Will to Power and Peace

Will to Power and Peace

Human beings strive to move on. They endeavor for successive mode of life. In this regard, philosophies on power and peace are definitive dichotomies which dominantly set path to move on.  Philosophers like Schopenhauer, Nietzsche, and Darwin unfold tendency of human beings to move on.  These philosophers analyze human’s will to move ahead: Schopenhauer argues its will to live that keeps them going, conversely Nietzsche claims its will to power and on the other hand for Darwinian postulates, its survival tendency of human being that keeps them moving ahead. Other advocacies on peace are relevant to keep things whole and to strive to move on for human beings. So I am also reviewing eastern philosophies on Confucianism, Daoism, and Buddhism; these philosophies counsel peace with virtue to keep human beings moving forward.

Schopenhauer’s Will

Schopenhauer’s believes in will- to live. He uses a term, Will to describe desire to represent everything in the world. We tend to describe world on the basis of our perception. Will is taken into consideration for the representation of world. World is defined as self knowledge of will. So absence of will lacks representation of the world. When will is abandoned then no knowledge can work. Knowledge becomes worthless in the absence of will. Knowledge is a foundation of power. According to Michel Foucault, power is constructed by discourse which produces knowledge. Power and knowledge are dependent entities. He thinks power open ways for human beings to act and think about themselves.

Basically, we have nature to abhor nothingness which means we will life so much. In Schopenhauer’s words:

That we abhor nothingness so much is simply another way of saying that we will life so much, and that we are nothing but this will and know nothing but it alone. But we now turn our glance from our own needy and perplexed nature to those who have overcome the world, in whom the will, having reached complete self knowledge… (411)

Will vanishes with animate body but knowledge remains. Rather than limiting our knowledge from pressure and effort, joy to sorrow, and dream of the man’s will, we should seek for peace which is higher than all reason. To attain a peace, he argues one should incline to aesthetic pleasure because will is a source of sorrow. Will is desire which keeps us moving a head. Likewise Buddhism also connects desire to reason of suffering for them one needs to get rid of desire to escape from suffering. But he thinks escaping from will permanently isn’t possible so aesthetic pleasure is only way out. An aesthetic pleasure provides momentary seclusion from will. So everything in this world is driven by a will to live tendency.

Nietzsche’s Will

“Do you want a name for this world? A solution for all its riddles?  A light for you, too, you best –concealed, strongest, most intrepid, most midnightly men?––This world is the will to power––and nothing besides!  And you yourselves are also this will to power––and nothing besides!”

From the above statement it’s clear that for Nietzsche whole world is revolved around power. Everything in this cosmic frame exerts power. So he describes tendency of will among human beings in terms of their will to use power. Human activities are manifestation of will to power. Unlike Schopenhauer, Nietzsche argues that power is major driving force in human being. Human being rather than to survive or to live seek to move on, it is a case of power utilization that keeps them moving forward. For Nietzsche will to power is more important than will to live or survive as Darwin conceptualized.  He mentions about will to power in The Gay Science (1882), Thus Spoke Zarathustra. In his own words:

“a man enriches everything from out his own abundance: what he sees, what he wills, he sees distended, compressed, strong, over laden with power. He transfigures things until they reflect his power- until they are stamped with his perfection.”(102)

He thinks man tried to accomplish his best and this attempt of doing so is a power projection. He brings instance of artists like Pascal and Raphael. According to him, their works are consequence of utilization of perfection which they bring out of will to power. So in this sense will to power is no to overrule other but self- overcoming or self- mastery. So his feeling of power affirms beauty over ugly. An aesthetic beauty is manifestation of will to power. He confers:

“From the physiological standpoint, everything ugly weakness and depresses man. It reminds him of decay, danger, impotence; he literally loses strength in its presence... His feeling of power, his will to power, his courage and his pride- these things collapse at the sight of what is ugly, and rise at the sight of what is beautiful.” (104)

He regards beauty as a “bridge on which one can travel further, or which stimulates one’s desire to travel further.”  He argues beauty enhances power. So every beautiful object is manifestation of power of man. He credits, will to power for creative activity. Emrys Westacott includes his will to power is contrast concept of Darwin’s evolution theory, where he talks about existence or survival means of every cosmic entities but “he opposes contrasts the will to power with the “will to survive,” which he seems to think is the basis for Darwinism. In fact, though, Darwin does not posit a will to survive.  Rather, he explains how species evolve due to natural selection in the struggle to survive.”

Philosophies Counseling Peace

The eastern philosophies based on Confucianism, Daoism, and Buddhism promote peace. Confucianism founded by Confucius in 5^th century postulates, harmonious society working in peace and contentment. Confucius was dissatisfied with his society because it was fallen into anarchy and disorder so his teaching was for peace and tranquility in society. This doctrine demands for virtues to maintain peace. So in this regard Confucianism doctrine is close to will to peace with virtue. Ricky Andromeda claims:

“By following the teachings of Confucius, society could function properly, avoiding violence and negativity at all costs without sacrificing health or well-being. The call for proper action and benevolence extends to all people, as Confucius showed that leaders and kings should act in the same way to encourage those below them to do the same. Without widespread correct behavior, violence and disharmony would follow.”

Nietzsche’s philosophy explains how human being acts, what tendency they can have but Confucian’s philosophy says how they should act. He talks about an ideal society which is good for all. To him collective goodness is achieved by members of the society who live together. They all support each other including elderly weak and handicapped people. That is possible through interaction between them with trust, and kindness.

Daoism Virtue for Peace and Harmony

Dao means path and it is an advocacy to choose natural course or route to lead harmonious and peaceful life. For Dao virtue is will to survive. The life of each being and their tendency to move on is provided by spontaneous process of nature. Things get changed and even transformed spontaneously. So virtue is to follow Dao which is the highest form of expression. Technique of Dao is to ordering the society rather than an aesthetic application. Daoism is philosophical lense of Laozi. He provides anti-war sentiments:

“To win every battle by actual fighting before a war is won; it is not the most desirable. To conquer the enemy without restoring to war is the most desirable.”… “to be able to conquer the whole Empire because of the skill in killing does not deserve the highest praise.” (513)

His advices to maintain relationship among states it shouldn’t seek for war and to resist temptation of power. These ideas present his anti-war concept and clearly illustrate him in favor of peace and harmony with virtue.

Likewise Buddhism provides outlook on nature and cause of suffering. It’s about recognizing suffering and chooses middle way to lead peaceful life while moving forward. It requires cultivation of compassion for others and search for enlightenment. Gautam Buddha who propounded it describes four noble truths to transcend our suffering:

1)      There is suffering and constant dissatisfaction in the world.

2)      The reason of suffering is our desires

3)      We  need to get rid of desires to avoid suffering

4)      We can learn to move beyond suffering with the help of eightfold path which includes: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

Conclusion

In a human existence two factors: power and peace have been requirements in every individuals life. From philosophical point of few these two factors sought discussion among various beliefs exist in the world. Life is will to power not will to live for Friedrich Nietzsche. His advocacy on power proves human being’s nature is evolved out of will to power drive unlike Darwin’s thought. Darwinian postulates will to live causes survival of fittest. Like Schopenhauer one is determined by will to live. Human existence is evolved out of will to power. So will- to power is more descriptive than will -to peace which delivers ought to be concepts on will. According to Michel Foucault, power is constructed by discourse which produces knowledge and Confucius says cultivated knowledge is more important than creativity.  Will to virtue with peace is main concern for Daoism whereas for Nietzsche will to power is driving force in this cosmic world. Among Buddhist believers desire to live suffering free life choosing middle path should be driving force. Confucianism concern is for virtue to lead peaceful society.

Work Cited

Andromeda, Rickey. "Confucianism Beliefs About Violence." Our Everyday Life. N.p., n.d. Web. 03 June 2017. <http://peopleof.oureverydaylife.com/confucianism-beliefs-violence-3273.html>.

Nietzsche, Fredrich. “Art and Will to Power.” The Twilight of the Idols. 1909, pp. 102-06.

Schopenhauer, Arthur. “World as Will: Second Aspect.” Ed. E.F.J. Payne. The World as Will and Representation. U.S: New York, 1969, 269-413.Print.

Wei-hsun Fu,Charles. “Daoism in Chinese Philosophy.” Companion Encyclopedia of Asian Philosophy, Eds. Carr Brian & Indra Mahalingum. London: Routledge. 1997, pp. 497-19.

Westacott, Emrys. “Nietzsche's Concept Of The Will To Power.” ThoughtCo. 30 Oct. 2015. Web. 3 May. 2017. <https://www.thoughtco.com/nietzsches-concept-of-the-will-to-power-2670658>