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Live True: A Mindfulness Guide to Authenticity

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Ora Nadrich

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“Branding is something designers think about a lot. You take something like a perfume or car tire, or butt-flavored bubblegum, and you ask questions about it that you shouldn't be able to ask. What kind of tuxedo would this car tire wear to the prom? What is this perfume's favorite movie? You try to end up in a place where you understand a product as if it is a person. The reverse of this, where people become brands, should be easy right? They're already people... End at the beginning. Except that really what you're doing when you brand is a process of simplification. You come to understand the essence of that fucking tire. And so branding a person also benefits dramatically from simplicity. People are complicated, but brands are simple.”

PeopleDesignPersonalityHumanEssenceSimplicityBrandingBrandSimplifying
Book:An Absolutely Remarkable Thing
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“It is supposed to be a recommendation for philosophy to say of it that it provides the people with a substitute for religion. And in fact, the training of the intellect does necessitate the convenient laying out of the track of thought, since the transition from religion by way of science entails a powerful, perilous leap,—something that should be advised against........Here, for the purpose of affording the means of transition, for the sake of lightening the spirit overburdened with feeling, art can be employed to far better purpose, as these hypotheses receive far less support from art than from a metaphysical philosophy. Then from art it is easier to go over to a really emancipating philosophical science.”

Human
Author:Nietzsche, Friedrich
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“Only men of the utmost simplicity can believe that the nature man knows can be changed into a purely logical nature. Yet were there steps affording approach to this goal, how utterly everything would be lost on the way! Even the most rational man needs nature again, from time to time, that is, his illogical fundamental relation (Grundstellung) to all things. No practical knowledge of a man, for example, stood he never so near to us, can be complete—so that we could have a logical right to form a total estimate of him; all estimates are summary and must be so. Then the standard by which we measure, (our being) is not an immutable quantity; we have moods and variations, and yet we should know ourselves as an invariable standard before we undertake to establish the nature of the relation of any thing (Sache) to ourselves. Perhaps it will follow from all this that one should form no judgments whatever; if one could but merely live without having to form estimates, without aversion and without partiality!—for everything most abhorred is closely connected with an estimate, as well as every strongest partiality. An inclination towards a thing, or from a thing, without an accompanying feeling that the beneficial is desired and the pernicious contemned, an inclination without a sort of experiential estimation of the desirability of an end, does not exist in man. We are primordially illogical and hence unjust beings and can recognise this fact: this is one of the greatest and most baffling discords of existence.”

Human
Author:Nietzsche, Friedrich
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“Every belief in the value and worthiness of life rests upon defective thinking; it is for this reason alone possible that sympathy with the general life and suffering of mankind is so imperfectly developed in the individual. Even exceptional men, who can think beyond their own personalities, do not have this general life in view, but isolated portions of it. If one is capable of fixing his observation upon exceptional cases, I mean upon highly endowed individuals and pure souled beings, if their development is taken as the true end of world-evolution and if joy be felt in their existence, then it is possible to believe in the value of life, because in that case the rest of humanity is overlooked: hence we have here defective thinking. So, too, it is even if all mankind be taken into consideration, and one species only of impulses (the less egoistic) brought under review and those, in consideration of the other impulses, exalted: then something could still be hoped of mankind in the mass and to that extent there could exist belief in the value of life: here, again, as a result of defective thinking. Whatever attitude, thus, one may assume, one is, as a result of this attitude, an exception among mankind. Now, the great majority of mankind endure life without any great protest, and believe, to this extent, in the value of existence, but that is because each individual decides and determines alone, and never comes out of his own personality like these exceptions: everything outside of the personal has no existence for them or at the utmost is observed as but a faint shadow. Consequently the value of life for the generality of mankind consists simply in the fact that the individual attaches more importance to himself than he does to the world. The great lack of imagination from which he suffers is responsible for his inability to enter into the feelings of beings other than himself, and hence his sympathy with their fate and suffering is of the slightest possible description. On the other hand, whosoever really could sympathise, necessarily doubts the value of life; were it possible for him to sum up and to feel in himself the total consciousness of mankind, he would collapse with a malediction against existence,—for mankind is, in the mass, without a goal, and hence man cannot find, in the contemplation of his whole course, anything to serve him as a mainstay and a comfort, but rather a reason to despair. If he looks beyond the things that immediately engage him to the final aimlessness of humanity, his own conduct assumes in his eyes the character of a frittering away. To feel oneself, however, as humanity (not alone as an individual) frittered away exactly as we see the stray leaves frittered away by nature, is a feeling transcending all feeling. But who is capable of it? Only a poet, certainly: and poets always know how to console themselves.”

HumanAll Too Human
Author:Nietzsche, Friedrich
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“The unfortunate experiences a species of joy in the sense of superiority which the manifestation of sympathy entails; his imagination is exalted; he is always strong enough, then, to cause the world pain. Thus is the thirst for sympathy a thirst for self enjoyment and at the expense of one's fellow creatures: it shows man in the whole ruthlessness of his own dear self: not in his mere "dullness" as La Rochefoucauld thinks.—In social conversation three fourths of all the questions are asked, and three fourths of all the replies are made in order to inflict some little pain; that is why so many people crave social intercourse: it gives them a sense of their power. In these countless but very small doses in which the quality of badness is administered it proves a potent stimulant of life: to the same extent that well wishing— (Wohl-wollen) distributed through the world in like manner, is one of the ever ready restoratives.”

Human
Author:Nietzsche, Friedrich
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“The actor cannot, at last, refrain, even in moments of the deepest pain, from thinking of the effect produced by his deportment and by his surroundings—for example, even at the funeral of his own child: he will weep at his own sorrow and its manifestations as though he were his own audience. The hypocrite who always plays one and the same part, finally ceases to be a hypocrite; as in the case of priests who, when young men, are always, either consciously or unconsciously, hypocrites, and finally become naturally and then really, without affectation, mere priests: or if the father does not carry it to this extent, the son, who inherits his father's calling and gets the advantage of the paternal progress, does. When anyone, during a long period, and persistently, wishes to appear something, it will at last prove difficult for him to be anything else. The calling of almost every man, even of the artist, begins with hypocrisy, with an imitation of deportment, with a copying of the effective in manner. He who always wears the mask of a friendly man must at last gain a power over friendliness of disposition, without which the expression itself of friendliness is not to be gained—and finally friendliness of disposition gains the ascendancy over him—he is benevolent.”

Human
Author:Nietzsche, Friedrich
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