 The Will to Power is one of the most fundamental concepts in the philosophy of Friedrich Nietzsche. It is also one of his most complex concepts, as it was never systematically defined in his works, leaving its interpretation open to debate. Nietzsche had considered writing a book under the title The Will to Power, which he announced in the Genealogy of Morals, published in 1887. These things will be addressed by me more fully and seriously in another connection, with the title On the History of European Nihilism, for which I refer you to a work I am writing, The Will to Power, Attempt at a Revaluation of All Values. However, in 1888, Nietzsche had abandoned the entire project of The Will to Power and decided to write a new four-part Magnum Opus with his notes gathered in the abandoned project, under the title Revaluation of All Values, and actually finished the first quarter, The Antichrist. Unfortunately, he could not complete this monumental task as he experienced a mental breakdown in 1889, with a complete loss of his mental faculties for the remaining 11 years of his life. During this time, Nietzsche's sister Elizabeth and his friend Peter Gast took possession of all his unpublished notes and edited them to publish The Will to Power. Elizabeth claimed that this text was her brother's Magnum Opus. Sadly, she wanted to use it to pursue her personal agenda in National Socialism. This work has since then been superseded by an expanded second version containing 1067 sections, which includes Nietzsche's original notes. This is what has come to be commonly known as The Will to Power. Although it remains a posthumously published work, rather than a text completed by him, it is still an excellent anthology of selections from his notebooks. We will be focusing on what Nietzsche actually wrote and published himself during his active years, as well as making some references to his unpublished notes where it is appropriate. Nietzsche's early works, Human, All to Human, The Dawn, and the Gay Science, provide his first psychological insight on the desire for power. He writes, The reason why a powerful person is grateful is this, his benefactor has intruded into his sphere. It is a milder form of revenge. Without the satisfaction of gratitude, the powerful man would have shown himself powerless and would hence be considered so. Therefore, every society of the good, in other words, originally of the powerful, places gratitude amongst the first duties. Nietzsche explains that if somebody does something for you, there is an implication that you were powerless and needed his help. You are degraded in his eyes and in your own. Then you thank him and the implication is reversed. He has done something for you as if you were the powerful one and he your servant. In that sense, gratitude may be considered a mild form of revenge. In another aphorism, Nietzsche observes the effort of people to arouse pity. Ask yourself whether that ready complaining and whimpering that making a show of misfortune does not at bottom aim at making the spectators miserable. The pity which the spectators then exhibit is in so far a consolation for the weak and suffering in that the latter recognize therein that they possess still one power in spite of their weakness, the power of giving pain. As we can observe, the early Nietzsche does not find his desire for power admirable. More often than not, he used it to explain behavior he happened to dislike. This would later change with his genealogy of morals, which human all too human laid the seeds for. He explains that the desire for power exists both among the powerful whose highest team of gratitude Nietzsche would explain does and among the impotent whose desire for pity Nietzsche construes as prompted by desire for power. Here we stumble upon a crucial point that an apparent negation of the desire for power is explained in terms of the desire for power. Even asceticism, humility, self abasement and renunciation of worldly power are motivated by this way. He writes, Indeed happiness taken as the most alive feeling of power has perhaps nowhere on earth been greater than in the souls of superstitious ascetics. In another aphorism he states, power which has greatly suffered both indeed and in thought is better than powerlessness which only meets with kind treatment. Such was the Greek way of thinking. In other words, the feeling of power was priced more highly by them than any mere utility or fair renown. The powerful have no need to prove their might either to themselves or to others by oppressing or hurting others. Only the weak man wishes to hurt and to see the signs of suffering. This certain association of power to the Greeks was a decisive step in the development of this conception into an all-empressing monism as will to power. With these insights the possibility of a psychological monism suggests itself. All psychological phenomena might be reducible to the will to power. Nietzsche, however, is not primarily in search of any basic principle. He does not jump to this conclusion yet. In 1883 the concept of the will to power came like a flash of lightning and in a frenzied feeling of inspiration Nietzsche wrote, thus spoke Sarathustra, where the will to power makes its first appearance. It is introduced as one of the three major teachings Sarathustra has to offer, the other two being the ubermensch and the eternal recurrence. He writes, only where there is life there is also will, not will to life but will to power. There is much that life esteems more highly than life itself, but out of the esteeming itself speaks the will to power, thus life taught me. Nietzsche was fundamentally concerned with commanding or exercising power over oneself, not over others. The will to power is a dynamic force in continuous becoming and striving, manifesting itself in the encounter with obstacles. It is the expression of self-realization, becoming who you truly are. Sarathustra embodies the struggle of the will to power as obstacles inevitably give way to resistances. He is completely uninterested in gaining power over others as he states, I lack the life's voice for all commanding. In fact, he keeps insisting that the last thing he wants is the ability to command his disciples but rather that they follow themselves. Nietzsche summarizes the will to power most succinctly in the Antichrist. What is good? All that heightens the feeling of power. The will to power. Power itself in man. What is bad? All that proceeds from weakness. What is happiness? The feeling that power increases that a resistance is overcome. The secret that Sarathustra has learned from life is self-overcoming, the characteristic of the ubermensch. As we have seen, the key problem is self-commanding. However, it is not as easy as it sounds. In fact, many people embody what Nietzsche calls the last man, the antithesis of the ubermensch. Those who are all alike and follow others, a herd mentality, too afraid to do anything extreme and remain in mediocrity all their lives. They do not take risks because of fair or laziness. However, Nietzsche does not write for them, but for that small percentage of people who want true fulfillment and happiness out of life. The only way to achieve the highest level of happiness is to take risks. For believe me, the secret for harvesting from existence, the greatest fruitfulness and the greatest enjoyment, is to live dangerously. There's almost a 0% chance that you won't experience some form of extreme pain in your life. Nietzsche tells us not to run from this reality, but to face it and overcome it in order to grow. Think of the metaphor of climbing a mountain. There are obstacles and difficulties ahead. One can even risk falling from the heights and injuring or killing oneself. However, once you reach the top of the mountain, you'll be able to see the most beautiful views imaginable. He who climbs upon the highest mountain laughs at all tragedies, real or imaginary. Those who do not overcome their obstacles will miss the most amazing moments of life and live mediocre lives. Nietzsche's concept of sublimation is key to understanding the will to power. He believes that a sexual impulse, for example, could find satisfaction in the attainment of something else, such as creative spiritual activity, instead of being fulfilled directly. One of his main critiques of Christianity is that it did not supplement the instincts, but rather repudiated them. As the instincts are what makes us human beings, it is against life itself, contrary to the will to power, in which instincts are the main dry-forcing humans. This contrast of the abnegation, repudiation and extirpation of the passions on the one side and their control and sublimation on the other is one of the most important points in Nietzsche's entire philosophy. The man who can develop his faculty of reason only by extirpating his sensuality has a weak spirit. A strong spirit need not make war on the impulses, it masters them fully and is, to Nietzsche's mind, the acme of human power. He points out that most of the great philosophers were not married and explains the masses follows, as for the chastity of philosophers, finally this type of spirit clearly has its fruitfulness somewhere else than in children. Perhaps it also has the survival of his name elsewhere, its little immortality. And in his notes he writes, Making music is another way of making children. The will to power as the only interpretation also supposes its opposite, namely decadence. Decay must be explicable from this striving for growth, just as weakness must be comprehensible in terms of the principle of strength, he writes. But what if pleasure and pain should be so closely connected that he who wants a great possible amount of the one must also have the greatest possible amount of the other, that he who wants to experience the heavily high jubilation must also be ready to be sorrowful unto death. Human beings do not seek pleasure and avoid displeasure, they seek an increase of power which is confronted by displeasure as an obstacle to their will to power. It is therefore natural for human beings to have a continual need for displeasure in order to grow. The will to power opposes the prevalent notion of the will to existence, he writes, Indeed, the one who shot at truth with the words will to existence did not hit it, this will does not exist. For what is not cannot will, but what is in existence, how could this still will to exist? Only where life is, is there also will, but not will to life, instead does I teach you will to power. In Twilight of the Idols, Nietzsche considered himself an anti-Darwin. Darwin proposed that we evolve through natural selection, whereby one's ability to survive will leave the most copies of itself in successive generations. Herbert Spencer, a follower of Darwin, coined the well-known phrase survival of the fittest. However, unlike Darwin, he believed that all living beings seek first and foremost self-preservation. Darwin does not propose self-preservation, but rather that behaviours that are advantageous are the ones preserved in natural selection. Thus, Nietzsche misattributes self-preservation to Darwin. In The Gay Science, Nietzsche writes, To will to preserve oneself is the expression of distress, of the limitation of the genuinely basic drive of life, which aims at the expansion of power. And in this willing, frequently risks and even sacrifices self-preservation. The struggle for existence is only an exception, a temporary restriction of the life-will. The great and small struggle always turns upon superiority, upon growth and expansion, upon power, in accordance with the will to power, which is just the will to life. What is clear is that Nietzsche's survival is not merely self-preservation, but is primarily struggle for increase of power. Everything strives for power for the most unconsciously. Beyond good and evil has the most references to the will to power in his published works, appearing in 11 aphorisms. Nietzsche reiterates that life is not self-preservation. Physiologists should think before putting down the instinct of self-preservation as the cardinal instinct of an organic being. A living thing seeks above all to discharge its strength, life itself is will to power. Self-preservation is only one of the indirect and most frequent results. Furthermore, in his notes he writes, It can be shown most clearly for every living thing that it does everything, not in order to preserve itself, but to become more. Just as a tree will naturally grow to seek its roots and gain resources, so will a person seek to develop his health, wealth, strength and status, which are all expressions of his will to power. Schopenhauer had written long before Darwin about his concept of the will to live. Nietzsche had read Schopenhauer extensively in his youth, and he became a sort of father figure for him. Although he later grew apart from his philosophy, as he would say, one repays a teacher badly, if one always remains nothing but a pupil. Nietzsche rejected the will to live in favor of his will to power. Schopenhauer's will is a metaphysical concept inspired by his readings of Kant's Pneumon, or the unknowable thing in itself, which exists independently of human sense and perception. It is the opposite of phenomenon, which refers to any object of the senses, such as sight and sounds. For Schopenhauer, the will is the cause of all suffering, as human life is a ceaseless struggle for satisfaction. We are constantly pursuing objects of desire to become happy, but when we achieve them, we do not become satisfied. It merely liberates us from our previous pain. We remain in a constant state of suffering and restlessness, until we inevitably die, thus the pessimism of his philosophy. Nevertheless, he does believe that we can achieve momentary bliss and peace of mind, whereby the will ceases its desire of striving. This comes from aesthetic experiences, such as music and art. However, the only way we can free ourselves from our miserable existence is through the total negation of the will and lead an aesthetic life in order to minimize suffering. Nietzsche, as we have seen, embraces suffering, as it is precisely what helps us grow in life. Pain is necessary and not to be devalued. Since obstacles cause pain, we must overcome them, so that we can advance our power. As he says in one of his most popular phrases, what doesn't kill you makes you stronger. As an experimental philosopher, Nietzsche sought to break with the delusion of the metaphysicians who believed that they could solve all of life's riddles with one stroke, with one word, and become unriddlers of the universe. He claims that philosophers will to truth, in other words, their parent decide to dispassionally seek objective absolute truth, is actually nothing more than a manifestation of their will to power. Will to truth, you call that which drives you and makes you lustful, you wiser's ones. Will to thinkability of all being, that's what I call your will. You first want to make all being thinkable, because you doubt with proper suspicion whether it is even thinkable. But for you it shall behave and bend, thus your will wants it. It shall become smooth and subservient to the spirit as its mirror and reflection. That is your entire will, your wisest ones, as a will to power. And even when you speak of good and evil and of valuations, you still want to create the world before which you could kneel. This is your ultimate hope and intoxication. In Beyond Good and Evil, Nietzsche tells us to suppose that we succeeded in explaining our entire instinctive life as the development and ramification of one basic form of the will, which includes everything from procreation to nourishment. If so, the world seen from within, it would simply be will to power and nothing else. Some interpreters have emphasized this view of the will to power as a metaphysical general force underlying all reality, making it more directly analogous to Schopenhauer's will to live. This brings some confusion as Nietzsche's against metaphysics. Many Nietzschean scholars have insisted that the will to power is less metaphysical and more pragmatic than Schopenhauer's. While Schopenhauer thought the will to live was what was most real in the universe, Nietzsche's will to power can be understood primarily as the key concept of a psychological hypothesis as well as a useful principle for the purpose of the individual's life. However, we cannot deny that Nietzsche views it more and more as a basic force of the entire universe in his later life. What can we make of this contradiction? Martin Heidegger's work continues to have an enormous influence on how Nietzsche's notion of the will to power is interpreted as a traditional metaphysical unity. However, there is a crucial distinction to be made in terms of metaphysics. Wherever Nietzsche rejects metaphysics, it is only the Platonic Christian tradition in which being is understood as fixed and static, such as Plato's will to forms or the Christian concept of heaven. Nietzsche's will to power symbolizes an eternal becoming, thus it does not possess a substantial, durable character. It is a monism in which even being is conceived as becoming. Being is thus not opposed to becoming, but rather becoming include being. Keeping this in mind, it is possible to talk about the metaphysics of the will to power. A crucial point must be made in Nietzsche's concept of power. It is characterized by intrinsic relationality. Power is only power in relation to another power. In other words, there are no first things which then have relations with each other, rather things are what they are by virtue of their relations. Nietzsche's concept of power implies that reality is dynamic. There is no fixed cause that can be separated from that causation. This structure implies that power must be understood as a necessary striving for more power. Power is a necessary striving to expand itself, and is only power insofar as it can maintain itself against other powers and strives to predominate over them. However, speaking about a will to power is misleading. For all realities will to power. It is not an independent unity, it is always a variable and relational multiplicity held together, and those wills to power exist only as a multiplicity of wills to power and so on at infinitum. It is always at war with itself. It is a single basic force whose very essence it is to manifest itself in diverse ways and to create multiplicity, not ex nihilo, but out of itself. In Nietzsche's worldview, nothing has existence and meaning outside the game of power relations. Because of this, there is no withdrawal from this game. This chaos is not mere burden that we have to ever come to survive or make our life easier. It also plays a very positive role. It is the basis of all creation and creativity. Without it, nothing novel could emerge. One must still have chaos in oneself to be able to give birth to a dancing star. To conclude, Nietzsche's conception of the will to power is not primarily a metaphysical principle. His central concern is with man, and power is to him above all a state of the human being. The projection of the will to power from the human sphere to the cosmos is an afterthought, wealth and military might, whenever signs of great power to Nietzsche's mind. And he realizes fully that power involves self-discipline and self-overcoming. This is, in fact, the central point of the will to power.