Full text reading by Axel Grube
Playing time: 14 hours 36 min.
Music: keit (Detlef Klepsch and Axel Grube)
The Happy science represents, also in the time frame of the Zarathustra, with the editions of 1882 and 1887, a key work in the series of Nietzsche's writings. It shows the time of recovery and recovery, which is also reflected in the subtitle la gaya scienza, as a reference to the Romance experience is expressed: In the 1887 added Preface to the second edition Nietzsche emphasizes the participation of the whole person in philosophy. For him, recovery means above all, liberation from the chimeras of a ›pure reason‹ and the systematic philosophy of his origins: This piece of desert, exhaustion, disbelief ...
What a miracle that a lot of unreasonable and foolish things come to light ... Yes, there are pieces among the 383 aphorisms for which I - as a phonetic reader in the tradition of an oral tradition - definitely considered not wanting to read them. For example the piece on 'euthanasia' with the voice of a 'saint'. (Second Book, 73rd Holy Cruelty)
But with the overwhelming abundance of beauty and subtle significance, it may be possible for the reader and listener to classify things for themselves.
In the case of happy science it is perhaps more important than ever - according to Karl Jaspers - not to read Nietzsche in the attitude of receiving a 'teaching', but rather, in view of the numerous contradictions, to read his work as a tableau for development to experience one's own thinking and feeling:
If we follow the movement in Nietzsche's thoughts, if we do not stop at any position that we like, we get caught up in the vortex with him every time: The contradictions do not allow us to calm down, because it is precisely through them that the truth is found in them announces, which as such is nowhere even there. (Karl Jaspers)
The dazzling contradictions are often part of searching, tentative mind games. For example, Nietzsche often quotes the old Sassanid saying - as a warning sign of the dawning of modernity: Nothing is true, everything is allowed … Also asks: Why truth at all and praises appearance, illusion as a vital element - but then again passionately standing up for what is true:
What good-heartedness, delicacy and genius is to me, when the person of these virtues tolerates limp feelings in faith and judgment, when the longing for certainty is not his innermost desire and deepest need - (...) in the midst of all the wonderful uncertainty and ambiguity of existence and not asking, not trembling with the desire and pleasure of asking (...) that is what I find contemptuous (...) The passion for the "true" despite all considerations is the highest - and therefore the rarest so far! "
Nietzsche himself often emphasized the inclusion of his texts in the sense of the reader's independence. However, this does not mean indifference to a core of his thought motive, which, even with the philosopher Nietzsche, lies primarily in the personality, in himself:
Hear me! Because I am this and that! Above all, do not confuse me!
(From the foreword by Ecce Homo)
Especially in the also added in the second edition 5th book of the cheerful science - the one he called it most personal Works - appear motifs, the Nietzsche's Private morality (Nietzsche) suggest:
We are, in a word - and it should be our word of honor! - Good Europeans, the heirs of Europe, the rich, overflowing, but also over-abundantly committed heirs of millennia of the European spirit: as such, also outgrown Christianity and aversed, and precisely because we grew out of it, because our ancestors were Christians of ruthless righteousness of Christianity were (...) We - do the same. What for? For our unbelief? For any kind of disbelief? No, you know that better, my friends! The hidden yes in you is stronger than all no's and may's, with which you are sick with your time; and if you have to go to sea, you emigrants, compel yourself to do so too - a belief! ... (The Joyful Science, Book 5, 377)