Pynchon's "knewspeak"

[prozak at anus.com]

> > Has anyone here read "Nietzsche Contra Wagner"? Nietzsche would have
> > been split about the Nazi eventiture. He despised patriotism and
> > Christian "anti-Semites" but espoused nationalism and materialism,
> > including eugenics.
> 
> Yup. got a copy right here. Give me a page number to support your
> obvious misreading of the book. Let's see what you got.

Burden of proof's on you - I haven't touched it in some years, but I 
recall:

- Militant statements against "patriotism"
- Militant statements against Christian "anti-Semites"

And from his other works:

- Materialism, including eugenics
- Appeal to tribalism

Here's a related quotation I do have handy and in digital form:

9 

[9.1] "But why are you talking about nobler ideals! Let us stick to 
the facts: the people have won -- or 'the slaves' or 'the mob' or 
'the herd' or whatever you like to call them -- if this has happened 
through the Jews, very well! in that case no people ever had a more 
world-historic mission. 'The masters' have been disposed of; the 
morality of the common man has won. One may conceive of this victory 
as at the same time a blood-poisoning (it has mixed the races 
together) -- I shan't contradict; but this in-toxication has 
undoubtedly been successful. The 'redemption' of the human race (from 
'the masters,' that is) is going forward; everything is visibly 
becoming Judaised, Christianised, mob-ised (what do the words 
matter!). The progress of this poison through the entire body of 
mankind seems irresistible, its pace and tempo may from now on even 
grow slower, subtler, less audible, more cautious -- there is plenty 
of time. -- To this end, does the church today still have any 
necessary role to play? Does it still have the right to exist? Or 
could one do without it? Quaeritur. It seems to hinder rather than 
hasten this progress. But perhaps that is its usefulness. -- 
Certainly it has, over the years, become something crude and boorish, 
something repellent to a more delicate intellect, to a truly modern 
taste. Ought it not to become at least a little more refined. -- 
Today it alienates rather than seduces. -- Which of us would be a 
free spirit if the church did not exist? It is the church, and not 
its poison, that repels us. -- Apart from the church, we, too, love 
the poison. -- " 

[9.2] This is the epilogue of a "free spirit" to my speech; an honest 
animal, as he has abundantly revealed, and a democrat, moreover; he 
had been listening to me till then and could not endure to listen to 
my silence. For at this point I have much to be silent about. 

10 

[10.1] The slave revolt in morality begins when ressentiment itself 
becomes creative and gives birth to values: the ressentiment of 
natures that are denied the true reaction, that of deeds, and 
compensate themselves with an imaginary revenge. While every noble 
morality develops from a triumphant affirmation of itself, slave 
morality from the outset says No to what is "outside," what is 
"different," what is "not itself"; and this No is its creative deed. 
This inversion of the value-positing eye -- this need to direct one's 
view outward instead of back to oneself -- is of the essence of 
ressentiment: in order to exist, slave morality always first needs a 
hostile external world; it needs, physiologically speaking, external 
stimuli in order to act at all -- its action is fundamentally 
reaction. 

[10.2] The reverse is the case with the noble mode of valuation: it 
acts and grows spontaneously, it seeks its opposite only so as to 
affirm itself more gratefully and triumphantly -- its negative 
concept "low," "common," "bad" is only a subsequently-invented pale, 
contrasting image in relation to its 
positive basic concept -- filled with life and passion through and 
through -- "we noble ones, we good, 
beautiful, happy ones!" When the noble mode of valuation blunders and 
sins against reality, it does so 
in respect to the sphere with which it is not sufficiently familiar, 
against a real knowledge of which it 
has indeed inflexibly guarded itself: in some circumstances it 
misunderstands the sphere it despises, 
that of the common man, of the lower orders; on the other hand, one 
should remember that, even 
supposing that the affect of contempt, of looking down from a 
superior height, falsifies the image of 
that which it despises, it will at any rate still be a much less 
serious falsification than that perpetrated on its opponent -- in 
effigy of course -- by the submerged hatred, the vengefulness of the 
impotent. There is indeed too much carelessness, too much taking 
lightly, too much looking away and impatience involved in contempt, 
even too much joyfulness, for it to be able to transform its object 
into a real caricature and monster.
from The Geneaology of Morals by F.W. Nietzsche 


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