Pure Air and Solitude and Bread and Medicine

Abstract

ABBREVIATIONS BGE Beyond Good and Evil. Trans. J. Norman. Cambridge: Cambridge University Press, 2002. D Daybreak: Thoughts on Prejudices of Morality. Trans. R. J. Hollingdale. Cambridge: Cambridge University Press, 1997. EH Ecce Homo. Trans, A. M. Ludovici. New York: Russell & Russell, 1964. HH Human, All Too Human: A Book for Free Spirits. Trans. R. J. Hollingdale. Cambridge: Cambridge University Press, 1996. GS The Gay Science. Trans. J. Nauckhoff and A. Del-Caro. Cambridge: Cambridge University Press, 2001. GM On Genealogy of Morality. Trans. C. Diethe. Cambridge: Cambridge University Press, 1994. SL Selected Letters of Friedrich Nietzsche. Ed. and trans. C. Middleton. Chicago and London: The University of Chicago Press, 1969. WP The Will to Power: An Attempted Transvaluation of All Values. Trans. A. M. Ludovici. New York: Russell & Russell, 1964. Z Thus Spoke Zarathustra: A Book for All and None. Trans. T. Common. New York: Russell & Russell, 1964. The explication of Nietzsche's conception of friendship is a somewhat problematic task. Nietzsche, knight of extreme individualism and autarchic life, is commonly perceived as having refrained from dealing with friendship, even opposing it, saying: Not to be stuck to any person, not even somebody we love best-every person is a prison and a corner (BGE, §41). Therefore, this topic has been largely ignored by his interpreters. However, a careful reading of Nietzsche's writing discloses more than one distinct conception of friendship. Moreover, it becomes clear that Nietzsche attributed significant value to friendship, at least until period of his late writings. Thus, for example, he describes friendship as the wonder of wonders, beyond intellect, as divine and sublime, the choicest experience, which few are privileged to enjoy (from a letter to Erwin Rohde [10/1/ 1869]).1 In this essay I shall present my understanding of Nietzsche's conception of friendship, in other words: I mean to explain connection between expressions specified in my title-pure air and solitude and bread and medicine-and all that Nietzsche says about friendship. While it goes without saying that Nietzsche himself did not shape his thoughts into systematic, well developed arguments, my own presentation distinguishes, for methodological purposes, between issues and characteristics which are immanently connected. I shall show that Nietzsche had a unique and quite rich conception of friendship that played an important role in his thought, and which basically remained unchanged throughout his life. This conception will be presented in light of well developed Aristotelian conception of friendship, which is cornerstone of every modern discussion of subject. I shall also briefly discuss how Derrida-the central contemporary theoretician of friendship-interprets Nietzsche's conception. Finally, I shall conclude with my own evaluation of Nietzsche's conception of friendship. Nietzsche depicts friendship as a bond of love, most exalted bond possible between human beings, and as superior to individuals who are parties to it since it is aimed towards ideal of overman.2 However, not every friendship is of this quality. He distinguishes between inferior, common friendship and exalted or noble friendship, which is worthy of name. This distinction already helps explain ostensible contradictions in what he says about friendship, which result from fact that he hardly ever mentions which kind of friendship he is discussing. It also explains apparent contrast between his conceiving friendship as an ideal and his presenting noble man's life as characterized by solitude. Solitude is indeed at odds with life within society, but not necessarily with life among true friends; moreover, at times Nietzsche criticizes solitude, and clarifies advantages and even necessity of a relationship with one's fellow man. …