The Will To Power
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The will to power (German: der Wille zur Macht) is a concept in the philosophy of Friedrich Nietzsche. The will to power describes what Nietzsche may have believed to be the main driving force in humans. However, the concept was never systematically defined in Nietzsche's work, leaving its interpretation open to debate.[1] Usage of the term by Nietzsche can be summarized as self-determination, the concept of actualizing one's will onto one's self or one's surroundings, and coincides heavily with egoism.[2]
Alfred Adler incorporated the will to power into his individual psychology. This can be contrasted to the other Viennese schools of psychotherapy: Sigmund Freud's pleasure principle (will to pleasure) and Viktor Frankl's logotherapy (will to meaning). Each of these schools advocates and teaches a very different essential driving force in human beings.
Some of the misconceptions of the will to power, including Nazi appropriation of Nietzsche's philosophy, arise from overlooking Nietzsche's distinction between Kraft (\"force\" or \"strength\") and Macht (\"power\" or \"might\").[3] Kraft is primordial strength that may be exercised by anything possessing it, while Macht is, within Nietzsche's philosophy, closely tied to sublimation and \"self-overcoming\", the conscious channeling of Kraft for creative purposes.
Another important influence was Roger Joseph Boscovich, whom Nietzsche discovered and learned about through his reading, in 1866, of Friedrich Albert Lange's 1865 Geschichte des Materialismus (History of Materialism). As early as 1872, Nietzsche went on to study Boscovich's book Theoria Philosophia Naturalis for himself.[4] Nietzsche makes his only reference in his published works to Boscovich in Beyond Good and Evil, where he declares war on \"soul-atomism\".[5] Boscovich had rejected the idea of \"materialistic atomism\", which Nietzsche calls \"one of the best refuted theories there is\".[6] The idea of centers of force would become central to Nietzsche's later theories of \"will to power\".
As the 1880s began, Nietzsche began to speak of the \"Desire for Power\" (Machtgelüst); this appeared in The Wanderer and his Shadow (1880) and Daybreak (1881). Machtgelüst, in these works, is the pleasure of the feeling of power and the hunger to overpower.
Nietzsche began to expand on the concept of Machtgelüst in The Gay Science (1882), where in a section titled \"On the doctrine of the feeling of power\",[9] he connects the desire for cruelty with the pleasure in the feeling of power. Elsewhere in The Gay Science he notes that it is only \"in intellectual beings that pleasure, displeasure, and will are to be found\",[10] excluding the vast majority of organisms from the desire for power.
In 1883 Nietzsche coined the phrase Wille zur Macht in Thus Spoke Zarathustra. The concept, at this point, was no longer limited to only those intellectual beings that can actually experience the feeling of power; it now applied to all life. The phrase Wille zur Macht first appears in part 1, \"1001 Goals\" (1883), then in part 2, in two sections, \"Self-Overcoming\" and \"Redemption\" (later in 1883). \"Self-Overcoming\" describes it in most detail, saying it is an \"unexhausted procreative will of life\". There is will to power where there is life and even the strongest living things will risk their lives for more power. This suggests that the will to power is stronger than the will to survive.
Beyond Good and Evil has the most references to \"will to power\" in his published works, appearing in 11 aphorisms.[16] The influence of Rolph and its connection to \"will to power\" also continues in book 5 of Gay Science (1887) where Nietzsche describes \"will to power\" as the instinct for \"expansion of power\" fundamental to all life.[17]
Carl Nägeli's 1884 book Mechanisch-physiologische Theorie der Abstammungslehre, which Nietzsche acquired around 1886 and subsequently read closely,[18] also had considerable influence on his theory of will to power. Nietzsche wrote a letter to Franz Overbeck about it, noting that it has \"been sheepishly put aside by Darwinists\".[19] Nägeli believed in a \"perfection principle\", which led to greater complexity. He called the seat of heritability the idioplasma, and argued, with a military metaphor, that a more complex, complicatedly ordered idioplasma would usually defeat a simpler rival.[20] In other words, he is also arguing for internal evolution, similar to Roux, except emphasizing complexity as the main factor instead of strength.
Nonetheless, in his notebooks he continues to expand the theory of the will to power.[23] Influenced by his earlier readings of Boscovich, he began to develop a physics of the will to power. The idea of matter as centers of force is translated into matter as centers of will to power. Nietzsche wanted to slough off the theory of matter, which he viewed as a relic of the metaphysics of substance.[24]
These ideas of an all-inclusive physics or metaphysics built upon the will to power do not appear to arise anywhere in his published works or in any of the final books published posthumously, except in the above-mentioned aphorism from Beyond Good & Evil, where he references Boscovich (section 12). It does recur in his notebooks, but not all scholars treat these ideas as part of his thought.[25]
Throughout the 1880s, in his notebooks, Nietzsche developed a theory of the \"eternal recurrence of the same\" and much speculation on the physical possibility of this idea and the mechanics of its actualization occur in his later notebooks. Here, the will to power as a potential physics is integrated with the postulated eternal recurrence. Taken literally as a theory for how things are, Nietzsche appears to imagine a physical universe of perpetual struggle and force that repeatedly completes its cycle and returns to the beginning.[26]
Some interpreters also upheld a biological interpretation of the Wille zur Macht, making it equivalent with some kind of social Darwinism. For example, the concept was appropriated by some Nazis such as Alfred Bäumler, who may have drawn influence from it or used it to justify their expansive quest for power.
Opposed to this interpretation, the \"will to power\" can be understood (or misunderstood) to mean a struggle against one's surroundings that culminates in personal growth, self-overcoming, and self-perfection, and assert that the power held over others as a result of this is coincidental. Thus Nietzsche wrote:
My idea is that every specific body strives to become master over all space and to extend its force (its will to power) and to thrust back all that resists its extension. But it continually encounters similar efforts on the part of other bodies and ends by coming to an arrangement (\"union\") with those of them that are sufficiently related to it: thus they then conspire together for power. And the process goes on.[31]
Other Nietzschean interpreters[who][32] dispute the suggestion that Nietzsche's concept of the will to power is merely and only a matter of narrow, harmless, humanistic self-perfection. They suggest that, for Nietzsche, power means self-perfection as well as outward, political, elitist, aristocratic domination. Nietzsche, in fact, explicitly and specifically defined the egalitarian state-idea as the embodiment of the will to power in decline:
Nietzsche thought that the drive is to manifest power rather than self-preservation. He thought it was most of the time incorrect that organisms live to prolong their life-time or extend the life of their species. Resistances are not painful annoyances but necessary for growth to occur. Suffering annoyances and being thwarted in ones attempt to accomplish a goal are necessary pre-conditions for our power. In 'Thus Spoke Zarathustra' Nietzsche said \"And life confided the secret to me: behold, it said, I am that which must always overcome itself.\" Nietzsche thought it necessary to have the power to discharge ones strength and thus fulfil ones purpose in the manifestation of will to power.
\"Physiologists should think twice before positioning the drive for self preservation as the cardinal drive of an organic being. Above all, a living thing wants to discharge its strength - life itself is will to power- self preservation is only one of the indirect and most infrequent consequences of this.\"[34]
\"Human beings do not seek pleasure and avoid displeasure. What human beings want, whatever the smallest organism wants, is an increase of power; driven by that will they seek resistance, they need something that opposes it - displeasure, as an obstacle to their will to power, is therefore a normal fact; human beings do not avoid it, they are rather in continual need of it\".[35]
Nietzsche's \"Will to power\" and \"Will to seem\" embrace many of our views, which again resemble in some respects the views of Féré and the older writers, according to whom the sensation of pleasure originates in a feeling of power, that of pain in a feeling of feebleness (Ohnmacht).[36]
Adler's adaptation of the will to power was and still is in contrast to Sigmund Freud's pleasure principle or the \"will to pleasure\", and to Viktor Frankl's logotherapy or the \"will to meaning\".[37] Adler's intent was to build a movement that would rival, even supplant, others in psychology by arguing for the holistic integrity of psychological well-being with that of social equality. His interpretation of Nietzsche's will to power was concerned with the individual patient's overcoming of the superiority-inferiority dynamic.[38]
... the striving to find a meaning in one's life is the primary motivational force in man. That is why I speak of a will to meaning in contrast to the pleasure principle (or, as we could also term it, the will to pleasure) on which Freudian psychoanalysis is centered, as well as in contrast to the will to power stressed by Adlerian psychology.[39] 59ce067264
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