rather than reasoned argument. These are the weakest forms of argument. In the fencer, this should not be seen at all, argument should be made in an even manner, especially with sword in hand. Ironically, it is thanks to those volatile ages of the Reformation and CounterReformation that we see the procedures which are more suited to an intellectual pursuit. “The methodical search for truth is, moreover, itself a product of those ages in which convictions were at war with one another.”154 The scientific age has produced methods in which arguments are based on empirical evidence presented rather than intimidation and rage, a more scientific approach. The method by which knowledge is found is as important as the knowledge itself. “On the whole, the procedures of science are at least as important a product of inquiry as any other outcome:”155 should there be criticism aimed at research methods then the entire results may be disregarded. The same goes for all research, fencing or otherwise, procedures are vital. Reason must dominate over all. “for the superior quality and sharpness of his intellect is usually written on the face of the free spirit in characters clear enough even for the fettered spirit to read.”156 The free spirit of whom Nietzsche speaks is one free of the bonds of religion. Accordingly, this individual is not bound by faith and can allow their intellect to flourish. The result is a sharper intellect that can be used for the pursuit of truth and reason; the actions of this individual will point him out. The advantage he has is truth, “he will nonetheless have truth on his side, or at least the spirit of inquiry after truth: he demands reasons, the rest demand faith.”157 Truth demands reason, providing a 153 ibid, p.201:633 ibid, p.201:634 155 ibid, p.201:635 156 ibid, p.108:225 157 ibid, p.108:225 154 © Henry Walker 2020 Page 55 substantiated foundation from which to build. Faith does not provide such a foundation as religious faith cannot be substantiated by science or knowledge, consequently the advantage, to Nietzsche, is found in those who seek reason over faith. Convictions Convictions are often seen as positive. “Conviction is the belief that on some particular point of knowledge one is in possession of the unqualified truth.”158 The problem is that convictions can blind a person to the possibility of other truths which may contradict it. By nature, we all usually have socially implanted convictions. “one usually prefers to surrender unconditionally to a conviction harboured by people in authority (fathers, friends, teachers, princes) and feels a kind of pang of conscience if one fails to do so.”159 Convictions which are surrendered to unconditionally, harboured by people in authority are the reason there is a general societal tendencies toward particular things. People in authority believe in a thing, so others follow the same because the person in authority said this thing. This provides some of the societal norms. The problem is that this can lead the researcher into traps and delusions about truths. “Enemies of truth. - Convictions are more dangerous enemies of truth than lies.”160 Convictions are more dangerous than lies because people believe them. Lies are concocted which means that the teller does not really believe them so they can be removed. However, convictions are believed so they are much harder to remove, even when evidence is presented to the contrary. Convictions can be seen in fencers, where one weapon or style is better than another, or a particular technique is superior. All of these are convictions because their holders will fight for them regardless of the evidence presented. We must be careful of convictions, lest they consume and blind us. “We revere her [Justice] as the veiled Isis of our lives; abashed, we offer up to her our pain as penance and sacrifice whenever the fire [conviction] seeks to burn and consume us. ... Redeemed from the fire, driven now by the spirit, we advance from opinion to opinion, through one party after another, as noble traitors to all things that can in any way be betrayed - and yet we feel no sense of guilt.”161 The avoidance of convictions, to believe in particular truths, is to seek opinions and to change them based on evidence, without guilt. This means remaining open-minded about what knowledge is available and not becoming too attached to anyone “truth”. A method of approaching knowledge in this manner allows for a much broader approach to all different subjects. We gain the faith in ourselves to dare through success. Faith through Success 158 ibid, p.199:630 ibid, p.200:631 160 ibid, p.179:483 161 ibid, p.203:637 159 © Henry Walker 2020 Page 56 “the question in the end is always what guarantees our superiority, and justifies our faith in ourself, in such cases. Success? But one has already had to do the thing which bears within itself all the dangers - and not only dangers for us but for the ship as well.”162 What guarantees superiority, and justifies our faith in ourselves? The answer is success. Faith in the self comes from succeeding in endeavours, victory over obstacles which are placed in front of the individual which grows self-confidence, and accordingly faith in the self. This aspect of the self is seen by Nietzsche as the best cure, for the soul, when it is ill or sick, “Field-dispensary of the soul. - What is the strongest cure? - Victory.”163 Victories which are gained give self-validation of ability, these victories come at cost, but also benefit to the self. Accolades for achievements and victories not born internally, but given externally, are another matter, and not in the hands of the individual. “Neither punishment nor reward are something due to a person as his; they are given him for reasons of utility without his being able to lay any just claim to them.”164 Accolades and chastisements are given by the group, and thus, owned by the group. Even where the individual has completed all that is required to achieve reward, or has committed the offence worthy of punishment, it is still up to the group. Nietzsche states that they are not owned by the individual but by the group, so they cannot be claimed. A fencer may win a tournament and thus assume it is right to claim the prize. It is the owner or patron of the tournament who determines whether the prize will be given. Only when the group sees the punishment or reward as serving a purpose will they be delivered. Even if this knowledge is made plain, there will be those who hunt accolades, and those who just do, because that is their way. Danger in Values “Involuntarily noble. - Man involuntarily conducts himself nobly when he has become accustomed to desiring nothing of men and always bestowing gifts upon them.”165 For some, the involuntary acts of nobility come naturally, because it is what they do. These acts of nobility do not always come in the form of goods or monies, but in the form of service. They do not seek accolades for their actions that some might. It is an action made because it is in their nature to do so. Such nobility is seen in a fencer when they spend time teaching others without expecting anything in return. The problem with such acts of nobility and acts of glory is, eventually, a person will be noticed and can be held up as an ideal, and this can create issues. “Involuntarily an ideal. - The most painful feeling there is, is to discover that one is always taken for something higher than one is. For one is then obliged 162 Nietzsche (1997), p.186:436 ibid, p.228:571 164 Nietzsche (1996), p.57:105 165 ibid, p.180:497 163 © Henry Walker 2020 Page 57 to admit to oneself: something in you is lies and deception, your words, the impression you make, your glance, your actions - and this deceptive something is as necessary as your honesty in other matters but continually undermines the effect of this honesty and devalues it.”166 Without meaning to, an individual can end up being seen as the ideal of some particular value. The problem is the individual must then look at themselves for the truth, and where the deception is found. Once found it becomes a problem. The deception presented to make them look above what they are unfortunately is as necessary as those elements that are true. This devalues the elements which are true. A fencer can appear to be highly skilled or highly knowledgeable in a particular field, the ideal presentation of that element. If the truth is that they are still learning and have not mastered it all, it devalues the parts they have mastered. There is a reverse problem to being an ideal, and that is giving too deep an admiration for someone else. “Danger in admiration. - Through too great admiration for the virtues of others it is possible to lose interest in one's own and from lack of practice finally lose them altogether without acquiring those of others in return.”167 To admire others is a natural thing. As a positive it inspires individuals to do better and more, however, as with everything, too much can be an issue. Nietzsche notes that if you have too deep an admiration of another, or others, it is possible to lose interest in your work and lose skill in yours through lack of practice, losing it altogether without acquiring anything from the relationship. A healthy admiring relationship inspires you to do better, not just admire. The same applies in fencing. Fencers with skill should be admired, but the admiration should inspire us to train harder and work harder at our skills, not just admire their skill and lose our own. There is danger in too much admiration as you will live in their shadow, unnoticed. “Do not perish unnoticed. - Our greatness and efficiency crumbles away not all at once but continually; the little plants which grow up in and around everything and know how to cling everywhere, it is these which ruin that which is great in us - the everyday, hourly pitiableness of our environment which we constantly overlook, the thousand tendrils of this or that little, fainthearted sensation which grows out of our neighbourhood, out of our job, our social life, out of the way we divide up the day. If we neglect to notice this little weed, we shall ourselves perish of it unnoticed! - And if you absolutely must perish, do so all at once arid suddenly: then perhaps there may remain of you some sublime ruin!”168 Nietzsche states that a person should not slowly wither away, dying slowly, unnoticed. He presents this to the decay of ruins as they are taken over by plants. It is a metaphor for the slow creeping of old age and sickness. Instead of letting old age slowly overtake us, we should die quickly and suddenly, so that our death is noted. Rather than an encouragement to suicide before a person gets to old, senile and frail, it should be read as an inspiration to live a life of notability so that when you 166 ibid, p.291:344 ibid, p.292:355 168 Nietzsche (1997), p.186:435 167 © Henry Walker 2020 Page 58 die, your death is noticed. Further, it is also an inspiration to do your best not to let the tendrils of old age to take their grip and to fight them off. Fencing is an art which keeps the body moving, and there are noted fencers who have fenced well into what would be considered “old age”. Even in the case of Renaissance masters, there were those who did the same when their art was the difference between life and death. There is the question of how a man can and should fight. What are the weapons available? Always Armed Being armed in public was a fashion which went out of vogue in the early nineteenth century. Before that, it was quite normal to be seen armed in public; these days being seen armed in public in most instances is likely to cause the local constabulary to be called. It is not only the sword, gun or other weapons, Nietzsche is discussing when addressing the armed man, “All men incapable of wielding some kind of weapon or other - mouth and pen included as weapons - become servile:”.169 Nietzsche states that unless you have skill in some sort of weapon be it sword, pen or mouth, you will become a servant. The individual who is armed controls their destiny. On the subject of fighting, Nietzsche is not only discussing physically fighting, he is also discussing fighting with the mind. The fencer should have the greatest advantage as both should be used. 169 Nietzsche (1996), p.66:115 © Henry Walker 2020 Page 59 The Opponents The “Opponents”, opponents to what, some would say? These are the opponents the fencer faces every time they fence. For the fencer with the chronic illness, even the older fencer, these are the opponents that they face every day. They attempt to hamper their fencing and prevent them from fencing at all. These are foes which fight us all. Two of these are clearly foes, being pain and illness, the other being pity, would seem not so much of an opponent. Pity can be an insidious foe that worms its way into a person’s life and weakens them slowly bit by bit without them knowing. It is a foe which Nietzsche stands most adamantly against. Pity is a foe which is often set upon the individual by others which making it worse. Especially as by pitying the individual they think they are doing them some good. Pity is selfish. Illness is an opponent which can strike anyone at any time. The question is what the person does in this situation. There is usually something that can be done in regard to fencing when the individual is ill. In the case of chronic illness, for some, this is the call to stop everything, for others it is just another lump in the road. Illness is a time for perspective. Pain often accompanies injury, of multiple kinds, and for some it is a constant companion. Like illness it is a matter of examining the situation from the correct perspective, what can the individual do and not what they can’t. Pain can be used as fuel for victory, and can be a teacher. It is not necessarily something that should simply be avoided, regardless. There are those who will seek it by habit or by nature, it must also be examined in respect to pleasure, a subject which will emerge more than once. Illness “Sickness. - ' Sickness' is: the premature approach of old age, ugliness and pessimism: which things go together.”170 Illness strikes everyone at some stage in life, whether it is a simple cold, a chronic illness, or worse. Injury can also be counted under this heading. What we do when we are sick, and how we approach it? Nietzsche goes and defines sickness and describes it as the inevitable approach of old age, and that pessimism goes with sickness, old age, and ugliness. This could strike a person as Nietzsche seeing that old age is a form of sickness which can be avoided by some means. Of course, as is his nature, he does not confine it to the body, or mind. “Like those of the body, the chronic sicknesses of the soul arise very rarely from one single gross offence against the rationality of body and soul but usually from countless little unheeded instances of neglect.”171 Nietzsche states chronic sickness does not come from one single injury, but from multiple injuries caused, accordingly it is a slow process of decline; so small instances which build to create a major illness. While he indicates this as a sickness 170 Nietzsche, F. (1997) Daybreak: Thoughts on the Prejudices of Morality, Cambridge University Press, Cambridge (Translated by R. J. Hollingdale), p.175:409 171 ibid, p.193:462 © Henry Walker 2020 Page 60 of the soul; the same can be seen of the body and of the mind. This approach gives a holistic view of what Nietzsche has presented. For the fencer, injuries can be the result of fencing, but not necessarily, illnesses occur as a part of everyday life. In either case, they cause issues. It is the approach to how each of these illnesses affects us and our resulting situation which is important. Nietzsche addresses how sickness could be managed, and the result of mismanagement. Management and Mismanagement “Art and the sick. - To counter any kind of affliction or distress of soul one ought in the first instance to try change of diet and hard physical labour. But in these cases men are accustomed to resort to means of intoxication: to art, for example - to the detriment of themselves and of art as well! Do you not realise that if you demand art when you are sick you make sick the artists?”172 Against the sickness of the soul, and the mind, Nietzsche recommends a change of diet and labour. Others, he states gives the same people intoxication, presenting art as one example, but this does nothing but produces sick art, or sick artists. The pained or sick artist is a classic image, which is revered by society, seeing the passion in their work, according to Nietzsche it would be better if the artist were healthy and thus produced healthy art. So, he encourages methods to be sought to cure such illness. In the discussion of prescriptions for an illness, Nietzsche also has things to say, especially with regard to physicians. “If possible live without a physician. - It seems to me that an invalid is more frivolous when he has a physician than when he takes care of his health himself. In the former case, it is sufficient if he adheres strictly to what has been prescribed; in the latter, we take a more conscientious view of that which these prescriptions are designed to serve, that is to say our health, and notice much more, order and forbid ourselves much more, than would happen at the instigation of the physician. - All rules have the effect of drawing us away from the purpose behind them and making us more frivolous.”173 When a person is under the care of a physician, they think that it is sufficient to follow what the physician says and nothing else, but when they take care of themselves, they look at everything and reasons for and against. The foundation being that the rules established by the physician should be sufficient to cover all, but the physician also expects a certain amount of self-care, while caring for the self takes into account all because it is caring for the self. Often, the reason for going to the physician is forgotten. The advantage the fencer has is there is some self-care occurring in the training and physical activity of fencing, but this is only part of the whole package, the physician and life can also be tuned to serve the fencing life. There is a stage where the individual becomes too tired and resists no more because there is no more energy to resist. 172 173 ibid, p.147:269 ibid, p.159:322 © Henry Walker 2020 Page 61 “Resignation. - What is resignation? It is the most comfortable position of an invalid who, having tossed and turned in his torment in an endeavour to find it, at last grew tired through this tossing and turning - and therewith found it!”174 Where an argument with the sickness or the mind drags on, eventually an individual will become too tired to argue, and will make the best of their situation. This is what Nietzsche is referring to in regard to resignation. It is a situation where finding the comfortable position has taken too long and the individual is too tired, so the current position is enough. Illness would seem to be an odd subject in regard to fencing, but injuries happen and so do illnesses, each of these will impact on an individual’s ability to fence and how they fence. All of the elements can be examined from a general point of view, but can also be investigated from a fencing-specific point of view, both are useful. While there may not be direct relationships to fencing presented, the general relationship with life can be related to fencing, and thus specific relationships are often not necessary. Will to Power “The great liberation comes for those who are thus fettered suddenly, like the shock of an earthquake: the youthful soul is all at once convulsed, torn loose, torn away - it itself does not know what is happening. A drive and impulse rules and masters it like a command; a will and desire awakens to go off, anywhere, at any cost; a vehement dangerous curiosity for an undiscovered world flames and flickers in all its senses. 'Better to die than to go on living here' - thus responds the imperious voice and temptation: and this 'here', this 'at home' is everything it had hitherto loved! A sudden terror and suspicion of what it loved, a lightning-bolt of contempt for what it called 'duty', a rebellious, arbitrary, volcanically erupting desire for travel, strange places, estrangements, coldness, soberness, frost, a hatred of love, perhaps a desecrating blow and glance backwards to where it formerly loved and worshipped, perhaps a hot blush of shame at what it has just done and at the same time an exultation that it has done it, a drunken, inwardly exultant shudder which betrays that a victory has been won - a victory? over what? over whom? an enigmatic, question-packed, questionable victory, but the first victory nonetheless: such bad and painful things are part of the history of the great liberation.”175 Sickness will strike down youthful vigour, but the vigour will struggle to survive regardless of the cost. This passage discusses the will to do things regardless of the cost, or despite the cost. Notice a victory over sickness, even though the circumstances have not changed. Will and power are still present, if only the individual will find and use them. Sickness causes limitations but they are limitations that can be overcome, in many situations, through the use of will. The individual needs to look inside, find and use it. The first victory is the hardest and the most important. This same will can be seen when the fencer feels they have run out of energy, but needs to do more, and through force of will, forces the body to continue 174 175 ibid, p.207:518 ibid, p.7:3 © Henry Walker 2020 Page 62 fencing; this force of will is seen in practicing and training, but can be seen elsewhere. The same can be used against sickness. “There is an element of decay in everything that characterizes modern man: but close beside this sickness stand signs of an untested force and powerfulness of the soul.”176 Nietzsche characterises the modern man as being in a state of decay and thus, sick. The sickness resides in his soul, but also stands an untested power; it is untested because it is unused. This is the power which must be tapped to defeat the force of the sickness; again he is referring to the will. While Nietzsche refers to a sickness of the soul, it can also refer to a physical sickness, the same power remains, and often it is untested. Indeed, Nietzsche claims that a physical sickness, or even a mental one, is a way to test and school the individual. Schooling the Will “Sometimes life is so merciful as to offer this hard schooling once more later: sickness for years perhaps, that demands the most extreme strength of will and self-sufficiency; or a sudden calamity, affecting also one’s wife and child, that compels one to a form of activity that restores energy to the slack fibers and toughness to the will to live.”177 The will to live is tested in sickness, so is the strength of the will and along with self-sufficiency. These tests are designed to harden the individual, to make him more complete, to strengthen both his body and his soul. This hardening can be compared to the training of the ancient Spartans and modern military forces. Nietzsche applies such hardening as a defence against future assault, to strengthen the will. Hardness is necessary to survive. “Whoever has always spared himself much gets sick in the end from so much coddling. Praised be whatever makes hard!”178 Hardness in this case works much like a vaccine; exposure to the difficult makes them harder so defensible against the difficult. In the fencer, it is seen in being pushed to their limit, and often past it. By practicing at their limit, they will defend against elements which are at their limit. This hardness is also necessary when they are working under pressure. “Another problem of diet. — The means by which Julius Caesar defended himself against sickliness and headaches: tremendous marches, the most frugal way of life, uninterrupted sojourn in the open air, continuous exertion — these are, in general, the universal rules of preservation and protection against the extreme vulnerability of that subtle machine, working under the highest pressure, which we call genius.”179 176 Nietzsche, Friedrich (1968) The Will to Power: A New Translation by Walter Kaufmann and R.J. Hollingdale, Vintage Books, New York, p.68:109 177 ibid, p.482:912 178 Nietzsche, F. (2006) Thus Spoke Zarathustra: A Book for All and None, Cambridge University Press, Cambridge, p.212 179 Nietzsche, F (1895) Twilight of the Idols, http://www.handprint.com/SC/NIE/GotDamer.html, para.31 © Henry Walker 2020 Page 63 Pressure is defeated by will. Will is prepared by hardness, which is a defence against sickness. The simplicity of diet and situation is best when under pressure, due to its simplicity, leading to focus on the matter at hand. This is because the individual has already hardened against assault due to their life situation. The fencer should keep things simple in life, exercise and eat well to keep the body well, thus, leave the mind free to deal with the will and pressure it requires. Yet, because the sickly are used to ill-health, they can stand to be so, while the same would break a usually healthy individual. “how much the sickly it [the body, courage, agility and cheerfulness of spirit] can take and overcome – how much it can make healthy. That of which more delicate men would perish belongs to the stimulants of great health.”180 While it is clear that the sickly is sickly, they also have great reserves of will and hardness, for they can overcome more than those who are used to being healthy, because they are used to being sick. Nietzsche states how much the sickly can take, and how much they require becoming healthy, it would break those who are normally healthy. The fencer who is sickly has great reserves of will and hardness. If only they will find and tap into them. These can be used to motivate the fencer to do more and do better than they have before. Encouragement to Move Resting is important for recovery and recuperation from struggle or from illness. Too much can lead to the individual remaining and not using their will. This is not of benefit to the individual or to those who aid them. “But if you have a suffering friend, then be a resting place to his suffering, yet at the same time a hard bed, a camp bed: thus you will be most useful to him.”181 Nietzsche states you should offer rest to the suffering friend, but also encourage them to move from their place of rest, thus offer them some motivation, but should not help too much. “But the one who makes the lame walk causes him the greatest harm, for scarcely does he begin to walk when his vices run away with him – thus teach the people about cripples.”182 A person may point the way, but the person must go and not be carried. If the individual does not find their way, then they do not find their own strength and will and this is a detriment to them. This is the same with the fencing student, a student can be shown how a skill is performed, even assisted in drill so it is performed properly in drills, but when it comes to bouting the student must perform it by themselves. Eventually, all must stand on their own feet, and to assist too far removes their strength, will and pride in the achievement of doing so. Taking the correct perspective on a situation means that benefit can be gained from any situation. Perspectivism 180 Nietzsche (1968), p.523:1013 Nietzsche (2006), p.69 182 ibid, p.109 181 © Henry Walker 2020 Page 64 “You should for the time being learn the art of consolation in this life: you should learn to laugh, my young friends, even if you wish to remain thoroughly pessimistic.”183 Nietzsche’s idea of perspectivism is to ensure everything is viewed from an appropriate perspective, ensuring you can find the positive side in everything. The result of adopting this concept is to re-interpret the individual’s surroundings to find the best in all occurrences. Even if you lose against the best fencer, you have stood against them and fenced them; this is an achievement. If you have learnt something useful from the encounter; this makes the encounter even more useful. Reinterpretation is useful to change the effects that a bad occurrence can have on us. Illness needs the same treatment. “When we are assailed by an ill we can dispose of it either by getting rid of its cause or by changing the effect it produces on our sensibilities: that is to say by reinterpreting the ill into a good whose good effects will perhaps be perceptible only later.”184 When something bad happens it can be changed in two different ways, either by getting rid of its cause, or by changing the effect it has upon the individual. In some situations it can be difficult to see where a situation can be reinterpreted to make it positive, but there is usually a way so long as the perspective is altered. Illness gives the individual time to take stock of what they have and re-evaluate, even to catch up on matters that they may not otherwise have if they were healthy. That an illness or some ill-effect upon the body can have a positive effect is one Nietzsche supports. “rarely is a degeneration, a mutilation, even a vice and physical or moral damage in general without an advantage in some other direction. The more sickly man, for example, will if he belongs to a warlike and restless race perhaps have more inducement to stay by himself and thereby acquire more repose and wisdom, the one-eyed will have one stronger eye, the blind will see more deeply within themselves and in any event possess sharper hearing.”185 The man who loses one of his senses, it is said, is compensated by the others increasing in sharpness. The individual who is sick has time given to him to convalesce, thus, given time to read and study, and improve his knowledge of things. The fencer who is ill can take time to examine the theoretical side of fencing and examine its science, rather than being purely focused on its physical aspects. A person must take what they have to hand and use it to its benefit rather than complaining about what they do not have. This is not a search without, but a search within. The Use of Sickness 183 Nietzche, F. (2003) The Birth of Tragedy, Blackmask Online (http://www.blackmask.com), Translated by Ian C. Johnston, para.vii 184 Nietzsche (1996), p.60:108 185 ibid, p.107:224 © Henry Walker 2020 Page 65 “Usefulness of sickliness. - He who is often sick does not only have a much greater enjoyment of health on account of the frequency with which he gets well: he also has a greatly enhanced sense of what is healthy and what sick in works and actions, his own and those of others: so that it is precisely the sickliest writers, for example - and almost all the great writers are, unfortunately, among them - who usually evidence in their writings a much steadier and more certain tone of health, because they understand the philosophy of psychical health and recovery better and are better acquainted with its teachers - morning, sunshine, forests and springs - than the physically robust.”186 Those who are frequently ill have a greater enjoyment of health because they understand the difference between the two, and the sickly one appreciates every chance they get when they are well. The fencer who is often sick will take the opportunity when they are well to fence, and appreciate this opportunity to perform. Due to this limited opportunity, their focus will be greater than the fencer who has the opportunity on a greater number of occasions. The individual who deals with illness learns to seek opportunities with greater ability. “Illness is the answer every time we begin to doubt our right to our task every time we begin to make things easier for ourselves. Strange and at the same time terrible! It is our alleviations for which we have to atone the most! And if we afterwards want to return to health, we have no choice: we have to burden ourselves more heavily than we have ever been burdened before ...”187 Illness can be used to re-focus energy on what is important. Then once a person returns to health, the same focus can be maintained. Time should be taken to examine what is important, so that the focus can be placed accurately. For the fencer, it should be the primary elements of their fencing, the basics. This can be in the form of learning theory or practicing foundation elements of fencing. Once the fencer is well, such focus should be maintained so the focus is on these foundation elements which will improve their fencing overall. The other aspects of fencing hinge on these and accordingly, they will improve as well. Seeking time to experiment with further aspects must also be sought to expand on knowledge to improve a greater understanding of fencing overall. The Achievement “to that superfluity of formative, curative, moulding and restorative forces which is precisely the sign of great health, that superfluity which grants to the free spirit the dangerous privilege of living experimentally and of being allowed to offer itself to adventure: the master's privilege of the free spirit! In between there may lie long years of convalescence, years full of variegated, painfully magical transformations ruled and led along by a tenacious will to health which often ventures to clothe and disguise itself as health already achieved.”188 186 Nietzsche (1996), p.293:356 ibid, p.212:4 188 ibid, p. 8:4 187 © Henry Walker 2020 Page 66 Healthy times are times to experiment and seek what is possible. There may be times of sickness in between, but it is during times of health, achievements are made. There are also times when sickness will disguise itself as health achieved, and achievements will be made during this time as well. The opportunity may be sought to seek achievement through this time as well. The determined fencer will take the opportunity when it is present to achieve, clothing their illness in health to hide it, so they may achieve at that time. Often, this disguise is for others, to make them feel better, but it is also for the individual to make them feel better so they can achieve what they need to. Such opportunities may only be rare points in time, but the effort put into these times will be worth the experience gained. “He looks back gratefully- grateful to his wandering, to his hardness and selfalienation, to his viewing of far distances and bird-like flights in cold heights. What a good thing he had not always stayed 'at home', stayed 'under his own roof like a delicate apathetic loafer! He had been beside himself: no doubt of that. Only now does he see himself- and what surprises he experiences as he does so! What unprecedented shudders! What happiness even in the weariness, the old sickness, the relapses of the convalescent! How he loves to sit sadly still, to spin out patience, to lie in the sun! Who understands as he does the happiness that comes in winter, the spots of sunlight on the wall!”189 The sick person has the option of convalescing ‘at home’, thus preserving their energy, but experiences are available to them. Nietzsche states that such experiences are worth the effort, even if they do take a toll. The experiences bring memories of victories achieved in even attempting to perform feats otherwise neglected by those who would remain ‘safe’. The struggle for the infirm or older fencer is to gain the motivation to fence and struggle against all that is against them, but the experience of performing their art against an opponent has worth. The experience of fencing, regardless of the result of the encounter, brings victory because it took courage to fence, such experiences are victories regardless. The harder the struggle to attain the prize, the greater is the victory attained. “that which has been attained by laborious struggle, the certain, enduring and thus of significance for any further development of knowledge is nonetheless the higher;”190 Nietzsche exhorts the great struggle to attain a goal, and places the greatness of a prize at the end of such a struggle as greater. The struggle of the person who has infirmities is greater than that of the person who does not. The same goes for fencers. The fencer who struggles against their body and achieves their goal has a great achievement. Not all these struggles are physical. There is also the aspect of knowledge, thus the science of fencing which must be considered. “no honey is sweeter than that of knowledge, or that the clouds of affliction hovering over you will yet have to serve you as udders from which you will milk the milk for your refreshment.”191 189 ibid, p. 8:5 ibid, p.13:3 191 ibid, p.135:292 190 © Henry Walker 2020 Page 67 The gain of knowledge brings with it a sweetness which can only be described by those who have gained it. Times of convalescence during sickness are opportune times for gaining knowledge, especially when the body refuses to perform. There is always something that can be learnt. Fencing is an art of the body, but it is also a science of the mind. To fully appreciate all of it, an individual must have an appreciation of both. Every essence of life must be appreciated where it is found. The Long War “Life itself rewards us for our tough will to live, for the long war such as I then waged with myself against the pessimism of weariness with life, even for every attentive glance our gratitude accords to even the smallest, tenderest, most fleeting gift life gives us. Finally our reward is the greatest of life's gifts, perhaps the greatest thing it is able to give of any kind - we are given our task back.”192 Nietzsche states life rewards the fight for health, and the will to live. The rewards it gives for this fight may be small, but they must be taken in hand and appreciated, for the greatest gift is the ability to continue. When health does return, the ability to seek our goals with all the energy, we previously did not have unfettered by illness, returns also. The fencer should continue to train in whatever capacity they may while they are sick, as when they return to health, this will pay off as their ability in health will only be enhanced by the efforts made. Often, only health is seen as having any worth. This is a very narrow view, as Nietzsche states, “It is the value of all morbid states that they show us under a magnifying glass states that are normal – but not easily visible when normal. -”193 Normality is defined by morbid states, i.e. illness. This is not easily visible unless it is examined closely. Comparisons must be made between the two to demonstrate what is illness and what is health; one is often defined by the other. Truly, “they are only differences in degree between these two kinds of existence:”194 a person is often never totally healthy or totally sick, there are degrees of both in existence, and it is this sliding scale which must be appreciated. They are not opposites which stand at ends of a line. There is always the question of improvement. “The concept “improvement” rests on the presupposition of a normal and strong man, whose individual action must in some way be balanced in order not to lose him ... in order not to have him as an enemy.”195 The presupposition of improvement is based on an idealised “normal” individual, rather than an actual individual, which must be balanced with elements of reality to work. Numbers generated often do not reflect the way that reality stands. Nietzsche highlights that balancing must occur, otherwise reality will be lost and this “normal” person will be seen as an impossible target, thus an enemy. 192 ibid, p.213:5 Nietzsche (1968), p.29:47 194 ibid, p.29:47 195 ibid, p.390:737 193 © Henry Walker 2020 Page 68 “The sick and the weak have had fascination on their side: they are more interesting than the healthy: ... the great emotions, the passions of power, love, revenge, are accompanied by profound disturbances.”196 The sick are more interesting than the healthy. Nietzsche points out that people have a fascination for the sick and what afflicts them. This refers, not only to physical, but mental illnesses. Examine the amount of artists with emotional issues, and famous people with personality issues. The healthy people are seen as normal, so are seen as uninteresting. This could be seen as morbid curiosity, rather than any interest in assisting with their situation. The focus of life is to seek health. Cultural Norms “It is true that health is nowadays sought by all available means; but what is chiefly needed is an abatement of that tension of feeling, that crushing cultural burden which, even if it has to be purchased at a heavy cost, nonetheless gives ground for high hopes of a new Renaissance.”197 Nietzsche looks at the pursuit of health, just as it is in our present age, sought by all available means. What is sought is relief from the cultural burden of being sick, and the stress of this feeling in the future. Being sick is not only a physical or a mental aspect is also a social issue. Sick people are seen as a burden on their society. Seeking to stay healthy is a means to remove the individual from feeling that they are a part of this burden, rather than a search for well-being. “It is the first sign that animal has become man when his actions are no longer directed to the procurement of momentary wellbeing but to enduring wellbeing, that man has thus become attuned to utility and purpose: it is then that the free domination of reason first breaks forth.”198 Our present age is monetarily-focused, which would indicate, at least in Nietzsche’s eyes, a certain back-sliding. This is not the ultimate goal, but enduring well-being. His focus is on the utility of the individual toward his purpose so a dominion of reason can be created. Where money is the focus, health is pushed to where money can be made out of making people healthy, or at least treating them in the long-term to make money. Well-being needs to be the goal so the individual can find their purpose. Health can be found through finding purpose and staying busy to that purpose. Busy is Healthy Staying busy is a way to stay healthy. A concept which Nietzsche notes in his writings, “others too excitable and emotional require from time to time the pressure of a heavy burden if they are to stay healthy,”199 accordingly, people with energy need projects to stay healthy. When they find themselves without a project, they tend to fall into patterns of ill-health due to inactivity. The projects they take on, such 196 ibid, p.460:864 Nietzsche (1996), p.116:244 198 ibid, p.50:94 199 ibid, p.34:38 197 © Henry Walker 2020 Page 69 burdens as they are, keep them healthy. This is observed in those fencers in which training keeps them healthy by the movement and energy which is used. What we do today often has an effect on how we will feel in the future, and this future can also decide what we will do today. “Our vocation commands and disposes of us even when we do not yet know it; it is the future that regulates our today.”200 This is most seen in those who are dedicated to a path for their future. Their entire being works toward an end, and everything that they do is related to that future. For the truly dedicated fencer, all forms of activity are performed with consideration of how this will affect their fencing career, using activities of all kinds to enhance their abilities. The actions a person’s friends can assist or hinder this. “Make friends only with the industrious. - The idle man is a danger to his friends: for, because he does not have enough to do, he talks about what his friends do and do not do, finally involves himself in it and makes a nuisance of himself: for which reason it is prudent to form friendships only with the industrious.”201 Nietzsche exhorts his reader to make friends with those who are active and not with those who are idle. The idle make a nuisance out of themselves, hampering progression through idle talk, mostly because they feel they have nothing better to do with their time. The industrious promote activity and usefulness. This is witnessed in the difference between those who will sit around and talk about fencing and do little, in comparison to those who actually train and study fencing, the latter are much better companions and of greater benefit. A person should always be aware of their surroundings and take care, especially once they have begun to relax. “When danger is greatest. - It is rare to break one's leg when in the course of life one is toiling upwards - it happens much more often when one starts to take things easy and to choose the easy paths.”202 Danger is greatest when a person takes it easy because they are not vigilant to it. Many will find themselves in trouble when they begin to relax once an achievement is made or the hardest struggle is achieved, because the tension and thus caution has released. This can be seen as a two-fold warning. Firstly, that in training, even when it is done with friends that a person is comfortable with, safety should always be a concern because there is always the threat of an accident. Secondly, in a bout with an opponent the fencer should not relax just because they have penetrated their opponent’s defences in their attack, or relax because the opponent is one which is familiar, the same caution should be had as for any other opponent. The experienced fencer can be struck by the inexperienced, especially if they take them too lightly and do not remain on guard. Appearances can be deceiving. For Appearances’ Sake “I learned the art of appearing cheerful, objective, inquisitive, above all healthy and malicious - and this, it seems to me, constitutes 'good taste' on the part of 200 ibid, p.10:7 ibid, p.276:260 202 ibid, p.276:266 201 © Henry Walker 2020 Page 70 an invalid. A subtler eye and empathy will nonetheless not fail to see what perhaps constitutes the charm of this writing - that here a sufferer and selfdenier speaks as though he were not a sufferer and self-denier. Here there is a determination to preserve an equilibrium and composure in the face of life and even a sense of gratitude towards it, here there rules a vigorous, proud, constantly watchful and sensitive will that has set itself the task of defending life against pain and of striking down all those inferences that pain, disappointment, ill-humour, solitude, and other swamp-grounds usually cause to flourish like poisonous fungi.”203 People with chronic illness know, and it is expected on the part of society, that a person appears to be well. Performing this feat is an art. Nietzsche points out empathic individuals will see through this art to the truth that lies beneath the deception presented. The individual will present themselves as if they are not ill, to preserve an image of wellness, not only for the expectation which is laid upon them, but also for themselves. The presentation of wellness, hiding the truth, is a feat of strength on the part of the individual, defending their life against illness and pain, and all that goes with it. It is more for the individual than those around them. Such is witnessed in fencers who are injured or unwell, but who want to carry on in a bout or tournament, who hold themselves together until the end. This is somewhat for their benefit, but also for the benefit of their opponents; such a façade takes strength. “Three-quarter strength. - If a work is to make an impression of health its originator must expend at most three-quarters of his strength on it. If, on the contrary, he has gone to the limit of his capacity, the tension in the work produces in its audience a feeling of agitation and distress.”204 Nietzsche states it takes three-quarters of an individual’s strength to present an impression of health. He goes on to discuss that if the individual goes to their capacity, it can be felt in their work. He is discussing writing and pieces of art. If a person uses such an amount of energy to create an impression of health, it does not leave much to work with. This will begin to show as soon as they are expected to work to their full capacity as three-quarters of it is already being spent. The same can be seen in the fencer if they are giving the impression of being well, thus using three-quarters of their capacity. They are not going to fence very well at all. As related to the impression of health, there is also how an individual, who is known to be ill, is expected to present their illness. “Knowing how to suffer publicly. - We must display our unhappiness and from time to time be heard to sigh, be seen to be impatient: for if we let others see how happy and secure in ourselves we are in spite of suffering and deprivation, how malicious and envious we would make them! – We have to take care not to corrupt our fellow men; moreover, they would in the instance referred to impose upon us a heavy impost, and our public suffering is in any event also our private advantage.”205 203 ibid, p.212:5 ibid, p.237:107 205 ibid, p.289:334 204 © Henry Walker 2020 Page 71 Where an individual is known to have a chronic illness, it is expected that a certain amount of cracks in their healthy façade will appear. They are expected to show visible signs that they are suffering, and that they are unhappy with their situation or others will become envious. They become envious that the sufferer has the strength to deal with the illness, move along, and be happy with their situation. The “private advantage” which Nietzsche discusses, is the attention the individual gets because of their illness along with the added reserves of strength they can build. Health as Sickness Health can be seen as a form of sickness, which would seem a contradiction. Within some forms of health, there are such restrictions that there is no room for the individual to move, or breathe, or express, thus the pursuit of health makes them sick. “There are men who, from a lack of experience or out of apathy, turn mockingly away from such phenomena as from a “sickness of the people,” with a sense of their own health and filled with pity. These poor people naturally do not have any sense of how deathly and ghost−like this very “Health” of theirs sounds, when the glowing life of the Dionysian throng roars past them.”206 These individuals do not understand what sickness is, because they are socalled “healthy”. Nietzsche expresses how even such a case of health being so restrictive in its application, thus reducing the vibrancy of life makes it sick, leaving life go by. In health, there must also be life; otherwise it is a pursuit of an object without consideration of well-being. Obsession with such a course can lead to negative thought rather than well-being. “Against the imagined disharmony of the spheres. - We must again rid the world of much false grandeur, because it offends against the justice which all things may lay claim to from us! And to that end it is necessary not to want to see the world as being more disharmonious than it is!”207 Situations should be seen as they are, not greater or worse than they are, nor should we want them to be so. This is an approach which takes a situation and emphasises elements which may or may not be present, then takes them out of proportion. In the case of an illness, it would be in worse condition than it is and this creates imagined disasters. Things must be seen as they are. Such is often the case in the learning fencer who sees their capabilities as worse than they are, not taking into account the skills which they possess, and over emphasising limits of their capabilities due to illness. Such emphasis degrades perceived ability. The fencer needs to take stock of what they know and what they can do, examining their skills and abilities from a factual position, acknowledging the skills and abilities that they do have. It is also important that the individual takes responsibility for their actions. 206 207 Nietzsche (2003), para.1 Nietzsche (1997), p.9:4 © Henry Walker 2020 Page 72 Responsibility “For whenever the individual feels that his life is a failure, he puts the responsibility for his burden of ill-humour, paralysis, sickness, irritability, dissatisfaction on to the shoulders of society - and thus there forms around it a bad, sultry atmosphere and, in the most favourable case, a thundercloud.”208 Failure is often projected upon society, blaming it for individual failings for whatever reason. This results in a bad atmosphere surrounding the individual and creates an atmosphere of pessimism, because it presents no way out of their current circumstance. Such an atmosphere is not conducive to their situation, and can have a negative effect on those around them. Others will seemingly easily latch on to this mode of thought as an external target is easier than taking responsibility. It is vital the individual takes responsibility for failures, but also takes action to correct such failings to improve their situation. A fencer who does not practice and fails in bouting or tournament has no one to blame but themselves for not making the time to practice. This is their responsibility. There may be factors such as illness which need to be taken into account, but the fencer needs to take these into account to make the time to practice. Many will ask for patience to see improvement, but why should such patience be made when there is none seen in the fencer? “Why forbearance. - You suffer, and demand that we should be forbearing towards you when as a result of your suffering you do wrong to things and to men! But what does our forbearance matter! You, however, ought to be more cautious for your own sake! What a fine way of compensating for your suffering it is to go on and destroy your own judgment! Your revenge rebounds upon you yourself when you defame something; it is your own eye you dim, not that of another: you accustom yourself to seeing distortedly!”209 Forbearance refers to patience, self-control and restraint. Nietzsche asks why others should be patient toward the individual when the individual is not when they are in the wrong. If the individual is to expect patience from others, the individual needs to be patient first, to take time to consider their actions before taking action. That the individual is suffering from an illness is no excuse, patience is still required. Illness should not be allowed to destroy the judgement of their actions. Such as in the case of the fencer who does not take the time to think about their actions in bouting and performs badly or with brutality, such a lack of judgement on their part can only be reflected negatively upon them, regardless of their condition. Judgement is always necessary, and patience is required. Worse is the one who is ill, and does nothing to improve their situation. “That of the invalids of every species, the sickly and depressed, who no longer possess the courage to get well? The number of these revengeful little people is tremendous, not to speak of that of their little revengeful acts; the whole air is continually whizzing with the arrows of their malice, so that the 208 209 ibid, p.134:213 ibid, p.134:214 © Henry Walker 2020 Page 73 sun and the sky of life are darkened by them - not only their sky but ours too: which is worse than the scratches they often make on our heart and skin. Do we not sometimes deny that there is such a thing as sun and sky, simply because we have not seen them for so long? - Therefore: solitude! Solitude for this reason too!”210 There are those who look at their situation and feel that there is no way they can improve their situation. Nietzsche determines that the individual does not have the courage to improve their situation, so they turn to malicious revenge on others. The individual attacks others because they can see no way out of their situation and they make the situation seem worse for themselves, and as a consequence those around them. The others do not like the way that this is, because all they see is the darkness around them, so they move away, consequently, the result of the malicious actions is the individual ends up alone. The same is seen in the fencer who looks at their situation as hopeless, because they see no improvement. They lack the courage to improve their situation, so they attack those who are improving, who do not appreciate such attacks, and as a result, remove themselves, so the fencer ends up isolated. The way out of this situation is to seek improvement, as this is the cure for pessimism of all sorts. “Thinking about illness! - To calm the imagination of the invalid, so that at least he should not, as hitherto, have to suffer more from thinking about his illness than from the illness itself - that, I think, would be something! It would be a great deal! Do you now understand our task?”211 Not focusing on illness is an improvement of the situation for the person with an illness, a distraction away from the illness or thoughts about it, will improve their situation because they are not thinking about it. If the focus of an individual is on their illness, they will only think about it. This will perpetually make their situation dull or worse. If their mind can be taken off their illness to think about something else, their situation can be improved. Here, the fencer with illness who is dedicated to their fencing has the advantage, because they have fencing to think about, accordingly, they are not thinking about their illness all of the time, but thinking about fencing. The process of becoming healthier is a slow one. Slow Improvement “to remain sick for a long time and then, slowly, slowly, to become healthy, by which I mean 'healthier', is a fundamental cure for all pessimism (the cancerous sore and inveterate vice, as is well known, of old idealists and inveterate liars) . There is wisdom, practical wisdom, in for a long time prescribing even health for oneself only in small doses.”212 Nietzsche indicates that in the case of a chronic illness, a cure for pessimism is to slowly become healthy, even if it is only in small doses, as it breeds inspiration. The gradual progression toward health shows a path toward improvement of the self and a grander goal in the future. This gives hope to the individual, and every small 210 ibid, p.160:323 ibid, p.34:54 212 Nietzsche (1996), p.9:5 211 © Henry Walker 2020 Page 74 improvement inspires the individual toward the next improvement. This gradual method of gaining health is substantially more effective than large leaps as they take a lot more energy, which the chronically ill do not have. The achievement of improvement is what gains inspiration. The same small improvement can be used by the fencer, especially the chronically ill fencer for their improvement in the same way. There is a dream of many of total painlessness, but it is not necessarily a total improvement. “At the freezing-point of the will. - 'It will come, one day, that hour that will envelope you in a golden cloud where there is no pain: ... This is how all invalids feel and speak: but if they do attain to that hour there arrives, after brief enjoyment, boredom. This, however, is a thawing wind for the frozen will: it awakens, stirs itself, and again engenders wish upon wish. - To wish is a sign of recovery or improvement.”213 The idea of being painless to the chronically ill, is a dream which all seem to wish to attain, the truth is something different. Nietzsche states, should the situation arrive that the individual gains painlessness, there will be enjoyment at first, and then a kind of boredom due to the lack of feeling. What he notes is the will being unfrozen and a wish for the feeling again. This wish is the sign of recovery or improvement. It stands for the inspiration of the individual to desire to improve their situation. Such is the same with the fencer who has a good day when they are moving well and fencing well. They feel this, and want to feel it again, thus, gain the inspiration to continue to train and push themselves toward their improvement. All of this is greatly assisted by having the right people around them. Companions “Thus when I needed to I once also invented for myself the 'free spirits' to whom this melancholy - valiant book with the title Human, All Too Human is dedicated: 'free spirits' of this kind do not exist, did not exist - but, as I have said, I had need of them at that time if I was to keep in good spirits while surrounded by ills (sickness, solitude, unfamiliar places, acedia, inactivity): as brave companions and familiars with whom one can laugh and chatter when one feels like laughing and chattering, and whom one can send to the Devil when they become tedious - as compensation for the friends I lacked.”214 Nietzsche is discussing the good companions, which are of great assistance when surrounded by illness and bad feelings about illness and for companionship in lonely times. He is discussing metaphorical “free spirits” thus, not real individuals, but the same can be applied to real people. Good companions are useful for companionship in those times when illness is a burden to keep pessimism at bay as they can keep an air of positivity around the individual. The metaphorical kind is also useful for when actual company is unavailable. Other fencers who are on the same path are excellent companions when they are of the same strength and nature. Of the metaphorical side, there are always the masters of the past, who pass along their words in treatises to inspire with words set 213 214 ibid, p.291:349 ibid, p.6:2 © Henry Walker 2020 Page 75 down in print. A person should be careful with these companions not to become too tedious in their illness. “Do not be ill too long. - One should take care not to be ill too long: for the conventional obligation to manifest signs of sympathy will soon make the witnesses of one's illness impatient, since it costs them too much effort to maintain this condition in themselves for long - and then they will pass directly over to doubting your character and will arrive at the conclusion 'he deserves to be ill, and we no longer need to exert ourselves to feel sympathetic'.”215 In the case of the chronically ill it is difficult, as they will remain sick, so it is important that the symptoms of their sickness are not present for too long or empathy may be lost and people may feel that the individual deserves to be sick. This is a delicate road to travel. Acute illnesses will last only a short while, thus cause no issue, chronic illnesses on the other hand can cause an issue, according to this. Here an individual will find their true friends and companions. These will be ones who will remain. It must also be remembered that often, especially in the case of chronic illness, it is not pity that is needed but understanding, which is a different thing. It is claimed that there is always a purpose to everything, even if we do not understand it. Purpose in Everything “Those iron hands of necessity which shake the dice-box of chance play their game for an infinite length of time: so that there have to be throws which exactly resemble purposiveness and rationality of every degree. Perhaps our acts of will and our purposes are nothing but just such throws - and we are only too limited and too vain to comprehend our extreme limitedness:”216 Nietzsche is looking at the idea of fate, and that there is purpose in everything, possibly it is just not understood. Chance has its role to play, but in the infinite expanse of time, there chance results in purpose. Even in an individual’s action, random and personal as it may seem, the same lines of purpose and chance can be matched against one another. Purpose could even be found in illness. An illness is given to restrict a person for a period to remind them what a gift life is. An illness may be given to restrict, to force a person to use force of will, which they might not have otherwise used, or give them an opportunity they might not otherwise have had. It is vital not to look at what has been taken away, but what is given. Pain Pain, like illness, is unavoidable in our lives. It comes in different forms, from physical pain such as from injuries, to emotional pain, such as a result of loss and heart-break. Each one of these is a different form of pain; to truly defeat pain, it must be understood. Most will avoid pain as much as possible, and to guard against it, as is reasonable. “As far as our nervous system extends we guard ourselves against pain: if it extended further, namely into our fellow men, we would never do harm to 215 216 ibid, p.388:314 Nietzsche (1997), p.81:130 © Henry Walker 2020 Page 76 another (except in such cases as when we do it to ourselves, that is to say when we cut ourselves for the purpose of a cure, exert and weary ourselves for the sake of our health).”217 We guard ourselves against pain, and if it extended further we would not harm another, except to cure. This idea of guarding against pain and not harming others is a superb ideal in principle and is good for the body, but it can be extended too far. When the idea of guarding against pain extended too far grows to a fear of pain, this is a negative. This is where the chronic pain sufferer can fall easily into traps. The “fear of pain, of defilement, of corruption as a sufficient motive for letting everything go – This is a wretched way of thinking -”218 Nietzsche points to the fear of pain as a motive for letting things go, as a reason not to do things, because they might cause pain. This is the wretched way of thinking he is talking about. Nietzsche is discussing the fear of pain, thus seeing pain as the hindrance to ability, or even an attempt. A fencer who gets to the stage of fearing pain usually stops fencing as there is no way to avoid pain. Especially, if this fear is related to a chronic illness or previous injury, which is now causing issues. Pain must not be feared, or it will hinder the ability to do anything, or at least anything of note. Pain is a part of the process, and unavoidable; pain is the result of the search for something of note. Pain as Hindrance The problem with pain is that it hinders people. “Pain says: “Refrain! Away, you pain!” But everything that suffers wants to live, to become ripe and joyful and longing,”219 for pain to be absent, it says don’t do things. We must live to gain life, even with pain present. Against this hindrance there must still be movement. “Pain says: “Break, bleed, heart! Walk, legs! Wings, fly! Up! Upward! Pain!” Well then, well now, old heart! Pain says: “Refrain!””220 Even when pain says stop, we must continue upward through the pain. Pain attempts to hinder us, but according the Nietzsche, we bring the pain on ourselves, “we make a thing painful by investing it with an evaluation -”221 something is painful because it has worth, so the pain is worth it. For the fencer, there is pain during training, especially when the muscles are being tested. There is pain during bouts when the body is being pushed, and also during training when it is being pushed further. Pain is the body telling the fencer that the movements are extending beyond what the individual is used to, most often because they do not do it that often, or at that speed. The fencer must learn to read the type of pain, and learn that some pain is the price paid for proper training. Pain is the price which is paid, and it may be a physical pain or it may be a mental pain. It is a hindrance to achieving your goals. Once it is overcome, “he had overcome all of his pain: triumphant and with firm footing he stood once again upon his destiny.”222 Another will be set in its place, followed by another. It is only once a decision is made to stop that they may disappear. 217 Nietzsche (1996), p.56:104 Nietzsche (1968), p.129:221 219 Nietzsche (2006), p.262:9 220 ibid, p.262:9 221 Nietzsche (1968), p.150:260 222 Nietzsche (2006), para. 128 218 © Henry Walker 2020 Page 77 “a little hindrance that is overcome and immediately followed by another little hindrance that is again overcome – this game of resistance and victory arouses most strongly that general feeling of superabundant, excessive power that constitutes the essence of pleasure.”223 Pain is Life Once a hindrance is overcome, followed by the next, and the next, the feeling of power and the sense of victory which it gives can become addictive, so more targets will be sought, so hindrances will be sought. This search for “more” is a normal sensation which makes us search for more, and more life, thus greater victories, “The normal dissatisfaction of our drives ... works rather as an agitation of the feeling of life, as every rhythm of small, painful stimuli strengthens it,”224 the pain that is felt does not weaken the individual in this situation. It only strengthens them to find ways to achieve their goals, so pain is necessary. “Pain is also a joy, a curse is also a blessing, night is also a sun – go away or else you will learn: a wise man is also a fool. Have you ever said Yes to one joy? Oh my friends, then you also said Yes to all pain. All things are enchained, entwined, enamored – – if you ever wanted one time two times, if you ever said “I like you, happiness! Whoosh! Moment!” then you wanted everything back!”225 Pain is multiple things all at once, but it is a necessity. It is a blessing because it brings back memories of achievements. Joy is achieved through pain, so there must be both. Pain is necessary as a reminder of the effort that is required to achieve real goals and gain achievements. Happiness is not possible without pain to stand against it. To understand others, pain is necessary; it is true that we seek to avoid pain, “but without agonies one cannot become a leader and educator of mankind;”226 to lead and educate people it is necessary to understand them. Accordingly, it is necessary to understand their pain as well as their pleasure. This is how greater understanding of people is achieved; then it is possible to lead and educate them. The fencer learns that pain comes as a result of training and effort put into training. The body is telling the fencer they have extended themselves, this is a good thing. The dull ache of muscles is a sensation which should be natural for the beginner fencer, especially after a good, long training session. Nothing feels better than the muscle ache after a good training session, or a good tournament with good competition where you have had to give it your all. This is where the fencer feels pleasure and pain. It is assumed that one is opposite to the other, this is not necessarily true. Pleasure and Pain 223 Nietzsche (1968), p.371:699 ibid, p.370:697 225 Nietzsche (2006), p.263:10 226 Nietzsche (1996), p.61:109 224 © Henry Walker 2020 Page 78 “The only moving principle of man is pain. Pain precedes every pleasure. Pleasure is not a positive state.” Count Verri “On the Nature of Pleasure and Pain” (Sull’ indole dell placere e del dolore; 1781)227 According to Count Verri, quoted in Nietzsche, there is an intimate connection between pain and pleasure, that pain precedes pleasure. Consequently, the only way to get pleasure is through pain. It could be interpreted this would make them opposites states, but that pain is merely a precursor to pleasure, a previous stage of being, not an opposite. Nietzsche is more likely to agree with this latter idea as he does not consider pain and pleasure to be opposites, just different. “Pain is something different from pleasure – I mean it is not opposite ... the false opposites in which the people, and consequently language, believes have always been dangerous hindrances to the advance of truth.”228 Nietzsche indicates that the dichotomous relationship presented between pain and pleasure is a false opposite, that has been placed in language, leading to dangerous restrictions in the advancement of truth. If pain and pleasure are seen as opposites, and they are not; they are going to be misunderstood. Pleasure is a subject which will be discussed in more detail, as will this idea. For now, it is sufficient to say they are not opposites in Nietzsche’s opinion. This is an intellectual discussion of a phenomenon; and pain can be evaluated in this light as well. An Intellectual Occurrence The intellectual evaluation of pain is as follows, “Pain is an intellectual occurrence in which a definite judgement is expressed – the judgement “harmful” in which long experience is summarized.”229 Pain is a thought process in which a judgement of an event, whether or not it is harmful, is based on experience and summarised. Nietzsche’s explanation gives the reason younger children cry at very minor injuries and older people do not; it is because of the experience what is actually “harmful”. This idea is further reinforced with Nietzsche’s presentation that it is not the wound that hurts, but the consequences of wound expressed in shock, called displeasure.230 Thus, adults understand the consequence of a particular minor injury and realise it will not cause great consequence so there is no great pain or shock for them, children do not have this understanding, so have shock which is expressed as displeasure. It could be claimed, if we realise the harmfulness and consequences of an injury, pain could be easily controlled. “The really specific thing in pain is always the protracted shock, the lingering vibrations of a terrifying choc in the cerebral center of the nervous system: - ... Pain is a sickness of the cerebral nerve centers – pleasure is certainly not a sickness.”231 Nietzsche further defines the intellectual description of pain as, signals lingering in the cerebral centre of the nervous system i.e. extended messages from 227 Nietzsche (1968), p.371:698n ibid, p.371:699 229 ibid, p.371:699 230 ibid, p.371:699 231 ibid, p.371:699 228 © Henry Walker 2020 Page 79 the brain. Pain is, consequently, located in the nervous system, a sickness of this system. Pleasure, which he touches on here, with little surprise, seems to be not related in the same way, and is not a sickness, not seen as a sickness. With the intellectual evaluation of pain made, it could be claimed pain could be “thought away”, because it is just interpretation of messages from the brain. As is well-known, this does not work for all forms of pain and results in the use of lots of energy in one form or another. Likewise, some mental anguish, thus pain, may be removed by art. Use of Art “The work of the plastic artist has an entirely purpose: Here Apollo overcomes the suffering of the individual through the bright exaltation in the eternity of the illusion. Here beauty is victorious over the suffering inherent in life. The pain is, in a certain sense, brushed away from the face of nature.”232 Pain may be dissipated by illusion found in art. Beauty in art is used to overcome suffering. Plastic arts involve painting and sculpture, as such the illusion created is designed to represent or present an image of reality; an illusion the individual can relate to. Nietzsche is discussing the beauty in the art presented captures the intellect of the individual and removes the pain of the individual through its beauty. Beauty overcomes pain through the creation of illusion, which distracts the individual from their pain. Another way this is achieved is through the production of such art. Accordingly, the pain is removed as a result of the beauty achieved and pleasure attained at its completion. Pain is not removed through pity, and little of it is assuaged. Pity Defined Before this topic is discussed, and it is an important one if Nietzsche is to be understood in regard to the subject of illness and pain, two terms need to be differentiated. The two terms are “pity” and “sympathy”, which are often used to mean the same thing. For the purposes what is presented here, the following definitions will be used, supplied by Oxford University Press (2018). Pity: “The feeling of sorrow and compassion caused by the sufferings and misfortunes of others.”233 Sympathy: “Understanding between people; common feeling.”234 The two terms have quite different meanings when examined in their dictionary, rather than common, meanings. “Pity” is a term which is expressed at the suffering of others, as such is given by another as a result of a negative feeling. “Sympathy” is a mutual feeling which both people have, so travels between them; it is an understanding between them, closer to what the modern feeling of empathy. This is an important difference, especially in light of previous statements made about 232 Nietzsche (2003), para.16 Oxford University Press (2018) English Oxford Living Dictionaries, Oxford University Press, https://en.oxforddictionaries.com/definition/pity 234 ibid, https://en.oxforddictionaries.com/definition/sympathy 233 © Henry Walker 2020 Page 80 illnesses and what will be presented. Pity is an expression which Nietzsche does not approve. Causes Suffering “Pity (Mitleiden), insofar as it really causes suffering (Leiden) - and this is here our only point of view - is a weakness, like every losing of oneself through a harmful affect. It increases the amount of suffering in the world: ... but discovers a source of pleasure in it - does a good conscience adhere to it, only then does one gladly succumb to it and not hesitate to demonstrate it.”235 According to Nietzsche, pity increases suffering. It is a weakness because the individual loses themselves because they discover pleasure in pity; pity only benefits the individual who gives the pity, as a salve for their conscience. For the person who gives, they think that they have done something for the person, while the individual who receives it is worse off. The individual is who receives the pity is worse off because they are reminded of their misfortune. “He has experienced a misfortune, and now the 'compassionate' come along and depict his misfortune for him in detail”.236 The pitier who thinks that they are doing a good deed by giving pity re-tells the story of the misfortune and reminds the sufferer of their pain, which is not particularly helpful. They know what happened; they experienced it, they do not need it re-told. Especially when the individual is progressing through grief, pity is more painful. “There are cases in which sympathy for suffering is more painful than actual suffering.”237 The sympathy given here is not a real mutual feeling, there is still the element of pity, and the reminders of the incident can take a person backward in their progression. Pity as Contempt and Envy What’s worse is that hidden within the pity can be envy. “Pity. - In the gilded sheath of pity there is sometimes stuck the dagger of envy.”238 Envy covered by pity is cloaked. The envy is usually as a result of the attention which is given to the person, rather than for the misfortune itself. Such envy is hidden as it is contemptuous in nature as often what pity hides. “Being pitied. - To savages the idea of being pitied evokes a moral shudder: it divests one of all virtue. To offer pity is as good as to offer contempt: one does not want to see a contemptible creature suffer, there is no enjoyment in that.”239 Nietzsche sees pitier as having contempt for the person being pitied, as if the subject has lost their virtues and is now degraded. In this way of thinking, to pity is the use of power against another to make them contemptible. Nietzsche’s views on the subject are quite negative and points out that people do not want to see a contemptible creature suffer, so they are pitied. 235 Nietzsche (1997), p.85:134 ibid, p.137:244 237 Nietzsche (1996), p.37:46 238 ibid, p.295:377 239 Nietzsche (1997), p.86:135 236 © Henry Walker 2020 Page 81 The idea of control and fear is further elucidated. “Pity and contempt. - To show pity is felt as a sign of contempt because one has clearly ceased to be an object of fear as soon as one is pitied.”240 Once an individual is a subject of pity, they are obviously not to be feared, as how can they be feared if they are in such a state to be pitied? Power is taken away from the object of pity, yet there is still a certain power of attention, which some crave. The Thirst for Pity “The thirst for pity is thus a thirst for self-enjoyment, and that at the expense of one's fellow men; it displays man in the whole ruthlessness of his own dear self:”241 The thirst for pity is selfish. It is made at the expense of others and is ruthless. The individual disregards what people think and searches for pity to their benefit. They seek the attention that pity brings. The issue is not that it deliberately makes a person the centre of attention, but it makes the person’s world sick and unhappy. “He who for a period of time made the experiment of intentionally pursuing occasions for pity in his everyday life and set before his soul all the misery available to him in his surroundings would inevitably grow sick and melancholic.”242 A person who thirsts for pity must put themselves in a situation where they are to be pitied. So they must assign themselves to negative situations, dredging up all the negative situations in their life. The result is they become sick and unhappy as a result, because they are reminded of all the negatives in their life. The only thing that relieves some of this negativity is the pity they are given, which starts the cycle again. Nietzsche notes that to be pitied one must be sick, or have some misfortune. He states sickness from pity is selfish, craving attention. Sickness as Selfish “There is another selfishness, one all too poor, a hungering one that always wants to steal; that selfishness of the sick, the sick selfishness. With the eye of the thief it looks at all that gleams; with the greed of hunger it eyes those with ample food; and always it creeps around the table of the bestowers. Sickness speaks out of such craving and invisible degeneration; the thieving greed of this selfishness speaks of a diseased body.”243 Sickness is selfish because it always craves attention and it always takes from others. From the point of view of pity, some would crave attention and accordingly would want to remain sick. It could also be viewed that in sickness, attention is given to the sick because they are sick, previously noted as interesting 240 Nietzsche (1996), p.322:50 ibid, p.39:50 242 Nietzsche (1997), p86:134 243 Nietzsche (2006), p.56:1 241 © Henry Walker 2020 Page 82 as well, and it is known that they take in other forms such as time, and also from the state where there is public health. Nietzsche clarifies his statement in regard to sickness, stating that the great sufferers are least known to suffer, thus draw the least amount of attention. “To be sure, the ill-constituted can be the greatest sufferers and the most subtle? The contended could be of little value?”244 This is the reverse of his indication that the sick always demanding attention. Yet, there is always attention that the sick do not want. Advisors “Adviser of an invalid. - He who offers his advice to an invalid acquires a feeling of superiority over him, whether his advice is accepted or rejected. That is why proud and sensitive invalids hate advisers even more than they do their illness.”245 While people are attempting to be helpful, especially in our age where qualified medical advice is readily available, advice given to a person with a chronic illness, about their illness, is never taken lightly and is often taken wrongly. Nietzsche indicates the situation, quite accurately, this advice is disliked more than they do their illness, even where it comes with the best of intentions. It is due to the implied superiority that goes with it. It suggests the sick person is not doing enough to get well, that another knows more about their illness than they do. “Pity's bad qualities. - Pity has a singular piece of impudence for its companion: for, because it is absolutely determined to render assistance, it experiences no perplexity as to either the means of cure or the nature and cause of the illness, but gaily sets about quack-doctoring at the health and reputation of its patient.”246 While the rendering of assistance has the greatest of intentions, it is never perceived that way when done out of pity. It shows no respect for the individual. They are doing all they can to maintain their current level of health, let alone improve it. Here is where the difference between pity and sympathy is shown. The sympathetic person will show understanding and feeling for the person, whereas, the person who pities looks down upon them. It is not all negative for pity; it can be useful. The Use of Pity “Happiness in pity. - If, like the Indians, one posits as the goal of all intellectual activity the knowledge of human misery and remains faithful to such a terrible objective throughout many generations of the spirit: then in the eyes of such men of inherited pessimism pity at last acquires a new value as a lifepreservative power - it makes existence endurable, even though existence may seem worthy of being thrown off in disgust and horror. Pity becomes the antidote to self-destruction, as a sensation which includes pleasure and 244 Nietzsche (1968), p.538:1046 Nietzsche (1996), p.136:299 246 ibid, p.228:68 245 © Henry Walker 2020 Page 83 proffers the taste of superiority in small doses: it skims off our dross, makes the heart full, banishes fear and torpor, incites us to words, complaint, and action - measured against the misery of the knowledge which comes from all sides, hounds the individual into a dark narrow corner and takes away his breath, it is a relative happiness. Happiness, however, whatever kind it may be, brings air, light and freedom of movement.”247 Nietzsche presents a kind of reprieve for pity, to demonstrate there is something to be gained from pity, that it is not completely useless. The perspective taken will decide the result. Through pity, knowledge is gained of misery. Through this knowledge, power is gained for making life endurable as it demonstrates life is a series of relative happiness. Pity provides the individual with the ability to move on and progress. It gives the ability to examine the situation and to speak about it with another and do something about it. There is a level of understanding present, where pity becomes like sympathy. “to view and imbibe the experiences of others as if they were ours - as is the demand of a philosophy of pity - this would destroy us, and in a very short time: but just try the experiment of doing it, and fantasise no longer! ... for we adjudge the value and meaning of an event more objectively when it happens to another than we do when it happens to us: the value, for example, of a death, or a money-loss, or a slander.”248 Pity gains value through understanding. Nietzsche explains pity more like the definition given for sympathy by the Oxford University Press (2018), and accordingly in this example understanding is given between the two individuals and a connection is made. Through this understanding, both people can: gain a greater understanding of an event; discuss it; and, assist the individual in dealing with sickness better. The event itself can be judged better from an objective ratherthan a subjective position, and so, an even greater understanding is possible. As far as values go, there are other values which have been undervalued. Undervalued Values “Good-naturedness, friendliness, politeness of the heart are never-failing emanations of the unegoistic drive and have played a far greater role in the construction of culture than those much more celebrated expressions of it called pity, compassion and self-sacrifice. But usually they are neglected and undervalued; and there is, indeed, very little of the unegoistic in them. The sum of these small doses is nonetheless enormous;”249 (Nietzsche, 1996:38:49) Nietzsche points toward three values which have been undervalued as compared to those more commonly known. The former set; good-naturedness, friendliness and politeness of the heart, are unegoistic values meaning that they do not boost the ego when they are employed. The latter ones do not have a similar 247 Nietzsche (1997), p.86:136 ibid, p.87:137 249 Nietzsche (1996), p.38:49 248 © Henry Walker 2020 Page 84 claim, as indicated by Nietzsche. All positive values should be noted, and none should be pushed aside, especially when they serve the individual and society. © Henry Walker 2020 Page 85 The Reasons There is always a reason, regardless of how small it may be, or how hard it is to find, for pursuing an activity; in the case of fencing, it is usually neither of these. There are two reasons often given for fencing, pleasure and passion. Most have both, it is difficult to have a passion for something without gaining some pleasure from it, likewise, it is difficult to gain pleasure from an activity without gaining a passion for it, but it is not impossible; hence the remark “most”. Some fence just because it is fun, and so simply gaining pleasure. The following addresses these two reasons for fencing. There are other reasons to be sure; however these have the greatest foundation philosophically, and rationally. Pleasure is the reason for doing a lot of things, and as a reason it sits very well. Why would a person do something if they did not like doing it? Why would they continue to do it? There are reasons such as health reasons, but in the end, is this not also a reason of pleasure as the healthy body also gives the individual a certain amount of pleasure? Pleasure is one of the reasons why people learn to fence, and continue to fence. Pleasure has been discussed in reference to pain, and pain is discussed as a necessity. Importantly, pleasure’s relationship to fencing is discussed, and how the pleasure derived from victory and achievement can be utilised to overcome the opponents previously cited. Passion is another reason for fencing. These individuals have a burning desire within them to fence that no other pursuit will quench. They do not want the fire quenched at all, they want more fuel on the fire, and consequently, they will search for more and more information about fencing, and more excuses to fence. Passion unfortunately has its negatives, and this will be presented, but its positives will be elucidated as well. The true passion for fencing will enable the fencer, who may not be as physically able, to move past their issues and continue where it is estimated by many that they should have stopped. It is a fire that will keep them burning. It is a burning that will give pleasure. Pleasure The Wanderer “The Wanderer. - He who has attained to only some degree of freedom of mind cannot feel other than a wanderer on the earth - though not as a traveller to a final destination: for this destination does not exist. But he will watch and observe and keep his eyes open to see what is really going on in the world; for this reason he may not let his heart adhere too firmly to any individual thing; within him too there must be something wandering that takes pleasure in change and transience. Such a man will, to be sure, experience bad nights, when he is tired and finds the gate of the town that should offer him rest closed against him; perhaps in addition the desert will, as in the Orient, reach right up to the gate, beasts of prey howl now farther off, now closer to, a strong wind arise, robbers depart with his beasts of burden. Then dreadful night may sink down upon the desert like a second desert, and his heart grow weary of wandering. When the morning sun then rises, burning like a god of wrath, and the gate of the town opens to him, perhaps he will behold in the faces of those who dwell there even more desert, dirt, deception, insecurity than lie outside the gate - and the day will be almost worse than the night. Thus it may be that the wanderer shall fare; but then, as recompense, © Henry Walker 2020 Page 86 there will come the joyful mornings of other days and climes, when he shall see, even before the light has broken, the Muses come dancing by him in the mist of the mountains, when afterwards, if he relaxes quietly beneath the trees in the equanimity of his soul at morning, good and bright things will be thrown down to him from their tops and leafy hiding-places, the gifts of all those free spirits who are at home in mountain, wood and solitude and who, like him, are, in their now joyful, now thoughtful way, wanderers and philosophers. Born out of the mysteries of dawn, they ponder on how, between the tenth and the twelfth stroke of the clock, the day could present a face so pure, so light-filled, so cheerful and transfigured: - they seek the philosophy of the morning.”250 Nietzsche discusses the “wanderer”, an individual who has a free mind and no final destination, but a traveller on a path. This “wanderer” is an observer of the world but who doesn’t stick to one thing, taking pleasure in change. This individual may experience bad times, but wanders still as even these experiences have positives which can be taken from them. Every day is a new one and things are always brighter in the morning. It is a chance to experience new things and travel onward. The experience is what gives the “wanderer” pleasure, regardless what the experience is, the “wanderer” always learns. This is a rare character, but presents how pain can be turned to pleasure through experience and perspective. The character of the “wanderer” is appropriate to the fencer. Just as the wanderer is a traveller, so too is the fencer a traveller on a path, the path of swordsmanship. There are many different elements of swordsmanship which can be researched, and a fencer may discover many different aspects which will be of interest. Further, the fencer will have many different involvements, practices, workshops and tournaments, all of which will give experiences. It is up to the fencer to take and learn from them. Even those situations where they do not do well can be treated as occurrences which are worth something, given the correct perspective. Pleasure and Pain Pain was discussed in another part of this investigation, and some of its relationship to pleasure. The following examines the converse part of this relationship, pleasure. According to Nietzsche, pleasure should have been addressed first rather than pain, because it is more primal, “pleasure counts as being more primeval than pain: pain only as conditioned, as a consequence of the will to pleasure”.251 Pleasure is primeval, it is a feeling that humans know naturally, whereas pain is a feeling which is conditioned, as a result of the will to pleasure i.e. as a result of seeking pleasure. This would seem to be ironic; except it is due to seeking the pleasure of victory, which is through hindrance, thus pain. Situations can be confused so there can be such a situation an individual will only feel pleasure after they feel pain again. “Upside-down world of tears. - The manifold discomforts imposed upon men by the claims of higher culture at last distort nature so far that they usually bear themselves stiffly and stoically and have tears only for rare attacks of 250 Nietzsche, F. (1996) Human, All Too Human, Cambridge University Press, Cambridge, UK (Translated by R. J. Hollingdale), p.203:638 251 Nietzsche, Friedrich (1968) The Will to Power: A New Translation by Walter Kaufmann and R.J. Hollingdale, Vintage Books, New York, p.453:853 © Henry Walker 2020 Page 87 good fortune, so that many, indeed, are constrained to weep merely because they have ceased to feel pain: - only when they are happy do their hearts beat again.”252 Nietzsche claims that nature has been distorted by the claims of “higher culture” so some only have tears for good fortune, and weep at the lack of pain, only when they are happy do they feel alive, and only after pain because they can feel. Nietzsche indicates here that without pain the effects of pleasure are muted and dulled, so their effects are not felt so much, pain is necessary. The Presented Challenge Most will avoid pain, often at any cost. It requires a certain type of individual to volunteer to feel pain, whether consciously or subconsciously, to reach the greater heights of pleasure once they are through pain. “It is the heroic spirits who say “Yes” to themselves in tragic cruelty: they are hard enough to experience suffering as a pleasure.”253 Nietzsche indicates it is only the heroic spirits who are hard enough to find pleasure in suffering and proceed through. This suffering is seen as a challenge. Another way is examining it not literally as pain, but as obstacles and challenges. Few will look at them and seek them out and find pleasure in surmounting them. The reason for these great challenges is due to the rewards on the other side. “Because joy, even if pain is deep: Joy is deeper still than misery.”254 Regardless of how great the pain is the joy which will be felt of achievement is greater. The fencer who is older or who suffers from an injury, or chronic illness, has challenges immediately before them, and that is to continue fencing even though these obstacles. Fencing with these challenges present is an achievement worth celebrating and should give the fencer pleasure. Recovery from an illness or injury and fencing again is also a challenge of the same sort which should also be celebrated and pleasure taken. Every challenge a fencer achieves should be celebrated, regardless of its size, but relative to its size. Those who have these extra challenges have the advantage that once they achieve other goals, which other fencers are also striving for, also have the pleasure that they have achieved them in spite of having these extra challenges. This is the struggle for greatness. To achieve such greatness a person must think of greatness, not of petty struggles or thoughts. The Greater Goal “Worst, however, are petty thoughts. Indeed, better to do evil than to think small! You say, to be sure: “Pleasure in small mischief saves us many a great evil deed.” But here one should not want to save. An evil deed is like a sore: it itches and scratches and ruptures – it speaks honestly. “Behold, I am sickness” – thus speaks the evil deed, that is its honesty. But a petty thought is like a fungus; it creeps and crouches and does not want to be anywhere – until the whole body is rotten and wilted with little fungi.”255 252 Nietzsche (1996), p.264:217 Nietzsche (1968), p.450:852 254 Nietzsche, F. (2006) Thus Spoke Zarathustra: A Book for All and None, Cambridge University Press, Cambridge, p.262:8 255 ibid, p.68 253 © Henry Walker 2020 Page 88 Nietzsche rates petty thoughts and small mischiefs as more ruinous than evil deeds. While a small mischief may bring a small amount of pleasure, it corrupts slowly because it is dishonest. The evil deed is honest and forthright. In the pursuit of greatness sometimes there are evil deeds which are unavoidable; these should be committed with full knowledge and acceptance of the consequences. Petty thoughts are distractions which give brief pleasure but no real benefit to the overall goal. The fencer should always focus on their greater goal rather than on some petty thought or achievement immediately present. A single tournament win is not worth sacrificing training put toward the achievement of a greater goal of better form. In the case of evil deeds, these should be avoided, but there will be those who will look on some actions as evil, such as the fencer putting themselves before others, or their form before a win. The pleasure of a win is fleeting, while the pleasure of maintaining form is lasting, is truthful and builds toward a better fencer. Petty thoughts should be pushed aside for the greater goal and accordingly the greater pleasure of a greater achievement. There are always those who will object to pleasure in some form. Opposition to Pleasure “There arises in us the scent of a kind of pleasure we have not known before, and as a consequence there arises a new desire. The question now is: what is it that sets itself up in opposition to this desire.”256 What is the opposition to desire and pleasure? Is it an in-built aspect of our nature that opposition is sought so there is a reason to strive for the pleasure rather than just taking it? The opposition to pleasure is set as a challenge to the self, against the current state, to increase pleasure once found after adversity is faced; never to be complacent about the current state. There are those who would put our health above all else. “One has one’s little pleasure for the day and one’s little pleasure for the night: but one honors health.”257 There are small pleasures which we all permit ourselves. Little bits which go against the rigid nature of pure health. These are small pleasures, but health is always seen as most important. If too much pleasure is had it can be detrimental to the individual’s health, and is one of the greatest arguments against pleasure. In the fencer, the opposition to pleasure is an opposition to immediate pleasure, or current state of comfort, for the benefit of a longer term goal. It is the presentation of a challenge to the fencer so the fencer can become a better fencer rather than just better at tournaments, or complacent about the current situation. Pleasure should be found in the successful achievement of small goals, of successfully completed techniques. These things should give pleasure and be celebrated; this should be in proportion to the achievement. Further opposition to pleasure comes from those who have been injured by life in some way. Injured by Life 256 Nietzsche, F. (1997) Daybreak: Thoughts on the Prejudices of Morality, Cambridge University Press, Cambridge (Translated by R. J. Hollingdale), p.65:110 257 Nietzsche (2006), p.10:5 © Henry Walker 2020 Page 89 “The slanderers of cheerfulness. - People who have been deeply injured by life are all suspicious of cheerfulness, ... But this judgment of cheerfulness is nothing other than its refraction on the dark background of sickness and weariness:”258 Their injury makes them suspicious of anything that makes them happy, because they are expecting something bad to come along with it. Their objection to pleasure is at some point the pleasure will stop, and their normal state will retain its ground; so there is no point. The injury they have suffered has become such a part of their being it’s their learned response and motivator. The question of how darkness will return is always on their mind; rather than the effect of the light. Sometimes life will injure the fencer on such a level that they become negative, so much so their outlook is negative toward everything. This is the fencer who finds the negatives in a technique, the counters before the drill has been completed. They will attempt to destabilise the techniques which are taught and attempt to find flaws in what is taught to them, because nothing can be proven to them. As a result they gain no pleasure from a new lesson, because they will only see its flaws. This fencer needs to sit back and look at the drill as a drill. To look back with perspective, to find out what is going on with their technique rather than attempting to find flaw with what is being taught. Such negativity is not conducive to a good learning experience. In other cases, people have not been injured deeply by life; they just lack motivation and are envious of other’s success, so they complain. Complaints “Complaining is never any good: it stems from weakness. Whether one charges one's misfortune to others or to oneself — the socialist does the former; the Christian, for example, the latter — really makes no difference. The common and, let us add, the unworthy thing is that it is supposed to be somebody's fault that one is suffering; in short, that the sufferer prescribes the honey of revenge for himself against his suffering. The objects of this need for revenge, as a need for pleasure, are mere occasions: everywhere the sufferer finds occasions for satisfying his little revenge.”259 Nietzsche looks at complaining as useless and form of weakness. Something needs to be done to solve the issue, or it needs to be left alone. There is a certain amount of pleasure gained from complaining in that the suffering from the incident is ascribed to some other party, so some sort of minor revenge is gained, in the end nothing is gained unless the individual does something about the situation or lets it go. Complaints may be made by the fencer about their condition, or their skill, both of these can only be solved by work by the fencer as their training is their responsibility. Complaints about results of tournaments may be ascribed to bad scoring on the part of officials. If the actions of the fencer were made clear, then the official would have clearly seen these actions, thus awarded the scores appropriate; if the scores are reliant on such officials. Where such a situation is based on an honour system, and the opponent did not receive the blow in a fashion as expected, 258 Nietzsche (1997), p.162:329 Nietzsche, F (1895) Twilight of the Idols, http://www.handprint.com/SC/NIE/GotDamer.html, para.34 259 © Henry Walker 2020 Page 90 it can be either negotiated at the time, or it should be let go. There is no point in continuing about this issue. Take action, or leave it alone. Continual complaints will only leave negative feelings and do more harm. Negative feelings will rot from within and cast a negative light which is hard to clear away, like heavy clouds with no sun to clear them. An individual must find pleasure in their own situation, for pleasure is life; pleasure is the light. Pleasure in Life Nietzsche states there is a connection between pleasure and life, “Without pleasure no life; the struggle for pleasure is the struggle for life.”260 When a person puts work toward a project, the end result is the goal, but there is pleasure in achieving the goal. This is the reason we have hobbies, because they give pleasure, so they give life. Disposable income is designed for use for things which give us pleasure, so that we can live, not survive; so our occupations are a struggle for life, as few do what gives them pleasure as an occupation. This idea of the search for pleasure is an idea which is becoming lost in the modern world. “The men of the world of antiquity knew better how to rejoice: we how to suffer less; the former employed all their abundance of ingenuity and capacity to reflect for the continual creation of new occasions for happiness and celebration: whereas we employ our minds rather towards the amelioration of suffering and the removal of sources of pain.”261 In the modern world, employment is found so we can feed ourselves and give ourselves homes. Only after is there concern for any kind of enjoyment. We do what we have to do to prevent trouble, rather than looking for something that makes us happy. The same can be said for our employment. How many people have jobs and are really happy with them? Or do people just put up with the one they have, because either they could not be bothered finding something they like, or because finding something they like would be too difficult? Even in this situation, pleasure and remaining in a cheerful mood, promotes life. “Maintaining cheerfulness in the midst of a gloomy task, fraught with immeasurable responsibility, is no small feat; and yet what is needed more than cheerfulness?”262 A satisfied employee who knows that they are making a real contribution is more productive than one who lacks this. This has been proven, yet the same approach to employment, i.e. people need the money, still prevails and productivity suffers. Pleasure increases productivity; this is demonstrated in forward-thinking businesses. In the case of the fencer, and especially the practitioner of HEMA,263 there are a lot of styles to choose from. This means that a fencer can choose something which suits them. Accordingly, this means they can research, study and learn something which interests them, and consequently gives them pleasure. This can only improve their fencing. The elementary parts of fencing, footwork and other basic skills tend to 260 Nietzsche (1996), p.56:104 ibid, p.259:187 262 Nietzsche (1895), Preface 263 Historical European Martial Arts 261 © Henry Walker 2020 Page 91 be a bit bland when learning them, but even these give pleasure to a fencer with an interest in the field. This promotes life in the fencer, and so, encourages them to improve. Improvement and achievement are victories. Victories give happiness and power to the fencer. Pleasure and Power Nietzsche indicates a link between pleasure and power. “Pleasure: appears where there is the feeling of power. Happiness: in the triumphant consciousness of power and victory.”264 Pleasure and happiness are related to power, and there is little surprise here. The relationship is especially unsurprising considering their close relation to pleasure, and with the previous discussion involving victory. The striving for pleasure is seen by Nietzsche as a striving for power, not necessarily in the megalomaniac sort of way, or even in a political or social way. It can be merely for personal achievement. “there is a striving for power, for an increase of power; – pleasure is only a symptom of the feeling of power attained, a consciousness of the difference ... all driving force is will to power,”265 Nietzsche states that pleasure is a symptom of the search for power i.e. pleasure is gained when power is gained. This driving force is the ‘will to power’, a concept which will be discussed later. This pleasure is gained from victory over an obstacle, the defeat of a challenge, it is overcoming; this is where the power is demonstrated and thus, the pleasure gained. “It is not the satisfaction of the will that causes pleasure ... but rather the will’s forward thrust and again and again becoming master over that which stands in its way.”266 The will drives the individual forward against the obstacle pushing them against it, and when it overcomes, power is demonstrated and pleasure is felt. It is not the satisfaction, thus the achievement, but the process of overcoming which causes pleasure. The challenges put before the individual are the chance to grow and so a challenge to the will. “The will to grow is of the essence of pleasure: that power increases, that the difference enters the consciousness.”267 Growth requires will, and this will to grow is the cause of pleasure and it is here the increase of power is felt consciously. The individual grows, and so does their power, pushing against greater obstacles requiring greater will, causing greater pleasure, causing a feeling of increased power, and thus, the cycle starts anew. The power is found in the will. One way to grow is through knowledge; this has been related to power for the longest time. Knowledge and Pleasure 264 Nietzsche (1968), p.529:1023 ibid, p.366:688 266 ibid, p.370:696 267 ibid, p.370:695 265 © Henry Walker 2020 Page 92 “Why is knowledge, the element of the scholar and philosopher, associated with pleasure? Firstly and above all, because one here becomes conscious of one's strength; for the same reason, that is to say, that gymnastic exercises are pleasurable even when there are no spectators. Secondly, because in the course of acquiring knowledge one goes beyond former conceptions and their advocates and is victor over them, or at least believes oneself to be. Thirdly, because through a new piece of knowledge, however small, we become superior to all and feel ourselves as the only ones who in this matter know aright. These three causes of pleasure are the most important, though there are many other subsidiary causes, according to the nature of the man who acquires knowledge.”268 Nietzsche asks why knowledge is associated with pleasure; then answers the same question. Knowledge is a pleasure to gain because it exercises the mind. In the process of gaining knowledge, a person examines their thoughts and becomes victor over them. Knowledge gained is also superiority gained, which causes pleasure. He states there are many other causes of pleasure, depending on the individual who gains the knowledge, but these are most important. Knowledge for the fencer gives power, and certainly as a result gives pleasure, as they will most certainly have something more to give an opponent who faces them. The aspect of knowledge in regard to this subject was discussed; that it has emerged again, demonstrates its import. For the fencer this should be undoubted. The science of fencing is concerns knowledge. From the point of view of the fencer, pleasure and power are also linked; there is pleasure gained in the correct performance of an action, and power gained from the boost as a result of this achievement. The advancement of the fencer is in the will of the fencer, and thus the ‘will to power’, a subject discussed later on. The fencer will feel the pleasure gained from the power attained from new achievements in the gaining of knowledge. The issue is when the search for power in fencing is skewed from the principles laid in its science, and gratification, thus simple pleasure, in the short-term is sought through simple power in demonstration. Intoxication “man does not want “happiness.” Pleasure is a feeling of power: if one excludes the affects, then one excludes the states that give the highest feeling of power, consequently of pleasure. ... that feeling of happiness that intoxication of any kind brings with it. -”269 A relationship between pleasure and power has been established. This relationship can be examined even further, when the concept of intoxication is taken into account. Man wants power. Pleasure is a feeling of power and the highest feeling of happiness is intoxication, which is usually a result of increased power; though intoxication by any means brings happiness. To understand this completely, intoxication as a concept must be understood. 268 269 Nietzsche (1996), p.119:252 Nietzsche (1968), p.238:434 © Henry Walker 2020 Page 93 Nietzsche defines the term in the following manner, “intoxication: the feeling of enhanced power;”270 so, for Nietzsche, intoxication is the feeling of power, once it has increased past a certain point so it is enhanced. It is a positive feeling of greater action and motion. This idea is clearly linked to power and to pleasure, as it is a pleasurable feeling and a powerful one. “The condition of pleasure called intoxication is precisely an exalted feeling of power – The sensations of space and time are altered: ... strength as a feeling of dominion in the muscles, as suppleness and pleasure in movement,”271 Nietzsche further refines his definition of intoxication, stating that it is a condition of pleasure which is an enhanced feeling of power. This power is felt through the muscles as power, suppleness and pleasure in movement. The fencer will be familiar with this form of intoxication when they have a sword in their hand, and things are just going well for them, the sword is “talking” to them, as if the fencer and sword are one. The commonly known idea of intoxication is in regard to drunkenness. This has its place, and is also addressed by Nietzsche, especially as a way to look away from a person’s suffering and to lose oneself, “It is drunken joy to the suffering one to look away from one’s suffering and to lose oneself.”272 This form of intoxication serves a purpose. It is not only those who are ill or who are in pain that can benefit from intoxication. Those who hold high levels of power can benefit from intoxication. “The festive mood. It is to precisely those people who strive most hotly after power that it is indescribably pleasant to feel themselves overcome! Suddenly and deeply to sink into a feeling as into a whirlpool! To let the reins be torn from one's grasp and to look on at a movement going who knows where! Whoever it may be, whatever it may be, that does us this service - it is a great service: we are so happy and breathless and feel around us an exceptional silence, as though we were at the midpoint of the earth. ... There is in this happiness a relaxation of tension, a throwing-off of the great burden, an effortless falling as though by the pull of gravity.”273 - To have the reins taken away and to be set adrift, when the individual is usually the one in control, is a pleasant feeling. This is the service, relaxation in which the powerful can feel pleasantly overcome at a festivity, and is not taken for granted. This needs to be amongst people they can trust and preparation is required, but the result and release of burden even for a small period of time is beneficial. The artist looks at the world differently and as a result, “their [artist] lives must contain a kind of youth and spring, a kind of habitual intoxication.”274 This is the way that they can see the world differently to other people, and express in their art. Not all intoxication is of assistance, some is deliberate, so they may be deceived. While intoxicated, in most instances, the intellect is set free to wander and not be in control. This allows the mind to wander aimlessly without controls and restrictions imposed upon it. For relaxation this is helpful, for the artist this is also 270 ibid, p.428:811 Ibid, p.420:800 272 Nietzsche (2006), p.20 273 Nietzsche (1997), p.148:271 274 Nietzsche (1968), p.421:800 271 © Henry Walker 2020 Page 94 helpful. Where people deliberately do this, and remain so, they do not have to deal with things. This is not helpful or healthy. Such wandering allows the individual to be deceived and there are some who are happy this way. Happy to be Deceived “The peoples are so greatly deceived because they are always seeking a deceiver: that is to say, a wine to stimulate their senses. If only they can have that, they are quite content with bad bread.”275 These people are happy to be deceived. It allows them to deal with the bad things happening around them. This is a denial of reality and intoxication assists in this, it aids this greatly. It is also an aspect of fencing, especially in the modern world, that it takes away the outside world and focuses on what is happening in regards to the swordsmanship. The fencer could be accused of being “intoxicated by the sword”; in this case, the fencer forgets all their worries and focuses on their fencing. The issue with deceit is when they need to act, and they miss it, because of the deception. Creation “Why is all activity, even that of sense, associated with pleasure? ... because all doing is an overcoming, a becoming master, and increases the feeling of power? – Pleasure in thinking. – Ultimately, it is not only the feeling of power, but the pleasure in creating and the thing created; for all activity enters our consciousness as consciousness of a “work”.”276 The greater pleasure is found in activity, due to the pleasure of overcoming, and creating. Creating is demonstrating power because it is overcoming. Pleasure is taken in the creation activity, the creation, and even the thoughts which go toward it as it is consciously moved toward a goal. This idea of overcoming is often misunderstood as being related purely to physical conquest and personal ego, but there is so much more. “Misunderstanding of egoism – on the part of common natures who know nothing whatever of the pleasure of conquest and the insatiability of great love, nor of the overflowing feeling of strength that desires to overpower, to compel itself, to lay to itself to its heart – the drive of the artist in relation to his material.”277 When people think of conquest, they think of overwhelming another group of people or a nation. The conquest Nietzsche addresses is the personal conquest, the overpowering of the self. People misunderstand the pleasure of conquest in overcoming obstacles, the great pleasure that results from the drive of the artist, and the compelling conquest of artist over materials. Here victory is not gained over others, but over the self, over inanimate objects and obstacles. 275 Nietzsche (1997), p.110:188 Nietzsche (1968), p.349:661 277 ibid, p.467:873 276 © Henry Walker 2020 Page 95 The greatest victory a fencer can have is not over an opponent, but over themselves. This should be the goal of the fencer, not to be the best among others, but to be the best that you can be, measured only against yourself, to better than your former self. The self is the greatest opponent anyone will face. The issue is there is a direct relationship between the amount of pain and pleasure felt. The pleasure is a feeling of this ‘will to power’ by overcoming an obstacle, if pleasure is to be great so must the pain and tension.278 This means that if the pleasure is to be great in overcoming an obstacle then the pain and tension which precedes the overcoming will also be great. The pain and tension in attempting to overcome the obstacle is relative to the pleasure from overcoming the obstacle. The same relationship is found in creation due to the obstacles to it. There is also a great easing of suffering on the achievement of creation. “Creating – that is the great redemption from suffering, and life’s becoming light. But in order for the creator to be, suffering is needed and much transformation.”279 There is an inherent amount of pain required in creation, Nietzsche supports this idea in part, but he also states that the achievement of creation will also be the redemption from the suffering. So, creation both causes suffering and takes it away. Displeasure “the innermost essence of being is will to power, if pleasure is every increase of power, displeasure every feeling of not being able to resist or dominate;”280 To understand pleasure properly, it is necessary to understand displeasure. Nietzsche discusses this concept in his Will to Power (1968) and surmises it as not being able to resist or dominate. Much of the discussion of pleasure has been discussing overcoming; displeasure is the resistance to such overcoming. Resistance must grow against an increasing will placed against it. “The measure of failure and fatality must grow with the resistance a force seeks to master; and as a force can expend itself only on what resists it, there is necessary an ingredient of displeasure in every action. But this displeasure acts as a lure of life and strengthens the will to power!”281 The higher an individual aims the more resistance they will feel, and thus, the more potential for failure, and displeasure as a result. This displeasure, as Nietzsche would put it, and potential for failure, is what lures people to take the challenges as it strengthens their will. It is the lure of life as the increasing resistance only results in an increase in victory when they are overcome. “Displeasure, as an obstacle to its will to power, is therefore a normal fact, the normal ingredient of every organic event; man does not avoid it, he is rather in 278 ibid, p.347:658 Nietzsche (2006), p.66 280 Nietzsche (1968), p.369:693 281 ibid, p.369:694 279 © Henry Walker 2020 Page 96 continual need of it; every victory, every feeling of pleasure, every event, presupposes a resistance overcome.”282 Displeasure is necessary as an obstacle. It is required so the individual has an obstacle. Every instance of overcoming requires an obstacle. Even in the instances where the obstacle is not overcome, there is always the second, third and further attempts to drive toward victory. Displeasure is necessary to drive the will and find its limit. There are two forms of displeasure 1) obstacle and 2) exhaustion; first stimulates an increase of power, second over-expenditure of power; inability to resist is displeasure, pleasure only found in sleep.283 The two forms of displeasure serve as two different methods where the will is tested. First for repeated attempts at a task, and the second to find pleasure in sleep, thus with the lack of power, it is ironic that pleasure can be found with an over-abundance of power and also a lack of power also. Passion Passion, most commonly thought of, is directed toward matters of emotion. In regard to Nietzsche’s discussion of passion, it is a passion for knowledge which is being discussed. Also the drive for some aspect of life, for the most part people have, but which they never really base their lives. Accordingly, Nietzsche states that, “we consider passion a privilege,”284 it is a privilege of those who can follow them; a privilege of those with the resources to do so. More directly related to the subject at hand, is a passion for the art of swordsmanship, such a focus can alienate those who do not understand this focus. Excess “Excess is a reproach only against those who have no right to it; and almost all the passions have been brought into ill repute on account of those who wrote were not sufficiently strong enough to employ them -”285 An excess of passion is only a reproach against those with no right to it, and the bad names which are associated are the result of those who were not sufficiently strong to handle it. Such is the case of passion, a person who has the drive, and who can handle the pressure should follow their passion. People, who cannot handle pressure, should stay away and follow with interest, not negativity. Many do not understand where the passion for fencing comes from. It is, mostly, out-dated as a form of personal defence, and someone is unlikely to challenge a person to a duel with swords. But, for those with strength enough to handle the passion there are other benefits to be sought and found. Perhaps the best way, is to keep such a passion under control. Control “why should we have to say what we are and what we want and do not want so loudly and with such fervour? Let us view it more coldly, more distantly, 282 ibid, p.373:702 ibid, p.374:703 284 ibid, p.74:120 285 ibid, p.408:778 283 © Henry Walker 2020 Page 97 more prudently, from a greater height; let us say it, as it is fitting it should be said between ourselves, so secretly that no one hears it, that no one hears us! Above all let us say it slowly ... in the end I also write slowly. Nowadays it is not only my habit, it is also to my taste - a malicious taste, perhaps? - no longer to write anything which does not reduce to despair every sort of man who is ' in a hurry'.”286 Nietzsche encourages a colder, more measured approach. Things should be spoken in a normal voice so that all that need to hear will hear. Things need to be written slowly, with time taken, rather than quickly, so thought may be had about each element. The scientific approach needs to be taken, “the man of science has to be suspicious of all higher feelings, so greatly are they nourished by delusion and nonsense.”287 The scientific mind is careful and deliberate in its actions and conclusions. The emotions and the higher feelings are kept out of its decisions. This approach to fencing goes especially well with the Spanish schools, but is applicable to all forms of fencing. While a person can be passionate about their subject, when it comes to study and making conclusions, and performing the actions, a colder, scientific mind is required. Being led by the passionate, emotional mind can lead to false conclusions. Being led by the passionate side is also very exhausting. Entropy “Men who enjoy moments of exaltation and ecstasy and who, on account of the contrast other states present and because of the way they have squandered their nervous energy, are ordinarily in a wretched and miserable condition, regard these moments as their real 'self’ and their wretchedness and misery as the effect of what is 'outside the self’; and thus they harbour feelings of revengefulness towards their environment, their age, their entire world.”288 The fencer who has a disability will understand energy conservation. The passionate nature expends a lot of energy in contrasting states of victory and defeat, depending on the situation. Where a lot of energy and excitement is spent on victories, especially out of proportion to the victory, it will make the times of normality seem low, and times of negativity seem worse than they are. It is better that the passionate side is controlled. Victories should be celebrated, but in proportion to their result; so, lows do not seem so low. The problem is that the passionate side is unthinking, and will become uncontrolled. Uncontrolled Passion “All passions have a phase when they are merely disastrous, when they drag down their victim with the weight of stupidity — and a later, very much later phase when they wed the spirit, when they "spiritualize" themselves. Formerly, in view of the element of stupidity in passion, war was declared on passion itself, its destruction was plotted; all the old moral monsters are 286 Nietzsche (1997), p.5:5 ibid, p.25:33 288 ibid, p.32:50 287 © Henry Walker 2020 Page 98 agreed on this: il faut tuer les passions [tr. we must kill the passions] ... But an attack on the roots of passion means an attack on the roots of life:”289 Passion is unfortunately stupid, and will proceed along without thought of consequence, dragging the person down with this stupidity. This is noted in some of the less than thoughtful ideas fencers generate regarding ideas about techniques and weapon forms possible, or locations where a bout could take place. Later on, this passion will join the spirit and mind, and become more useful. Due to its stupidity, war was declared on passion. Hence, negative thoughts presented, and its end predicted by the moralists. To attack passion, is to attack life and its roots. So, passion must be guided, for it stirs great activity, and activity without guidance will lead to disaster. “Active men are generally wanting in the higher activity: I mean that of the individual. ... It is the misfortune of the active that their activity is always a little irrational.”290 The active man always wants more activity, and he is often a little irrational. Uncontrolled passion which is seen in activity and irrationality, both need an element of control for usefulness. The higher level of activity can be useful, so long as there is some direction. This high level of activity with irrational behaviour is often observed in enthusiastic fencers who are new to swordsmanship and who get distracted by every new thing they notice. Often a trainer or teacher needs to direct the student so their energy can be focussed. Activity is good for health, and so passion can be good for health. For Health “That something is a hundred times more important than the question of whether we feel well or not: basic instinct of all strong natures ... we have a goal for which one does not hesitate to offer human sacrifices, to risk every danger, to take upon oneself whatever is bad and worst; the great passion.”291 Passion creates health where something greater than our feelings of wellness is sought. The instinct of strong natures is to seek goals for which sacrifice is made willingly for the benefit of others. Through their passion for their goal, health is created through the will to continue the search for greater understanding. The older fencer and those who have a disability understand this in their pursuit of fencing. They fence regardless of the pain which they may feel, and seek the art of fence in their training. This is more important than whether they feel well or not. Through this demonstration of will, they continue their search and improve their condition. Accordingly, the search for truth in the art of fence brings health through its passion. “the dominating passion, which even brings with it the supremest form of health; here the co-ordination of the inner systems and their operation in the service of one end is best achieved -”292 289 Nietzsche (1895), para.1 Nietzsche (1996), p.132:283 291 Nietzsche (1968), p.19:26 292 ibid, p.408:778 290 © Henry Walker 2020 Page 99 The inner being of the individual is co-ordinated toward the passion they have set their mind. All of their being has been set concerning servicing this passion, the result being the body and mind end up focussed and healthier than if only their health was the focus. Focus toward a goal with passion brings greater results than simple focus toward health. Whether or not this focus will be maintained depends on whether an indelible first impression that cannot be escaped is made, so that the focus and passion remains. First Impressions “Whether or not our passions glow red hot and direct the whole course of our life depends on whether or not we have had certain painfully affecting sights and impressions -”293 Whether or not a passion drives the entire life of the individual depends on the first impression created. This impression must be made so they can have such focus that nothing else appeals. Such an impression and passion can be created by the art of fence and will drive them through their entire life. People who have been captured by such a passion find ways around and through, to continue with their passion regardless of the pain that they feel. They may seek it as evidence of their victory over the self. Longing for Feeling “Thirst for profound pain. - When it has passed, passion leaves behind an obscure longing for itself and even in departing casts a seductive glance. To be scourged by it must have afforded us a kind of joy. The milder sensations, on the other hand, appear insipid; it seems we always prefer the more vehement displeasure to a feeble pleasure.”294 The concept of searching for pain seems like an odd idea, but it can be explained. Nietzsche explains that when passion passes, it leaves behind a longing, and that mild sensations have no feeling to them. The result is the search for pain, the need for a real feeling rather than an insipid feeling. They would rather feel pain than nothing. The idea of killing that which is loved has the same idea. Love “Love's cruel notion. - Every great love brings with it the cruel idea of killing the object of that love, so that he may be removed once and for all from the wicked game of change: for love dreads change more than it does destruction.”295 The object of love is killed to save it from change, or really, to prevent it from changing. Once something is established in a way we like it, we like it left as it is. The idea it then may be changed is somewhat abhorrent to us, hence, the idea 293 Nietzsche (1996), p.45:72 ibid, p.192:606 295 ibid, p.279:280 294 © Henry Walker 2020 Page 100 presented. The pain of change is presented, and the question what is worse, the pain of change, or the pain of losing something loved. Women know when a man has a passion for something and whether she has a competitor for his love. “Without competitors. - Women can easily tell whether or not a man's soul has already been taken possession of; they want to be loved without competitors and resent the objects of his ambition, his political activities, his arts and sciences, if he has a passion for such things. Except, that is, if he shines on account of them - in that case they hope that a love-union with him will increase the amount they shine; if this is how things are, they encourage their lover.”296 Nietzsche states that a woman wants to be loved without competition, unless her man shines on account of the competitor, in which case she hopes her love for him will assist him to shine. Nietzsche did not have positive relationships with the women in his life; as such, his view of the relationship between woman and man is skewed. According to Nietzsche, so long as fencing makes you shine your relationship should be fine, but care should still be taken. The passion for fencing can cause problems in a relationship, as often the partner will not understand their aspirations, unless there is some end-goal which can be seen. “Just as mothers can really see and feel only the visible and palpable troubles of their children, so the wives of aspiring men cannot bring themselves to see their husbands suffering, in want or despised - while all this is perhaps not merely a sign they have chosen their life's course truly but actually a guarantee that their great goals must at some time or other be attained.”297 Nietzsche’s rather negative feeling toward women is expressed again with his negative feeling toward wives. That aside, he states they cannot see the pain of their aspiring men. While this is a sign that their course is chosen, but it is also a sign that a goal must be gained at some time. This means that there is the expectation there is some kind end-point to the aspiration, and the search is not endless. For the social and political endings Nietzsche is indicating, this is well and good. For the fencer, this may be somewhat more difficult, as the true fencer never really stops learning, searching, or perfecting their form; the goal is never attained. Through this process, opinions will be found and some may be adopted, the willingness to change when evidence is presented is important. Convictions “Opinions grow out of passions; inertia of the spirit lets them stiffen into convictions. - He, however, whose spirit is free and restlessly alive can prevent this stiffening through continual change, and even if he should be altogether a thinking snowball, he will have in his head, not opinions, but only certainties and precisely calculated probabilities.”298 296 ibid, p.153:410 ibid, p.159:434 298 ibid, p.203:637 297 © Henry Walker 2020 Page 101 Convictions go hand-in-hand with passions. Just as with passion, they can be problematic. Opinions come from passions, which stiffen into convictions; a free spirit prevents this stiffening through change. The problem with convictions is they harden, meaning they are difficult to move, even when countered by evidence. The passion takes control of the intellect to serve it, uses convictions, but does not submit to them. “that “enlightened despotism” exercised by every just passion. Such a passion tasks the intellect into its service; it has the courage for unholy means; it removes scruples; it permits itself conviction, it even needs them, but it does not submit to them.”299 The intellect serves passion. This is evident in the case of a passion for fencing as it studies theory and practice, the science of fencing. Here, intellect is required. Nietzsche states courage is used for “unholy” means, to push the individual past points where they would normally stop. It removes scruples to continue the search, regardless of the result, permitting convictions but not needing or submitting to them. The fencer should always keep an open mind in research and be aware of their proclivities toward ideas, thus convictions; these are rigid and can cause issues. To free oneself of convictions a person could renounce passion, but this has its own issues. Renunciation “Danger in renunciation. - We must take care not to establish our life on too narrow an area of desires: for if we renounce the joys that position, honours, companionship, sensual pleasures, comforts, the arts afford, the day may come when we discover that through doing without these things we have acquired for a neighbour, not wisdom, but boredom with life.”300 Passions can cause the formation of convictions, and people to go uncontrolled. So there is the idea that passions should be renounced. If there is no passion, there is no joy and no pleasure so wisdom is not attained, but boredom with life results. Renunciation of passion does not lead to wisdom; it leads to existing without life. Passion is life; there must be passion in life to make it worth living. For the fencer, there must be passion to keep the fencer going when lessons and drills seem boring, or the body starts to ache, or the theory becomes increasingly technical. The passion for the art of fencing is one of the driving forces that will keep the older, or fencer with illness, going. 299 300 Nietzsche (1968), p.505:963 Nietzsche (1996),p.290:337 © Henry Walker 2020 Page 102 The Method The purpose of this section is to examine how the older fencer and fencer with infirmity will continue to fence regardless of their condition, what tools are used. Previous parts have considered fencing, the self, the opponents, and reasons fencers fence, and continue to fence. The following discusses the method how fencers, with these opponents present, continue to fence, not only against them, but embracing them, using their presence as power. When will is discussed, there are all sorts of words associated, and many of these will be appropriate. For Nietzsche, the most important is the ‘will to power’. This is how the will gives the power to act. Many will call this willpower. The will is the core principle; it is what gives power to move through those difficult moments when all others have stopped. The will, when utilised effectively, is very powerful. To use the will, first, the individual needs courage to stand against the opponents present. These opponents may not be people, but things, as have been presented. For the chronically ill fencer, their illness is the main opponent and the one which they fight even when alone. It takes courage to stand against this opponent. There are different types of courage, each must be recognised for its worth. Each is equally worthy of respect. Courage is one of the greatest keys to success, but courage can only be harnessed through will. Will The will, or ‘will to power’, or willpower, is a concept essential to understanding Nietzsche. It is also a powerful concept that can be used to the advantage of the fencer. ““Willing”: means willing an end.”301 There is always some end in mind when the will is employed; the individual uses their will toward some goal. For Nietzsche the primary goal is power, “What is “active”? – reaching out for power.”302 In all explanations given, an element of power is always sought, so the will is used in seeking power, and seeking power is achieved through activity. It may not be power to influence others; it may be merely to increase personal power and activity. Nietzsche finds the concept of increasing the self through will to be of elementary necessity. Becoming ‘Becoming’ is a concept Nietzsche uses and is achieved through will. “Becoming as invention, willing, self-denial, overcoming of oneself: no subject but action, a positing, creative,”303 ‘becoming’ is a process of positive activity to become a better individual, to become the person who the individual should be. The fencer it is the willing to become the best fencer in theory, and practice, that they can be. It is a positive process, but takes will to achieve. Liberator The will breaks the prison of suffering and brings joy. “Everything that feels, suffers in me and is in prison; but my will always comes to me as my liberator and bringer of joy.”304 This is Nietzsche’s approach to the will; it is a liberator of the body and mind from illness. The challenge of illness is the greatest challenge the will can 301 Nietzsche, Friedrich (1968) The Will to Power: A New Translation by Walter Kaufmann and R.J. Hollingdale, Vintage Books, New York, p.150:260 302 ibid, p.347:657 303 ibid, p.331:617 304 Nietzsche, F. (2006) Thus Spoke Zarathustra: A Book for All and None, Cambridge University Press, Cambridge, p.66 © Henry Walker 2020 Page 103 face. The will can keep the fencer going when every other part of their body says to stop or there is no way through. The will has the strength to challenge the way things are, to bring to fruition the way things could be. The Challenge “That one stakes one’s life, one’s health, one’s honor, is the consequence of high spirits and on overflowing, prodigal will: not from love of man but because every great danger challenges our curiosity about the degree of our strength and our courage.”305 Having high spirits results in high stakes laid. Every challenge to curiosity about the degree of strength or courage is a challenge to the will that cannot be denied, regardless of potential danger. The will in highly spirited individuals is strong and will stake them against any challenge. The result being the individual is even stronger, regardless of the result. Nietzsche was the one who stated, “what does not destroy us makes us stronger”306. This idea has been changed to “what does not kill us makes us stronger” and similar sentiments. They all point to the concept that one who survives an incident is stronger after the incident rather than weaker, regardless the result, because they survived it. Medically, this makes sense, when we are infected by an organism and our body defeats it, antibodies are built. There is always the question, how to become stronger so the first incident does not destroy us. The fencer becomes stronger by learning from their defeats, learning the techniques that struck them, or learning which techniques need improvement. How to Become Strong Thus far only vague impressions about how to become strong have been given, and Nietzsche notes this, “How does one become stronger? – By coming to decisions slowly; and by clinging tenaciously to what one has decided. Everything else follows.”307 According to Nietzsche, the essence of being stronger in will is: make decisions slowly, but to stick to them once they are made. The first part ensures that the decisions are not made rashly; the second reduces changeability, thus being steadfast in the response to challenges. Some have the temperament and nature which drives them toward danger rather than away from it. “If one has the temperament, one instinctively chooses what is dangerous;”308 there are many reasons that a person may put themselves in harm’s way. There is no real difference in the value of each individual life in its foundation, the difference is in how the life is lived; a life well-lived by a person who takes on dangers, who lives using their will, is fulfilled. The fencer lives this life, taking on dangers, even if they are simulated, by living by the sword. The weapons may be simulated, but there is always the chance of injury involved. This shows some of the character of which Nietzsche speaks. He also speaks of the challenge to the intellect, which the medieval and Renaissance martial arts surely do offer. There are always sacrifices made, each is made when a 305 Nietzsche (1968), p.499:949 ibid, p.493:934 307 ibid, p.485:918 308 ibid, p.490:929 306 © Henry Walker 2020 Page 104 decision is made, in the choice to fight or not, fighting enriches the individual and strengthens them against onslaught. Hardening through Fighting “I should not like to undervalue the amiable virtues; but greatness of soul is not compatible with them. Even in the arts, the grand style excludes pleasing. In times of painful tension and vulnerability, choose war: it hardens, it produces muscles. The deeply wounded have Olympian laughter; one has only what one needs to have.”309 War hardens the individual and produces muscles that protect the body. Fighting of all kinds exercises the mind and body, and forces it to work as one. It is one of the greatest advantages of the fencer as the fencer has chosen a pursuit that tests the mind and body and hardens it against attack; such efforts can only make the individual stronger. The body is prepared by physical onslaught, so too is the mind prepared by similar onslaught, but it must deal with the consequences of the physical attacks. “A full and powerful soul not only copes with painful, even terrible losses, deprivations, robberies, insults; it emerges from such hells with a greater fullness and powerfulness;”310 The powerful individual not only survives the onslaught of the outside world against their body and mind, but grows stronger because of it. Attacks strengthen the body, will and mind against future attacks, making it more difficult for the individual to be defeated. Training for such incidents is beneficial. Just as the fencer trains for tournament and other contests of arms, so too can the mind be trained against attacks. The benefits of this outweigh the price paid, and the benefits gained from surviving an encounter prepared will outweigh it even further. The Price Paid “In general, everything is worth as much as one has paid for it. This does not hold, to be sure, if one takes the individual in isolation; the great capabilities of the individual are utterly out of proportion to what he himself has done, sacrificed, and suffered for them.”311 Nietzsche states that the capabilities earnt are not out of proportion to what the individual has “paid” for them. Some may disagree with this assertion, but if we consider the sort of capabilities we have, and what it cost us to gain them, the price paid was not as great as compared to the potential of the skills received. Some skills do cost a lot of pain, tears and effort, but they serve us from the time learned until the end of our days, so long as they are maintained. Only when physical rewards are examined, these rewards may not appear to be what they were paid for. 309 ibid, p.535:1040 ibid, p.532:1030 311 ibid, p.508:969 310 © Henry Walker 2020 Page 105 Tournaments should never be valued on the prizes given at the end, but in the experience gained during. We can examine things from many different perspectives. We can see what we have gained and see what it has attained us, and we can see what we have gained and what it cost us. These are two very different ways of looking at the value of something. Freedom is one of the things which is paid and fought for. Freeman: The Warrior “My conception of freedom. — The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it — what it costs us. ... And war educates for freedom. For what is freedom? That one has the will to assume responsibility for oneself. That one maintains the distance which separates us. That one becomes more indifferent to difficulties, hardships, privation, even to life itself. That one is prepared to sacrifice human beings for one's cause, not excluding oneself. Freedom means that the manly instincts which delight in war and victory dominate over other instincts, for example, over those of "pleasure." ... The free man is a warrior. ... How is freedom measured in individuals and peoples? According to the resistance which must be overcome, according to the exertion required, to remain on top. The highest type of free men should be sought where the highest resistance is constantly overcome: ... First principle: one must need to be strong — otherwise one will never become strong.”312 Things are sometimes valued by what a person has paid for them, rather than what a person has attained for the same price. With regard to capabilities earned, the price is cheap. The will makes us stronger, but it must be tested to become stronger. Without the requirement to become stronger, there will be no need to become stronger, hence the necessity of challenges. Freedom is found in overcoming. Accordingly, it is a warrior spirit. To find the greatest overcoming we must look for the greatest resistance; this is the essence of freedom. The drive for overcoming is what drives the exceptional individual to find the greatest challenges and defeat them; then search for more. This is the ‘will to power’, an endless drive. All fencers need to harness this drive to progress and succeed. There needs to be a reason for the will to be set in motion. Dissatisfaction drives to create stimulus to life, rather than disgust with it, and so passion for life and will is created.313 An individual looks at their situation and is dissatisfied with it, so looks to change it. This is more the impetus of the will to create a drive for change than disgust, which wants to destroy and start over again. The fencer will examine their skill and find dissatisfaction with their current skill level; the stimulus is to increase their skill level. This is a drive for power not “happiness”,314 even if it is simply to gain control of an aspect of the individual’s life. The power gained for the fencer, is the power to control the bout, their training, and experience. This impetus for change must gain momentum and momentum against indifference, which has strength of its own. 312 Nietzsche, F (1895) Twilight of the Idols, http://www.handprint.com/SC/NIE/GotDamer.html, para.38 313 Nietzsche (1968), p.370:697 314 ibid, p.374:704 © Henry Walker 2020 Page 106 Indifference “To be indifferent — that too is a form of strength — for that we are likewise too old, too late. Our morality of sympathy, against which I was the first to issue a warning — that which one might call l'impressionisme morale — is just another expression of that physiological overexcitability which is characteristic of everything decadent.”315 There are those who want us to react and to stand against every issue that crosses our paths. Doing so would mean declaring against issues where there is no fight to be won, and no reason, or no point in fighting. Presenting indifference to these battles and affronts shows strength. Choosing battles which can be won, or even simply the right battles, i.e. ones where the contest against the other is for a purpose or reason, is an essential skill for the individual with limited energy. To be unmoved in these situations; shows strength. Choosing bouts, and opponents, where the fencer will gain the most from the experience is an expression of this strength. There are others who will not see it this way. The value of the situation must be taken into account before confrontation is made. Value The concept of value in our monetized world is often based on how much something is worth in a financial sense, but there are other concepts of value which are just as, if not more, important. Value comes from what has been invested in something; from this we can gain power. “We have invested things with ends and values: therefore we have in us an enormous fund of latent force:”316 this is because when the thing is affected by another effect; those, to whom it has value, will react and respond to it. This force is a form of will found in the value of a thing. Such value can be observed in virtues. “Virtue as pleasure in resistance, will to power. Honor as recognition of the similar and equal-in-power.”317 The values seen as important are perceived as virtues of the individual, these virtues are used to resist in the ‘will to power’. Pleasure is gained in such fashion. Honour is the recognition of these virtues among equals. These virtues are more valuable to some than any financial gain, due to the force behind them. Honour should be a concept the fencer is attuned with, have some understanding with, and hold to high value. Those with the highest virtues are seen to have the strongest wills of all, and consequently the greatest honour. The Strong Will “Nothing more delightful grows on earth, ... than a tall, strong will: that is the earth’s most beautiful plant. An entire landscape is invigorated by one such tree.”318 The strong will is a delightful thing, as it is not only a benefit to a person, but to those around them. The individual will perform feats which inspire others, and have a character others will follow. There are personal benefits as well, “whoever 315 Nietzsche (1895), para.37 Nietzsche (1968), p.150:260 317 ibid, p.148:255 318 Nietzsche (2006), p.227 316 © Henry Walker 2020 Page 107 has preserved, and bred in himself, a strong will, together with an ample spirit, has more favorable opportunities than ever.”319 The strong will gives more opportunities because the individual has the strength to take on more daunting challenges than others, and succeed at these challenges. This strong will imbues the individual with a character and spirit of leadership. Accordingly, the individual puts themselves in a position to lead. The will on its own is not enough, they always want more. The mere possession of a strong will is not enough. “Abundant strength wants to create, suffer, go under:”320 the strong will wants to be used, and seeks out challenges. The strong will is of a kind, that lethargy and relaxation is not its way. There is always something to do, and some challenge to face. This is the character of an active individual, the individual who is always doing something, whether it involves the mind or the body. “How did I bear it? How did I overturn and overcome such wounds? How did my soul rise again from these graves? Yes, there is something invulnerable, unburiable in me, something that explodes boulders: it is called my will. Silently and unchanged it strides through the years. It wants to walk its course on my feet, my old will; its mind is heart-hardened and invulnerable.”321 Achievement is made through the will. This way an individual overcomes adversity to come out on top where others have not prevailed. The will is the reason the individual proceeds forward steadily toward their goal, regardless of the challenges that stand in front of them. This is the will that stands against all. “Yes, to me you are still the shatterer of all graves: Hail to you, my will!”322 The fencer who possesses such a character is undaunted by any challenge put before them, and seeks further challenges. They seek the true skills of fencing in what they do. The creation of such a will is a process; it does not just happen. Creation For the fostering of the will, Nietzsche would have a form of asceticism return. “I also want to make asceticism natural again: in place of the aim of denial, the aim of strengthening; a gymnastics of the will;”323 asceticism used as tool to strengthen the will. Asceticism being a life of simplicity without any of the luxuries, so the body gets used to hardness and so does the mind. In creation of the strong will, focus is required, “coordination under a single predominant impulse results in a “strong will”: ... the precision and clarity of the direction.”324 There must be movement under a single dominant direction resulting in strong will, and precision in direction. The individual must focus on the direction they want to go; being aimless and directionless is not conducive to the development of a strong will. “Where there is will to beget. And whoever wants to create over and beyond himself, he has the purest will.”325 The will to create is the purest will. The 319 Nietzsche (1968), p.79:128 ibid, p.129:222 321 Nietzsche (2006), p.87 322 ibid, p.88 323 Nietzsche (1968), p.483:915 324 ibid, p.28:46 325 Nietzsche (2006), p.96 320 © Henry Walker 2020 Page 108 fencer must focus on their fencing to develop a strong will, focussed so they cannot be swayed from their path. The individual needs to focus on the creation of a strong will, but also the creation of a stronger self, not just physically, but mentally. Causality “The stronger will directs the weaker. There is absolutely no other kind of causality than that of will upon will.”326 This is the simplest and most essential form of causality, the causality of will. The one who has the stronger will directs the weaker. The fencer with the greater force is most often beaten by the fencer with the greater skill. The fencer with the greater will is most often victorious because they find a way. The development of a strong will is useful because it drives through those times when things seem difficult or when skill seems to plateau. It is these times when the strong will is essential to drive on through and continue. The fencer with a chronic illness, physical issue, or older fencer, has even more use for a strong will as it gives them the will to continue, even when the body is failing them. Frenzy Frenzy. There are some ideas which are instantly associated. Out of control is one. “Frenzied attack” is an expression which is a favourite of the media when discussing murders or muggings. These are not the only ideas that “frenzy” should bring to mind; there is also frenzy of activity. “Toward a psychology of the artist. — If there is to be art, if there is to be any aesthetic doing and seeing, one physiological condition is indispensable: frenzy. Frenzy must first have enhanced the excitability of the whole machine; else there is no art. All kinds of frenzy, however diversely conditioned, have the strength to accomplish this: above all, the frenzy of sexual excitement, this most ancient and original form of frenzy. Also the frenzy that follows all great cravings, all strong affects; the frenzy of feasts, contests, feats of daring, victory, all extreme movement; the frenzy of cruelty; the frenzy in destruction, the frenzy under certain meteorological influences, as for example the frenzy of spring; or under the influence of narcotics; and finally the frenzy of will, the frenzy of an overcharged and swollen will. What is essential in such frenzy is the feeling of increased strength and fullness.”327 Frenzy is necessary to the artist. It is necessary for enhancement of the mind to enhance its state to where the overactivity of the mind produces creativity. Frenzy can be used in the study of materials where the mind is active enough to read them, and in a state of excitement, so processes the information with greater clarity. This frenzy brings with it an increased ability and fullness. The frenzy in this instance is usually created from a revelation of something discovered within the art or science of fencing. This creates an excited or frenzied state that is taken advantage to learn and absorb more information. “In this state [frenzy] one enriches everything out of one's own fullness: whatever one sees, whatever one wills, is seen swelled, taut, strong, 326 327 Nietzsche (1968), p.347:658 Nietzsche (1895), para.8 © Henry Walker 2020 Page 109 overloaded with strength. A man in this state transforms things until they mirror his power — until they are reflections of his perfection.”328 The state of frenzy enriches the focus of study and the power of the will through the frenzy. The will in this state is strong; and even stronger than it usually is. This condition should be taken advantage of, so tasks can be completed, or projects inspired and started, as these will be enriched with the power of the frenzy. The fencer should take advantage of the frenzy, regardless of the price it may extract later on. The enrichment of the ‘will to power’ is strong. Everything has a price and it must be paid, but we must make sure it is worth paying the price, so we are willing to pay it again and again. The Pain of Greatness “In this way the gods justify the lives of men because they themselves live it— that is the only satisfactory theodicy! Existence under the bright sunshine of such gods is experienced as worth striving for in itself, and the essential pain of the Homeric men consists in the separation from that sunlight, above all in the fact that such separation is close at hand, so that we could say of them, with a reversal of the wisdom of Silenus, “the very worst thing for them was to die soon, the second worst was to die at all.” When the laments resound now, they tell of short−lived Achilles, of the changes in the race of men, transformed like leaves, of the destruction of the heroic age. It is not unworthy of the greatest heroes to long to live on, even as a day labourer. In the Apollonian stage, the “Will” so spontaneously demands to live on, the Homeric man fills himself with that feeling so much, that even his lament becomes a song of praise.”329 Nietzsche examines the lives of heroes and the Homeric age, the pain for them was that they had to die, thus there was the pain of the short life of Achilles. When life is examined later, it talks of the lack of heroes, and that heroes turn into ordinary men again, rather than dying heroically. From the Apollonian perspective, the will demands that a man lives on; the Homeric man, still resident deep in the modern man, wanting to die heroically; so much that his pain becomes positive. Such pain is the price of the true ‘will to power’ and greatness, fighting between the natures of what was, and what is. The fencer has a similar fight, there being few opportunities to die heroically at the sword’s point.330 So instead, having to endure and live on, and continually demonstrating their skill and fortitude. While this pain is the price of will and power, it is a price which is paid freely. “The contradictory ecstasy born from of pain spoke of itself right out of the heart of nature.”331 Pleasure born of the pain using the will, is the price which is paid. The strong-willed individual looks at challenges and knows the struggle to achieve them will bring pain, but it will be the pain toward overcoming, thus victory. A price willingly paid. 328 ibid, para.9 Nietzche, F. (2003) The Birth of Tragedy, Blackmask Online (http://www.blackmask.com), Translated by Ian C. Johnston, para.3 330 It should be noted at this point that I do not think that this is necessarily a bad thing. The consideration of engaging in a situation with sharp swords is not something to be taken lightly. 331 Nietzsche (2003), para.4 329 © Henry Walker 2020 Page 110 “The magnificent capability of the great genius, for whom eternal suffering itself is too cheap a price, the harsh pride of the artist—that is the content and soul of Aeschylean poetry; whereas, Sophocles in his Oedipus makes his case by sounding out the victory song of the holy man.”332 For greatness, or genius as it is often called, suffering and pain is a cheap price, because it is measured against what is gained, rather than what is achieved. Lessons are gained, where an end may be achieved. This is measured against the harsh pride of the artist, in which all must be perfect, and this is the price which must be paid. The achievement, rather than the result is the benefit. Nietzsche says it is the victory of the holy man who attains both because he suffers for what he does and also gains perfection in his art. Pain: a hard teacher, but one whose lessons are well-learnt. The pain of the fencer is found not only in the strikes of the opponent which slip through the fencer’s guard, but in the anguish of misinterpreted texts; of realisations about aspects of the science of fence; of redefining aspects of fencing which need re-interpretation; and the hours of physical and mental labour which go into drilling and bout in the search to blend science and art into one, a goal which is rarely possible to completely achieve. How then can we assess humanity? How can we assess individuals amongst humanity? Human Assessment “I assess a man by the quantum of power and abundance of his will: not by its enfeeblement and extinction; I regard a philosophy which teaches denial of the will as a teaching of defamation and slander -”333 How should a person be assessed? An individual should be assessed on the level of power, and amount of their will, not how feeble that they are, or its absence. Nietzsche goes further to say that the denial of the will is slander and defamation. He was a very supportive proponent of the will of the individual. To Nietzsche, the will is the individual’s driving force and the primary determining factor how far an individual will go with a project. His idea of will goes hand-in-hand with the idea of endurance and the ability of the person to fight through adversity. “One cannot have too much respect for man when one sees how well he understands how to fight his way through, to endure, to turn circumstances to his own use, to overthrow his adversaries;”334 The person who endures and turns circumstances to their advantage, then uses it to overthrow their adversaries, deserves respect. They should be assessed as having a great will and therefore power, regardless of their political or social standing. The power which is being discussed is personal power, the power to go through, regardless of the situation the individual finds themselves in; an individual with great reserves of strength. The fencer, who achieves has this power and great reserves of it to endure. Here is a demonstration of will and this fencer should be 332 ibid, para.9 Nietzsche (1968), p.206:382 334 ibid, p.183:335 333 © Henry Walker 2020 Page 111 assessed on this basis. Weakness is also related to will, or the lack of will to be more precise. Weakness “Man, imprisoned in an iron cage of errors, became a caricature of man, sick, wretched, ill-disposed toward himself, full of hatred toward himself, full of mistrust of all that is beautiful and happy in life, a walking picture of misery:” 335 Weakness can be heaped on an individual and trained into them. This is especially if they are judged by their errors rather than their achievements, everything becomes negative in their life; and they become mistrustful and miserable toward everyone. Their weakening results in their becoming even weaker in will. This person is wretched and infects people around them. Such weakness is noted and demonstrated in fear. “Fear of the senses, of the desires, of the passions, when it goes so far as to counsel us against them, is already a symptom of weakness: extreme condition always indicate abnormal conditions.”336 Fear of desires and passions, especially when the mind counsels against them, is a sign of weakness. These aspects of life involve a certain amount of risk in their endeavour, while reward is also present. To have a mind against taking advantage of them is a sure sign of weakness. This is a mind which is in a pit of weakness where the mind rebels against what will make the individual feel positive. Such fear is also a fear of letting go; some are addicted to being in their despair that they refuse to let go. Weakness of will is the prime founder of all forms of weakness presented thus far. “The same means in the fight against a craving — castration, extirpation — is instinctively chosen by those who are too weak-willed, too degenerate, to be able to impose moderation on themselves; ... the weakness of the will — or, to speak more definitely, the inability not to respond to a stimulus — is itself merely another form of degeneration.”337 The inability to respond is a form of degeneration and demonstrates a lack of will. The removal of temptations as a means of fighting against cravings is a choice made by those who are too weak-willed to resist temptation. Such weakness demonstrates a lack of will, and it must be strong for an individual to achieve. A strong will knows moderation and can control urges and cravings using them to drive to excel. The individual must start with a strong will, and not weakness, to achieve their goal. “Everything done in weakness fails.”338 A beginning, which begins in strength, is more likely to succeed. All weakness comes from a weakness of the will of the 335 ibid, p.214:397 ibid, p.408:778 337 Nietzsche (1895), para.2 338 Nietzsche (1968), p. 28:45 336 © Henry Walker 2020 Page 112 individual.339 The individual must stand strong against adversity and strengthen their will so no submission is permissible. Stand Strong “One must take one’s courage and severity so far as to feel such a submission as a disgrace. Not to live with two different standards! – Not to separate theory and practice!”340 There should be no difference between theory and practice. The two should be the one and the same, judged by the same standards. This is an enormous task as theory does not always conform to the practical world with an uncooperative opponent, and with all the variables present. The fencer must harden their will and to drive toward the goal of theory and practice being one, as the ultimate expression of their art. To express its impossibility is to express a lack of will. Use the instinct it is natural like the foundation of the principles. Use Instinct “Every mistake (in every sense of the word) is the result of a degeneration of instinct, a disintegration of the will: one could almost equate what is bad with whatever is a mistake. All that is good is instinctive — and hence easy, necessary, uninhibited. Effort is a failing:”341 What is good is instinctive, it is not is forced. So, it takes effort to fail. This can be observed in trained instinct where training takes over, the actions are smooth and effective; where they are forced, they are often rough and ineffective. If the action has to be forced, and is not natural, it is likely that there is something wrong, either with how the action is being performed, or it has been trained. Skills need to be trained so that they become natural and accordingly a part of instinct. This is trained instinct, and so follows Nietzsche’s idea of the use of the will. The performance of actions should be a performance of will. Unfortunately, there will be those who will be jealous of those with a strong will and will respond with malice. Malice “To kill me they strangled you, you songbirds of my hopes! Yes, at you, my dearest ones, malice always shot its arrows – to strike my heart! And it struck! For you were always closest to my heart, my possession and what possessed me: for that you had to die young and all too early!”342 The will is assisted by hope, because where there is hope, there is the belief in success. Through hope the individual puts their will into motion. Hope is often killed by malice. There are those who would strike at the individual’s heart to dash their dreams and hopes, simply because they cannot have their own. The worst form of envy. It is best that these sorts of people are avoided. The fencer needs to strive in spite of the presence of these individuals, to seek their goals, to keep hope alive. 339 ibid, p.506:963 ibid, p.252:458 341 Nietzsche (1895), para.2 342 Nietzsche (2006), p.86 340 © Henry Walker 2020 Page 113 To defeat the malice of others and to defeat a person’s own fears one must have the will to carry on, even into the unknown. To the Unknown Fear has been spoken of previously as destroying and disrupting the will. Fear can also be a great motivator. Fear is found in what is unknown. “Fear you see – is our exception. But courage and adventure and pleasure in uncertainty, in what is undared”.343 If the individual has weakness, then fear is an aspect that prevents the individual from venturing in a direction. If they have strength of will, then the fear is just of the unknown, which is defeated by venturing and making it known. The fencer is armed through knowledge. This is gained through defeating the unknown, and defeats the unknown, thus fear. The fencer ventures into the unknown to gain knowledge to better their skill to make it known, so to defeat fear. This is a part of overcoming the self. “Will to thinkability of all being, that’s what I call your will! You first want to make all being thinkable, because you doubt, with proper suspicion, whether it is even thinkable. But for you it shall behave and bend! Thus your will wants it. It shall become smooth and subservient to the spirit, as its mirror and reflection. That is your entire will, you wisest ones, as a will to power; and even when you speak of good and evil and of valuations.”344 Nietzsche has a very positive outlook when it comes to the ability of the will; the will makes all that is thinkable, possible. The will moulds the mind and the body to what it requires to achieve what it wants to achieve. When the concept of good and evil come into the valuation, it is still a matter of whether it is possible. The possible for the fencer is what the mind can conceive and so train the body to do. The conception of good and evil in these techniques is hinged upon personal concepts of rules and honour rather than the techniques themselves and their possibility. The will bends the body and the mind, for the will is life. Will to Life The ‘will to power’ is the will to live life and demonstrate power, “this will itself, the will to power – the unexhausted begetting will of life.”345 The ‘will to power’ drives the will to life, as in life the individual searches for power. This power is the expression of life, and bound to those who have the will to take it and tame it, but the one and the other are not the same. For life is the use of will, and thus the gaining and demonstration of power. Will to Power “Only where life is, is there also will; but not will to life, instead – thus I teach you – will to power! Much is esteemed more highly by life than life itself; yet out of esteeming itself speaks – the will to power!” –”346 343 ibid, p.246 ibid, p.88 345 ibid, p.88 346 ibid, p.90 344 © Henry Walker 2020 Page 114 Nietzsche extolls the individual to live life well, because will is found in life, and the esteemed life has the greatest ‘will to power’. The esteemed life carries ‘will to power’ as the esteemed life strives for more and uses the will more than the average life, it demonstrates power. This is seen in service, to the self and to others. Even where the will is used in the service of another there is still the power of the will. “Wherever I found the living, there I found the will to power; and even in the will of the serving I found the will to be master.”347 There are times where serving is performed rather than being the master, here the ‘will to power’ is still found, consequently it is found all people with life, not just existence, but life lived. Service to another can be executed with will. The challenges are still present, and are still offered. The real evidence of the individual with the ‘will to power’ is not only found in the overcoming the self, or the completion of an achievement. It is found in the willingness, more, the need to find a greater challenge to complete. “When I have once overcome that challenge, then I want to overcome one still greater; and a triumph shall be the seal of my completion!”348 Each challenge is followed by another challenge, and a task does not qualify as a challenge unless it is greater than the previous one. The person with will is always on the search for a greater challenge. The fencer is on the search for greater improvement of their skill, and greater, to ensure that there is improvement. The same fencer is looking for greater knowledge to improve their ability and knowledge of the art of fencing. The path of the fencer is one that never ends and, accordingly, can be found to be an expression of Nietzsche’s ‘will to power’ in this sense. The search for truth, whether it is within the art of fence or without is a search worth embarking. Knowledge Knowledge gained about the science of fencing is only a step toward the performance of the fencer. Knowledge is only a part of the will. “And even you, seeker of knowledge, are only a path and footstep of my will; indeed, my will to power follows also on the heels of your will to truth!”349 The knowledge-seeker is only a part of the path of the will, to gain the will to truth. This is a part of the ‘will to power’, as knowledge informs the individual, gives them knowledge, and direction where the will should be directed. Such achievements in knowledge, will, and overcoming, especially of the self, need to be noted. “A tablet of the good hangs over every people. Observe, it is the tablet of their overcomings; observe, it is the voice of their will to power.”350 The ‘will to power’ is found in overcoming. Overcoming fuels the will and sets it toward greater challenges knowing what it has achieved already. The victory over the self is the greatest challenge and most difficult to achieve. Self-Overcoming “And for his sake and his kind I must complete myself; therefore I now avoid my happiness and offer myself to all unhappiness – for my ultimate testing and knowledge.”351 347 ibid, p.89 ibid, p.130 349 ibid, p.90 350 ibid, p42 351 ibid, p.129 348 © Henry Walker 2020 Page 115 The ultimate test is the victory over the self, thus, ‘self-overcoming’. This is the greatest test. Other challenges outside of the self against others are difficult. Due to the knowledge of the self, the self is the greatest challenge, and it is a challenge to test the limits of all. It is also the challenge upon which all challenges are based, as how is it possible to defeat the outside, if the inside is still rebellious? The fencer must master skills. The body must be taught to respond to different stimuli in different ways. This requires the fencer to write new neural pathways and develop new muscular reflexes. This is challenging the self at a physical level, but also a mental one. The fencer must also develop the mind to use the science of fencing and make it practical; hence there is an additional challenge of the mind. Challenges often test the will, and thus the self. This must be completed in an individual’s fashion. There are different paths to choose from, each is an individual choice. A person must complete the challenges which are laid before them, or that they seek of their own volition, in their own manner. They must surmount these challenges on their own. “If you want to climb high and beyond, then use your own legs! Do not let yourselves be carried up, do not seat yourselves on strangers’ backs and heads!”352 Something is not really achieved if the individual is carried by another. It is only attained if the individual works and uses their will to push through it. It would be better a person stay at a lower level that they have achieved themselves, than be carried by another to a greater height. Assistance may be rendered, but the work must be performed by the individual. An individual’s path must be chosen and followed. “A person’s stride betrays whether one is striding on his course:”353 a path which is forced or presented by another will never be as comfortable or natural as one which is found by the self. This is true for a person’s study, occupation and general path in life. This must be individually sought. The fencer must choose their path, and it must be chosen from the many different options available. The path must suit the fencer individually, meaning that the fencer must choose it, so it will suit them. A path may be indicated that may suit them, but they must choose it. Assistance may be offered, but they have to take the assistance and use the advice given. Sometimes the assistance and advice will not be taken and that is a choice too, but it is a choice for the individual, as are the consequences. Others Hurt “And when I did what was hardest for me and celebrated the victory of my overcomings; then you made those who loved me cry out that I hurt them most.”354 There are those who will accuse the individual of hurting others to gain their victories. When the individual manage to achieve the overcoming of themselves through the choices that they have made and the actions they have taken, rather than celebrating the victories, others will accuse the individual of hurting them in the process. It is a personal and individual struggle, and sometimes people have to be left behind, especially to push forward. 352 ibid, p.236:10 ibid, p.239:17 354 ibid, p.87 353 © Henry Walker 2020 Page 116 Some people’s attention will not be sought, and others will not be given attention. “And where there are sacrificing and favors and love-looks, there too is the will to be master.”355 Here too, the accusation of cruelty or hurting will be made. Such sacrifices need to be made for the benefit of the individual, to become master of the self, and become master of the will. The focus needs to be on the self. The person who chooses the path of the sword must choose what time they will spend in pursuit of the sword, and what time they will spend in other pursuits, knowing that it is their choice; understanding the consequences of the choices they make. Many will not understand the dedication required to pursue the path of the sword, and thus, will accuse hurt when achievements are made. For the fencer who wants to achieve, these are the hard choices which must be made. It is most important that the individual exists by their own law, understanding that this law is not for all. Travelling Alone “I am a law only for my own, I am no law for everyone. But whoever belongs to me must be of strong bones, also light of foot – – must be eager for wars and festivals, no gloomy Gus, no dreamy Joe, just as ready for what is hardest as for his festival, healthy and hale.”356 Zarathustra makes this statement, stating that his law is a law for himself, and not for everyone. The one who accepts it must accept the good with the bad; to accept the times of war as well as the times of celebration, both triumph and tragedy. All of the aspects of life are important. This law is for those who want to use their will and accept things the way they are, so they can become hard and their will strong, so they can overcome what faces them. Swordsmanship has many principles but only one main one, “strike without being struck”. This is the principle to which all fencers strive; to perfect it in their art. Sundry principles will be added to this, such as how their form of the art is to be performed, but the single principle is primary. Zarathustra’s approach is applicable, as the fencer must take the good with the bad, to learn from the mistake and repeat the good; to become stronger in will to perform the art with greater precision. This is the path of the true fencer. If the lives of true fencers of ages past are studied, it will be found that the most prolific had, for the most part, solitary lives due to their pursuit of the sword. Even those who truly love the fencer will sometimes not understand the choices made. Often the situation is in overcoming and through the use of the will and the power it possess, the individual will stand out from the crowd. This is the socalled lone hero figure; this is one who travels alone. “They wait; they look at everything that passes: no one approaches them with as much as a thousandth part of their suffering and passion, no one divines in what way they are waiting – At length, at length they learn their first piece of worldly prudence – not to wait anymore; ... to endure everyone, to endure everything – in short, to endure even a little more than they have endured so far.”357 355 ibid, p.89 ibid, p.231 357 Nietzsche (1968), p.509:971 356 © Henry Walker 2020 Page 117 Few understand the individual with the strong will and passion. Few truly understand what they have suffered and what they have endured to get as far as they have. Few understand why they may wait at an earlier point in time, hoping for another of similar kind; only to realise that there will not be another. Thus, they continue alone to endure as they have, alone. There are few companions. This is the nature of the individual who stands with the strong will and passion for knowledge, especially for a particular subject. Their pursuit is to the greatest heights; challenges those heights and makes their pursuit solitary because of it. Their challenge to themselves to ‘self-overcoming’ makes them wilful and strong, but makes them stand alone due to their over-powering strength, thus is the nature of will. The fencer with such a will stands as the most dedicated, and often is regarded as a greatest asset, as their projects form the greatest research. The fencer who has an illness, or other issue, who has such a will stands even further away, as they have a greater challenge to face, and thus, a stronger will. They use their will not only for the pursuit of knowledge and their passion for swordsmanship, but also against their illness. They stand further from understanding as not only is there the passion for swordsmanship to understand, but also their will forced against their illness so they can pursue swordsmanship. To take up such a struggle takes courage of the greatest kind. Courage Courage is praised in all aspects of life; the courage to face adversity. “Courageous, unconcerned, sarcastic, violent – thus wisdom wants us: she is a woman and always loves only a warrior.”358 The warrior’s pride exists not only for fighting physically, but also fighting in other methods. Courage exists for all types of people in all different scenarios; the view of courage must be broad to account for all of its aspects. There is the courage to face an opponent, sword in hand. There is also the courage to look at a new avenue of research and test to it, have it fail and try again, and again, until the truth about it is found. Or in the case of the older or less physically able fencer, to take on the challenge of fencing itself, all courage is to be praised. “I distinguish between courage in the face of people, courage in the face of things, ... I distinguish further between courage before witnesses and courage without witnesses: ... I distinguish, finally, courage rooted in temperament and courage rooted in fear of fear: ... There should also be added courage from despair.”359 Nietzsche distinguishes between different types of courage. Within these forms of courage, there is courage in the face of people, and in the face of things, being not people. The people can be answered, things cannot. Things give a harder battle because they are constantly waging against the individual, and consequently take more courage; this is Nietzsche’s second division. The courage in the face of people is with witnesses, but against things is, for the most part, without witnesses. This is seen against illness and injury, and during research. The illness or injury is present whether other people are present, or not, 358 359 Nietzsche (2006), p.28 Nietzsche (1968), p.443:841 © Henry Walker 2020 Page 118 the individual faces it regardless. Research is mostly done alone, accordingly, without witnesses. Other people, mostly only see the results of the research. The last division that Nietzsche notes is where the courage originates, the temperament of the individual. Does the courage come from fear, and so from necessity, or does it come from a different place, because the individual chooses to face this situation? These are two different types of courage, one chosen and the other not. The fencer with an illness, injury or who is older is usually of the choosing type. They choose to be courageous even though it is not a conscious decision, and they often do not think of themselves this way. They choose to fence, even though there will be consequences. Another way to look at courage is, one hot, the other cold. Hot and Cold “Courage as cold valorousness and intrepidity, and courage as hot-headed, half-blind bravery - both are called by the same name! ... The truth is that mankind has found hot and cold courage very useful and, moreover, of sufficient rarity to count it in both colours as among the precious stones.”360 The “hot-headed, half-blind bravery” is the one which we most often relate to courage; seen on the battlefield as acts of valour are performed. The other kind is not noted as often, as it is cold and calculating, knowing the risks which are involved, but going ahead anyway. This courage is noted in personal conflicts. Both can also be observed in other situations. The “hot” courage can be seen in the fencer who attacks with passion taking no account of what is hazarded in the process. The “cold” courage is identified in the fencer who knows that fencing is going to cause pain later on, but does it anyway. It is what they have a passion for, and their presence is of benefit to others. In both cases, there is an expectation of consequences; the former does not take these into account, whereas the latter knows them well. Part of having courage is hardening against the adversity to come. Hard Lessons Life lessons are not easy, and lessons not learnt are eventually visited until we learn them. Each one of these hard tests makes the individual stronger. “Out of life's school of war: What does not destroy me, makes me stronger.”361 This concept of what does not destroy the individual makes them stronger has been investigated, it is pertinent to re-visit it in regard to developing hardness, and having the courage to continue. Lessons learnt in fencing are often hard because they are taught at the sword’s edge or point. Some are simply physical. Some training will harden the individual to some of these lessons, but not all of it; some of them are still quite a shock to the system. It takes courage to continue onward. It also takes courage to continue onward knowing that the lessons to come will be hard, and suffering will result from these lessons. 360 Nietzsche, F. (1997) Daybreak: Thoughts on the Prejudices of Morality, Cambridge University Press, Cambridge (Translated by R. J. Hollingdale), p.150:277 361 Nietzsche (1895), para.8 © Henry Walker 2020 Page 119 “Courage to suffer. As we are now, we are able to endure a fairly large amount of unpleasure, and our stomach is designed to take this heavy fare. Perhaps without it we would find life's repast insipid: and without our ready tolerance of pain we should have to give up too many pleasures!”362 - The individual builds up resistance to some of the displeasure which is visited upon them while they learn. This is an increase in tolerance, but it does not mean they do not suffer. It takes courage to willingly walk toward such a situation rather than away from it, and even more to continue through it rather than turning away, or back. Tolerance will be built through hardness, but suffering is still present. A fencer could easily decide they did not want to fence anymore, due to the suffering as a result of the hard lessons learnt. It would be even easier for a fencer with an illness or injury. It takes courage to turn up to training and tournaments to learn those lessons. What the fencer knows is that the lessons, in the end, pay off in achievements; regardless how small they might be. Achievements What the experienced fencer knows, that the beginner does not, is that their situation is the result of hours of practice, and being struck by opponents for their mistakes. Knowledge is gained, but the knowledge presented does not show that “every achievement of knowledge is a consequence of courage, of severity toward oneself, of cleanliness toward oneself -”;363 real achievements take discipline regardless of the field and regardless of the art associated. For true achievement, the individual needs to be strict in application to their cause. The harder the target, the more difficult it is to achieve. “The higher its kind, the more seldom a thing succeeds.”364 There are lots of fencers who achieve their basics; there are fewer fencers who progress toward more advanced techniques and achieve them; and there are extremely few who achieve mastery. The highest target is hardest to achieve. Only through the highest levels of dedication and discipline is it possible to reach the highest heights. If a person does not aim for such heights they will never achieve them. Aim at the Highest “You go your way of greatness; now what was formerly your ultimate danger has become your ultimate refuge! You go your way of greatness; now it must be your best courage that there is no longer a way behind you! You go your way of greatness; here no one shall sneak along after you! Your foot itself erased the path behind you, and above it stands written: impossibility.”365 Greatness is hidden in impossibility. It takes courage to take the step toward attempting what others think is impossible, and to follow this undertaking’s path to its final conclusion. It is most important to remember to only look forward. There is no reason to look back; that is not the direction where the path is leading. To achieve 362 Nietzsche (1997), p.166:354 Nietzsche (1968), p.536:1041 364 Nietzsche (2006), p.238:15 365 ibid, p.121 363 © Henry Walker 2020 Page 120 greatness, the grand project others shy away from should be the standard trade of the individual; the impossible task is just one that will take a little while longer. Even when the grand goal is set and it is not possible to achieve, there is consolation in what has been achieved in the process. “Be of good cheer, what does it matter! How much is still possible! Learn to laugh at yourselves as one must laugh!”366 Look at what has been achieved, if nothing was attempted then nothing would have been gained; it takes courage to begin in the first place. Goal setting should be a part of training. There should be short-term goals and long-term goals. The long-term goals should be set high so there is something to strive for. There are elements which set themselves against courage to prevent the beginning and the completion. Before the Self “Do you have courage, oh my brothers? Are you brave of heart? Not courage before witnesses, but the courage of hermits and eagles, which not even a god looks at anymore.”367 Courage needs to stand. It needs to stand before others, but it needs to stand before a greater challenge, before the self. Most will think that it takes greater courage to things before others, but the courage needed to face the self is greater because it knows all, and judges all. Others will not give some judgements out of civility, the self has no compunctions. It is from here that we get our greatest criticism. Here, the known holds greater fear than the unknown. “Even the most courageous among us only rarely has the courage to face what he already knows.”368 Where the individual knows themselves it makes it difficult, so they would rather face the unknown response of others than the known, often highly critical, response of the self. Here, the concept of pain is useful, if something is known to cause pain it is most often avoided, if it is not known whether it will cause pain then it will more easily be gambled. The greatest opponent is the self. So, the fencer should always strive to be better than they were before. This is a greater challenge than defeating any other opponent. Courage is required. Courage Slays “Courage after all is the best slayer – courage that attacks; for in every attack there is sounding brass. But the human being is the most courageous animal, and so it overcame every animal. With sounding brass it even overcame every pain, but human pain is the deepest pain.”369 Courage overcomes pain, or it can overcome pain, as the case may be. It is entirely dependent on the individual. Examples have been noted on the battlefield where an individual has been wounded, in some cases quite severely, yet they carry on fighting. This is sometimes out of pure necessity, and in others, it is due to 366 ibid, p.238:15 ibid, p.233:4 368 Nietzsche (1895), para.2 369 Nietzsche (2006), p.125:1 367 © Henry Walker 2020 Page 121 courage. Other times an individual can be overcome by pain and courage will fail, they do not have the courage to stand against the pain. Courage can overcome pain. Where pain is highlighted by pity, courage has two nemeses, and fights just as hard. “Courage is the best slayer; courage slays even pity. But pity is the deepest abyss, and as deeply as human beings look into life, so deeply too they look into suffering.”370 Pity only sees the suffering, so it sees pain. Courage has been noted to overcome pain, so courage overcoming pity is not much different. Pity is overcome by courage because courage moves an individual past their suffering and forces them to move past, while pity wants them to continue within it. The momentum of courage is more effective than that of pity, though pity is very seductive for some due to its short-term benefits. In both of these instances, it is up to the individual to make their decision, what they want to be doing, and how they want to be living. The fencer has opportunities to be overcome by pain when injured or when ill. They also have the opportunity to be overcome by self-pity, or be influenced by the pity of others; to only see their suffering and pain. Likewise, they have the opportunity of courage to defeat both pain and pity, by choosing to stand against both and continue with what they want to do, living how they want to live. Courage is a great asset, and links with will to push the fencer forward to defeat pity and pain. Then there is fear to overcome, it is fear of pain. The Higher Man The higher man, or Übermench as Nietzsche calls him, is a concept for humanity, one to inspire humanity. It is not a biological concept, but one founded in theory. This is a superior individual who is superior in mental faculties rather than physical ones. It is a target which is set, for the individual to aspire to. “The higher man is distinguished from the lower by his fearlessness and his readiness to challenge his misfortune:”371 in challenging this misfortune, no denial is made, only acceptance. The misfortune is taken on-board, and then challenged. The fencer can use the concept of the Übermench to strive for improvement. This is the improvement of the self, to become better than they once were. It is a challenge of the mental faculty essential to the fencer. This higher man does not deny misfortune, but accepts and learns from it. The denial of misfortune is a classic example of fear. Unfortunately, the higher man does not show true courage; to have true courage, you must know fear. Know Fear “Whoever has heart knows fear, but conquers fear; sees the abyss, but with pride. Whoever sees the abyss, but with eagle’s eyes, whoever grasps the abyss with eagle’s talons: he has courage.”372 To have courage an individual must know fear, and then conquer it. This is the reason the higher man, does not have courage; because he does not have fear. 370 ibid, p.125:1 Nietzsche (1968), p.129:222 372 Nietzsche (2006), p.233:4 371 © Henry Walker 2020 Page 122 The one who has fear, takes hold of it, and conquers it, is the one who really has courage. This involves looking directly into the eyes of fear and confronting it headon, face-to-face. This is something to take pride in. Challenging misfortunes, as the higher man does, takes courage as it looks back at something which is unpleasant, and faces it and accepts it, not runs away from it. The fear of pain is one of the greatest fears, which causes most fencers who are either older or who have an illness to stop fencing or do less fencing. It takes courage to face this fear, because it is one which is with them all of the time. For these individuals, especially those with illness, pain is an ever-present element in life, and having it present in a recreation causes issues. Facing this fear of the potential pain due to bouting or even participation, and participating anyway, takes courage and should be praised. This is courage. © Henry Walker 2020 Page 123 The Search Never Ends “There is an old saying to the effect that King Midas for a long time hunted the wise Silenus, the companion of Dionysus, in the forests, without catching him. When Silenus finally fell into the king's hands, the king asked what was the best thing of all for men, the very finest. The daemon remained silent, motionless and inflexible, until, compelled by the king, he finally broke out into shrill laughter and said, 'Suffering creature, born for a day, child of accident and toil, why are you forcing me to say what is the most unpleasant thing for you to hear? The very best thing for you is totally unreachable: not to have been born, not to exist, to be nothing. The second best thing for you, however, is this: to die soon.'”373 Silenus’ pronouncement, that the best thing for an individual to do is die soon because the end is never really reachable. From one perspective it is pessimistic in its outlook; alternately, it is a call to victory, a challenge, a complete positive. There will always be something to do. This can only be a positive, that there is always something to learn. The fencer will always continue to grow and the art of fencing will always hold interest and knowledge. This should always be kept in mind. Once they have opened the doors, a person realises how much knowledge there is available, only then will they realise how much there is to learn and discover. Socratic Discovery “Whoever has experienced the delight of a Socratic discovery and feels how this, in ever−widening rings, seeks to enclose the entire world of phenomena, will experience no spur capable of pushing him into existence more intense than the desire to complete that conquest and to weave a solid impenetrable net.”374 The Socratic discovery is discovering the ever-widening rings of knowledge that spur people toward seeking more to attempt to find where it all ends, to link it all together. The real discovery is such a path is never-ending, for all knowledge is linked together in some fashion or another, so one path of knowledge will link to another and another forming an endless chain. Such a flood of knowledge is often too much for the beginner, so small amounts of information are given until they can handle the scope of its entirety. This is the case for scholars of all kinds, the beginner fencer included. Often is the case that the martial artist, Oriental or Occidental, will complete their lessons and achieve the rank of ‘Master’ in their style. Just to find out that it is only now that they have mastered the essential elements, they can move on to increasingly technical and deeper meanings of their chosen art. The path of knowledge has no ending, regardless of the path taken. Even where there is some element contradicts and seems to upset some foundation element and cause a collapse, the path of knowledge continues. 373 Nietzche, F. (2003) The Birth of Tragedy, Blackmask Online (http://www.blackmask.com), Translated by Ian C. Johnston, para.3 374 ibid, para.15 © Henry Walker 2020 Page 124 The Fall “through Oedipus' actions every law, every natural principle of order, indeed, the entire moral world may collapse, but because of these actions a higher circle of consequences is created, which will found a new world on the ruins of the old world which has been overthrown.”375 Some idea will potentially cause a set of principles to collapse. Maybe due to a contradiction in method or approach the principles now no longer apply. The world is beset by “the exception”. Sometimes the ideas are completely contradictory to the principles which have been previously presented, but are founded on principles which also work. Where this occurs, it is essential not to look at what has fallen, but to look at what has taken its place. When something is taken away, something is always left behind. For the fencer with an illness, much is taken away when the illness has its on-set, and this tends to be the focus. A change of focus is required to examine what is left behind. Often, time is given, time to research and study materials the individual previously set aside. Time to practice patience and the conservation of energy is often a result. Look for what is left behind and what advantages can be taken. There is always something that can be done, and a way toward victory. Where is Victory? “After the hero was sufficiently tortured by fate, he was paid a well earned reward in an impressive marriage, in divine testament to his honour. The hero became a gladiator, to whom people gave his freedom, after he had been well beaten and was covered with wounds. The deus ex machina moved in to take the place of metaphysical consolation.”376 Nietzsche asks where victory is truly found. The example of the hero above is tortured and tossed about by his fate as a hero, with the final reward of a good marriage. The hero became a gladiator, who the people freed for his efforts, but only after he had been beaten and covered in wounds. What real victory does this victor see? The plot device has taken over his spiritual consolation, so he continues to fight for a victory which will never be found, as indicated by Silenus. Such victories are unknown to the outside but only known internally. “with a warning hand reminds us of another state of being and a higher pleasure for which the struggling hero, full of foreboding, is preparing himself, not through his victory but through his destruction.”377 There is always another struggle to fight for; the result for this hero is breakdown. So, Silenus, it would seem, is correct, the individual never reaches the end, so what’s the point? The victory is personal and cannot be quantified. It is not the achievement but the struggle which has real value. While victory is always celebrated, is a mere pause before the next challenge is found. 375 ibid, para.9 ibid, para.17 377 ibid, para.21 376 © Henry Walker 2020 Page 125 Fencers do not get younger, they get older. This is simply the way of the world. There are new young fencers, who will learn, but the older fencers still remain, still fence, and still learn. The fencers with chronic illnesses and other issues will also remain and continue. Some will fall by the way-side as things get too difficult for them, but many will remain and continue against everything that wants them to stop. The path of the sword is one which does not stop. One with no end, because there are always things to learn, and there are always elements of an individual’s fencing which can do with training or improvement. The victory along this path is found in facing these challenges one at a time, defeating them, and moving on to the next one. The struggle is being faced is the victory, and it is a struggle which never ends, as is the search for knowledge. © Henry Walker 2020 Page 126 Conclusion Standing Out The individual who pursues and studies swordsmanship is one who will stand out from the crowd. It is not exactly the typical past-time or recreation. Even with the decision to choose sport fencing, the individual will still stand out from the crowd, as recognised as it is. If the fencer additionally may be older, or may have a chronic illness or some sort of disability, this fencer is going to really stand out, especially when they start to push themselves further along. Standing out from the crowd is not a bad thing, especially when it is for a good reason. It is this sort of inspiration, this reaching for higher heights Nietzsche was referring to in his over-man and this effect he was looking for. There will be those who will not understand why the fencer pushes themselves to reach these goals even though they do not mean much in the “real” world. These people need to be left behind. Nietzschean Philosophy The primary aim of this discussion was to present Nietzsche’s philosophy in relation to the fencer, and demonstrate how it can be used to explain and inspire the fencer who may not be in the best situation to continue with their pursuit of swordsmanship. There are many different avenues for the study of fencing, and not all of them require an opponent. The study of the theories and principles of fencing, along with the texts from which medieval and Renaissance forms as well as later forms are derived, are ways in which swordsmanship may be pursued when the body may not allow the physical pursuit. It is a matter of examining it from the correct perspective. Nietzsche’s philosophy has been used as principles and points of reference from an individual of note who had various issues, who fought against them, and produced significant compositions. Using the principles which Nietzsche presented and used himself, the fencer who may not be in the best condition can pursue the art of the sword and flourish in this pursuit. This is a pursuit which each individual must take in their hands to pursue. If Nietzsche’s biography is examined, it will be noted that he had many bouts of illness which impeded his study, but he fought against his illness and worked when he could. His fight against his physical and mental illnesses formed the foundation for his philosophical presentations and this is why an examination of his biography is useful. Not only does it explain where his philosophy originated, it also demonstrates how it was used to write major works. Fencing Fencing, or swordsmanship, was discussed under three different sections, art, knowledge and skill. Each one examined a different part of fencing and also how Nietzsche saw these different concepts in general. These were then related to one another. This referred to the previous examination of the fencer as an artist. It presented a firm resolution of fencing as an art, but also the importance of knowledge and how this is used, and developed by the fencer. Here, the science of fencing appears in the discussion as the knowledge of fencing which forms the science; the performance of fencing creates the art. The final element that was discoursed was that of skill and this was to connect the idea of skill as presented by © Henry Walker 2020 Page 127 Nietzsche and present the skills of the fencer and fencing as a skill. These sections formed a foundational relationship between Nietzsche’s philosophy and fencing. The Self The self is at the centre of all of the questions, because people best relate to things to themselves. This is due to personal perspective, which relates to Nietzsche’s idea of perspectivism, how an individual perceives a situation. The individual comes to fencing in many different ways. How deeply they will learn is dependent on the individual. This is the same for the process of learning any pursuit. Others can assist, but in the end, it is up to the individual to do the hard work. It is vital that the individual assume responsibility for all of this, the good, the bad, and the in between. The Opponents Against the self, the pursuit of fencing, and the fencer’s goals, stand some tough opponents. No one should consider these opponents lightly, especially if they have not had to oppose them seriously before. These opponents are illness, pain and pity. Illness is one everyone will face, but not in the same way as a chronic illness. An illness that hangs around and will not go away; it is a constant companion, and nemesis. There is a sliding scale between health and illness which needs to be taken into account. Especially for the chronically ill and even for people who do not suffer from chronic illness, the health and illness scale varies in grades. The question with this companion is how it is dealt with, whether it is allowed to win or not. The same can be said of pain. Pain comes from injury, but it can also be chronic. Again, how the pain is dealt with will determine how much the individual will do. If the pain rules, then not much will be done; if the individual masters the pain, or at least controls it, then more can be done. With regard to pain, illness and injury, convalescence and recovery are both important. Treating the body well and allowing reserves to be rebuilt, or built up, is vital for performance. Pity, at first glance, would not look like such an opponent. It would look like support from others in the time of need; a wolf in sheep’s clothing. Nietzsche opposes pity, as it gives nothing to the person to whom it is given, only to the person who gives it. Pity shows contempt for the person pitied. For the person receiving it is a reminder of the incident or pain or illness from which they suffer. All it gives is a modicum of attention. Though some will seek it, as to some, any attention is good. For the giver of pity, it is a salve to their conscience for a situation where they can do nothing more. Pity is an opponent to be avoided. The Reasons There are all sorts of reasons that are given to fence. Two have been highlighted here as prime reasons for fencing, pleasure and passion. People will do something because it makes them feel good, because they enjoy it. This reason is almost self-explanatory. The joy that comes from fencing can be from overcoming opponents, or from improving the individual’s skills, or even simply moving. For some, these first two are one and the same. With regard to pleasure there is also its relationship to pain. Pain was pointed out as an opponent, but it can also be used as a challenge, or a sign to move forward, to move past the pain to gain the pleasure of victory. Here the dichotomous relationship, and automatic fear of pain, is challenged. Some will go in © Henry Walker 2020 Page 128 search of pain, possibly without knowing it, due to the challenge it presents, the increase in pain, the increase in resulting pleasure once defeated. Each victory needs to be counted, and counted in proportion to the victory gained. Often victories are not noted, here people do not notice their achievements, so they lack in the pleasure they deserved. For some, the simple passion for swordsmanship is a greater drive. Passion is most often related to the emotions. Here it is related to an enterprise or interest the person has a true investment. This is what gives the pursuit worth; because the individual has invested in it. A trophy is worth nothing until it has been won. Previous to the win it is just an object, after the tournament, someone has invested time and effort to achieve the win, accordingly the trophy is now worth more. Passion is unfortunately blind and will drive to places where it will cause issues. A lack of passion means a lack of investment leading to boredom with everything. Balance is required. Passion assists driving the person past those parts of the projects that are boring, to achieve their end. Passion drives activity. Through passion for a subject, the individual gains pleasure. There are dangers in passion needing to be noted, but without it, there is no real drive toward achievement and greatness. This is the prime drive behind the will. The Method Will and courage are the methods by which goals are achieved. While these two have been deliberated in this order, courage needs to come before will because the individual needs the courage to start then the will can continue the drive. Will is one of Nietzsche’s prime concepts and is one of the prime concepts that explain how the fencer with issues of various kinds pushes through and continues to fence. Nietzsche discusses the will; he discusses ‘will to power’, will to truth, and other aspects of will. The foundation is will, which is the force behind the person that drives them to continue to their goal. Nietzsche also points out that the individual is reaching out for power. The fencer is reaching out to improve themselves, thus gain more skill, so, more power. In the case of using will during a bout, it is still the search for power, in this instance the power to overcome the opponent. The primary use of the will is to self-overcome, to become a better fencer accordingly improve their art. The will allows the fencer to drive through the opponents noted, and drive against the obstacles placed in the fencer’s path toward their achievements. This is a will that takes on illness, pain and other deprivations to achieve. Courage is most often seen, or at least recognised, when against another human being. There are many forms of courage, and all need to be recognised and acknowledged. There is courage against another in private; there is courage against another in public; there is courage against a group; there is courage against things in public; and there is courage against things in private. For the individual, fencer or not, who has a chronic illness or who has an infirmity of some kind courage against things in private is the situation which will appear most. These conditions do not go away when other people are not around, they are fought constantly. Here is an added challenge to be faced. This courage needs to be acknowledged. That a person with such a condition chooses to fence, or continues to fence, or would resume fencing is a significant undertaking and needs acknowledgement. It would be easier to simply give up, but this is not the chosen path. © Henry Walker 2020 Page 129 An individual must choose to be courageous, and choose when to be courageous. There are times when a person should fight and times when it is better to save energy for another day, discriminating which is which, is a skill. Deciding not to fight is also a notable courageous stand. The essence of courage is found in fear. If it is not feared, then there is no fear in facing it, and no courage. If the individual does not extend themselves in to areas where it is unfamiliar or fearful, how can they possibly grow? The person who is courageous will go looking for challenges will even go looking for pain, because after pain there is pleasure, and achievement. To do this takes courage. This is the nature of the strong-willed individual and the one with passion for what they are doing. A person with courage has the will to carry on what they need, to achieve their goal. Even if they do not achieve their goal, the attempt at achieving their goal has given them information and other resources along the way, thus can be counted as an achievement in itself. The attempt is an achievement because it took courage. The Search Never Ends The fight never ends. The search never ends. Silenus pronouncement to some seems like a curse, that a man will never finish everything that they start; that there will always be something to do. To the fencer with passion for the art, this is not a curse; it is a blessing as it means there will always be something to learn. There will always be technique which can be improved upon or practiced a little bit more. The art of fencing will always hold interest and secrets the fencer can search for. Often, the cocky fencer will arrive for their lessons and they will take them, complete their basic course thinking there is no more to be learnt. The truth is, only once the basic course of techniques is learnt and drilled so the fencer can perform them properly can the more technical elements be learnt. Once the same cocky fencer has learnt these lessons, they will again think that there is no more to be learnt. After the basics and the more technical elements have been learnt, the individual now has the skills to investigate the true art of the sword. There are nuances that can only be learnt through knowing the basics and more technical aspects, and then learning the underlying theory which is found in the art of the sword. The cockiest of cocky fencers will think that they cannot learn anything from texts. How can you learn anything about swords from books? Within the many books on fencing, patterns will be found, theory will also be found. Here the fencer can develop their style which develops the true art of fencing. They may have learnt from or about one particular theorist or master, but each fencer will have their style, it is the nature of human bodies that they all move differently. The understanding of how movement works can be found by reading and bouting or just bouting, in either case, the search never ends, and the fight never ends... © Henry Walker 2020 Page 130 Bibliography Hollingdale, R. J. (1997) “Introduction” in Nietzsche, F. (1997) Daybreak: Thoughts on the Prejudices of Morality, Cambridge University Press, Cambridge (Translated by R. J. 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