Diverse personalities: Nietzsche, in the Twilight of the Idols (1888), writes that Reality shows us a delightful abundance of types,

the richness that comes from an extravagant play and alternation of forms. There are several textual examples of Nietzsche evaluating the diversity and multiplicity of a phenomenon. For example, in the The Gay Science III, Nietzsche evaluates the health of the soul when he rewrites Ariston's medical formulation of morality in perspectival terms: your virtue is the heath of your soul. What is healthy for your body therefore depends, Nietzsche writes, upon your goal, your horizon, your energies, your impulses, your errors, and above all on the ideals and phantasms of your soul. I read this particular example to be one that Nietzsche ceases short of completion out of impossibility, for he writes that there are innumerable healths of the body. Therefore I take it that Nietzsche's account of this particular reality, that of health, speaks to an inexhaustibly diverse constitution. Elsewhere Nietzsche offers critiques of the subject, causality, and rationality. In On Truth and Lies in a Nonmoral Sense, Nietzsche describes truth as a movable host of metaphors, metonymies, and anthropomorphisms. When Nietzsche writes this he suggests that all of our truths are means of making comparisons, means of drawing similarities among things that are different. Truth and knowledge are therefore things that are created by humans through language, through an over-interpretation, and there is left no space for absolute truth. In The Gay Science Nietzsche takes causality to be but an isolation of certain pieces that we mistake to be sequential and causal; we order these interpretations in our own image. Nietzsche takes knowledge to be something that is established through time, with its acceptance also playing a key factor. It is out of basic errors that many tenets of knowledge were born, and only much later doubted. The problem, by then, is that our ways of living and viewing the world were structured in accordance with basic errors. These critiques fit into Nietzsche's genealogy of morality to the extent that, in the genealogy, Nietzsche evaluates the theoretical shortcomings that conceptually engender consequent moral paradigms. The truth in the genealogy then, is that the truths of modern morality are constructed and self-defeating. The causality in the genealogy, then, is that basic conceptual errors have given rise to entire worldviews, and have constructed entire systems of knowledge. The knowledge in the genealogy, then, is that the current ways of thinking about morality are forged through the historical events of time itself. The moral views are themselves irrelevant to truth. The implicit conceptual hypocrisy enacted by the alleged impersonality of the ascetic ideal's in fact very personal reaction to the self's inability to constitute meaning troubles Nietzsche because the moral model on which the ascetic view is based contradicts itself. The ascetic ideal is based upon a system which it itself denies. Someone who shares Nietzsche's goals should be troubled by this hyporcrisy because it restricts the possibilities of phenomenal evaluation into monolithically fascist models. Becoming Oneself: Overcoming oneself: The camel is associated with taking on heavy loads. The loads are, for example, taking on knowledge to its own privation, speaking to those who do not listen, and loving those who despise it. The lion is associated with freedom and strong willing. The child is associated with innocence and forgetting, new beginnings, a game, a wheel rolling out of itself, a first movement, and a sacred yes-saying. The child is an analog to the overman. This new ideal does not differ significantly from the philosopher of the future that Nietzsche mentions in BGE. Nietzsche resituates reason in TSZ. Whereas prior versions of reason have organized thing through basic errors and lies, such that much of thought is distorting. Nietzsche takes it that humans do not desire truth but rather the consequences of truth, which they take to preserve life itself. In TI Nietzsche

speaks of a restored reason that is in line with living in accordance with drives/passions and transforming oneself. This reason is therefore the reason of each individual. Performing oneself: The child says body and soul am I and Zarathustra replies that the awakened, knowing one says body am I through and through and nothing besides; the soul is just something on the body. Why do we think that we have bodies and souls? Religion has something to do with it, Cartesianism has something to do with it, and the ascetic ideal in general has something to do with it. Nietzsche criticizes this view because he favors a view that the self is comprised of a sum of physiological drives. 4 great errors of TI: Confusing cause/consequence, False causality, Imaginary causes, Free will Commonly unique: Redemptive love: Zarathustra despises mankind because, paradoxically, he loves mankind. He despises because mankind falls short of its potential to create and live experimentally. He holds the most contempt for the last human beings, who realize that they have created everything and are saddened or lack meaning by it (nihilism). He also contempts ignorance, hate, jealousy. Zarathustra is against the despising of life. His ape does just this by despising our of resentment, and out of revenge. Love can liberate us from the spirit of revenge of the resentful last man by turning to the self. Loving the self can produce a meaning that is significant and worthwhile. Loving oneself is part of the experiment of affirming-life. Timely redemption: Ineffable speech: Narrative truth: