in which the phenomenology of spirit is to be classified. The eschatology of beyng names a wholly different dimension of the essence of the truth of beyng.
The overman is still fully human. Thus he is the final human in the sense of a life-form that has erected itself in representational production of beings.
In thinking the eschatology of beyng, we think toward the preparation of the other essence of the human: that he is the mortal. The customary representation of mortality does not even reach the general direction of the essence that distinguishes the mortal.
What if the god of the philosophers was even more divine than the god of Abraham, who tolerates no other of his kind, whose son Jesus sends all who do not love him to roast in hell? What is with such a god, who denies divinity and has nothing of the magnanimity of pure joy at his own kind and its inexhaustible riches? (A remark on Pascal).
“Better in the barn than in the parlor”—said the farmer as she went to pick up her nanny goat with the handcart from the pasture after it broke its leg there.
Wherever thinking comes to you easily, that is where you should suspect that you have gone astray; what comes to you with difficulty, keep it preserved as an aid.
Today the essence of art and poetry in general has become questionable and indeed precisely because one can move everywhere in an average manner with all dexterity and taste through all the forms and modes of art and can imitate them in the applied arts. There are imitation Rilke poems by the ton. The deadly part of this is that they are not bad. These apparitions are uncannier to me than vulgar decadence. The level of quality one achieves these days with modern Christian philosophy; and yet everything is empty and changes nothing.
It seems that Spengler’s history of philosophy, crumbling and primitive in its foundations, which we put behind us three decades ago, is catching on across the world. That does not spark much hope that one will oneself be ready for a confrontation with an essential thinking. The way in which they brag about being finished with Nietzsche says it all too clearly.
Hegel’s Phenomenology of the Spirit (from 1807) is the penultimate phase in the eschatology of beyng. Nietzsche’s “Thus Spoke Zarathustra” (1883/4) is the final one.