“Friedrich Wilhelm Nietzsche (October 15, 1844 – August 25, 1900) was a German philosopher. His writing included critiques of religion, morality, contemporary culture, philosophy, and science, using a distinctive style and displaying a fondness for aphorism. Nietzsche's influence remains substantial within and beyond philosophy, notably in existentialism and postmodernism. Nietzsche began his career as a philologist before turning to philosophy. At the age of 24 he became Professor of Classical Philology at the University of Basel, but resigned in 1879 due to health problems, which would plague him for most of his life. In 1889 he exhibited symptoms of a serious mental illness, living out his remaining years in the care of his mother and sister until his death in 1900.”

“Dari semua yang tertulis, aku hanya mencintai apa yang ditulis seseorang dengan darahnya sendiri.” --Friedrich Nietzsche (1844-1900)”

“Thus Spoke Zarathustra (German: Also sprach Zarathustra, sometimes translated Thus Spake Zarathustra), subtitled A Book for All and None (Ein Buch für Alle und Keinen), is a written work by German philosopher Friedrich Nietzsche, composed in four parts between 1883 and 1885. Much of the work deals with ideas such as the "eternal recurrence of the same", the parable on the "death of God", and the "prophecy" of the Overman, which were first introduced in The Gay Science.Described by Nietzsche himself as "the deepest ever written", the book is a dense and esoteric treatise on philosophy and morality, featuring as protagonist a fictionalized Zarathustra. A central irony of the text is that the style of the Bible is used by Nietzsche to present ideas of his which fundamentally oppose Judaeo-Christian morality and tradition.”

“Another image comes to mind: Nietzsche leaving his hotel in Turin. Seeing a horse and a coachman beating it with a whip, Nietzsche went up to the horse and, before the coachman’s very eyes, put his arms around the horse’s neck and burst into tears.That took place in 1889, when Nietzsche, too, had removed himself from the world of people. In other words, it was at the time when his mental illness had just erupted. But for that very reason I feel his gesture has broad implications: Nietzsche was trying to apologize to the horse of Descartes. His lunacy (that is, his final break with mankind) began at the very moment he burst into tears over the horse.”

“The intellectual context in which Eliot began work on the "long poem" that was to become The Waste Land has much to tell us about formal aspects of his poem. Certainly it reveals something of the problem any artist would have had in finding a perspective on the twentieth century. Emphasis on context, however, should not be taken as an assertion of specific influence. It should not be assumed that Eliot was consciously trying to adjust his presentation of reality to conform with the presentations in science or in the visual arts or even that he was greatly influenced by any specific scientific theory or any aesthetic manifesto. Without a doubt, he was aware of what was happening in science, in philosophy, and in the other arts. And without a doubt, he created structures in art which show his sensitivity to his age and which are formally analogous to structures created by other artists. He arrived, however, not by following anyone but by trying to find his own way. He spent most of the decade before writing The Waste Land as a close student of philosophy, comparative religion, and Buddhism, and his understanding of these subjects is part of the basic context of his art.”

“That philosophy died yesterday, since Hegel or Marx, Nietzsche, or Heidegger—and philosophy should still wander toward the meaning of its death—or that it has always lived knowing itself to be dying... that philosophy died one day, within history, or that it has always fed on its own agony, on the violent way it opens history by opposing itself to nonphilosophy, which is its past and its concern, its death and wellspring; that beyond the death, or dying nature, of philosophy, perhaps even because of it, thought still has a future, or even, as is said today, is still entirely to come because of what philosophy has held in store; or, more strangely still, that the future itself has a future—all these are unanswerable questions. By right of birth, and for one time at least, these are problems put to philosophy as problems philosophy cannot resolve.”