1

Nietzsche and the immoralists. They were moral in their thoughts, their valuation of ideas
and life, it was their blunder, his blunder, but how could they not see that subjectivism leads to
an equality of all values. --Surely, they were not objectivists I hold them to a much a higher
standard than that. --The man who ardently stood against equality tried to set up his system
above others without first showing that it ought to be set up above others, so that immoralist did
exactly the opposite of what he had intended. Namely, he created a field of flatness on which all
value structures and systems sit in the worst way, equally. Only when we have a man of no
values will we have a man who creates values, but what inclination would one have to create
values if one lacked them to begin with. All creation of values presupposes life or will to live.
Some presuppose will to power, but even then, it rests upon that presupposition of life.
Philosophizing with a hammer can be dangerous. Namely, when one tries to build with a tool
meant for destruction.
2

Equality of values. Admittedly, I see the importance of what has been attempted, but it
seems fabricated, seemingly deceitful, for one to create structures like those torn down. But, we
need the structure of values to direct our behavior, and we’ve seen all too well what happens
when the muddy waters of subjectivity rise to man’s eyes. The immoralist knew what would
happen too, this lead him to his man of no value, of ultimate value, yet still we know this to be
ineffective at combatting the tidal of moral subjectivism. At first glance we see no issue with this
flatness, but it does not take long for one to see the dangers ushered by such a liberating set of
ideas. How will morality be erected again. What if I propose a morality borne out of our nature,
still it has the same sting of any subjectivist proposition does it not. Even the nature of our mind
is not suitable to shake the dust of damnation from our feet, for no moral objects exist to dictate
that one should follow the mind’s nature. Thus, again a presupposition of life must be accepted.
3
Ideal man. The human condition, which at current, seems to be plagued by the most
rancid of all plights, reluctancy. Tasks and feats of great magnitude are left incomplete or even
untouched because of our unwillingness, but it is our flaw that produces our exemplary concept
of man. This ideal man one who has no hesitation or reluctancy, among his other qualities,
appears to be so far out of our reach. Yet, if only we utilized our full abilities of will, we could
make exponential progress towards developing ourselves into this ideal man. This conception of
the ideal man is indeed a personal one, but I hesitate to insist that any of us simply feel
completely compliant with every action or task that comes to mind. Is it not the disinclination
that drives us mad, no, because this quality is only a means to an end. That end being the
accomplishments of our self-imposed ambitions. Almost certainly this end also is a means, but as
to what the end is for you, I’ll leave that to be contemplated.
4

The blunder we make in asking what of life’s meaning— implying that it is merely a
means-- is neglecting that life itself is the end.
5

Aποθνῄσκω. If the thought of death stirs feelings of apathy and futility, then one most
likely pursues things both apathetic and futile. Men of a lofty nature have an attraction towards
this feeling. As it turns out, thoughts themselves provide hardly any worthwhileness to existence.
Has it not been said one’s myth only begins with the possession of thoughts. Knowledge for its
own sake is a vice for attics, but it is one easily draped with the veils of virtue. They mustn’t be
surprised when death holds an apprehension of meaninglessness.
6

The existentialists hold a certain kind of stupendous reverence for purpose, yet as we see
they somehow struggle, to the highest degree, with the tethers of meaninglessness. A practice
which dooms the practitioner to an unbridled and in some way sanctified burden which is the
lack of what they so desire. Then, when they find a globe to hoist upon their backs in a
gallivanting style. They realize they too were tricked like Atlas. A strain of methodical and
fragile systems balance him, the existentialist, upon the undermined grounds of hollow
philosophies and moralities while he supports an imaginarily bounding responsibility built only
by the interworkings of a false promise weaved on the fibers of deception.