The story of "The Horse of Turin" begins with Nietzsche's last and most famous mental breakdown on the streets of Turin on January 3, 1889, and there are a few things that need to be clarified about it. 1. The incident of Nietzsche's public mental breakdown on the streets of Turin is a real history. At that time, he was taken away by two policemen, and the time and place can be traced. When his friends and family brought him back from Turin, Italy to Basel, Switzerland, he had shown complete madness and was sent to a psychiatric clinic within a short period of time. He has never returned to normal since then. His mental state continued to deteriorate until his final death on August 25, 1900, eleven years later. However, the claim that his mental breakdown was caused by Yongma crying has always been an unsubstantiated rumor. The academic community generally believes that the authenticity of this incident is very high, and they have given different interpretations of the incident from various angles. This incident has also become a famous koan in the philosophical world. 2. Based on Nietzsche’s recognized status as a great philosopher across the ages, his thoughts and writings have unprecedented power, and the traditional prejudice that the general public does not understand philosophers and take it for granted, the incident of Nietzsche’s madness has long been a subject of concern. Overly distorted explanations, one of the classic misunderstandings is that there is a causal relationship between Nietzsche's thinking and his madness. At the time, psychiatry was still in its infancy, but it also made as detailed a raw test and record of Nietzsche's madness as possible. These data have been collected and analyzed today. Although the diagnoses are different, they are all unanimously concluded that there is a physiological pathological change in the nervous system, resulting in abnormal mental status. Research on his life shows that Nietzsche has suffered from neurological disorders for a long time since his youth, often headache, vomiting, lack of normal movement ability, when the attack is severe, he can only stay in bed for a long time, and he cannot even read a book. The condition never went away, and it worsened with age until he had a mental breakdown that eventually killed him after multiple strokes. Today's "mind-body integration" in the East has been proved and affirmed by modern medicine, and Nietzsche's thoughts and his own physical condition are indeed inextricably linked, but it is inferred that Nietzsche's mental disorder was caused by his thoughts It turned out to be an overly romantic and wishful interpretation. 3. Today, Nietzsche's madness has become a cultural common sense. At the same time, the preserved photos of him often have his tight beard and sharp eyes. His thoughts and works are famous for their absolute power and wildness. It's easy to think that Nietzsche himself was a manic, excitable, and deranged man. In fact just the opposite. In daily life, Nietzsche is a scholar who is courteous, extremely gentle and modest, speaks softly, and has a classical temperament. Due to the torment of the illness, under normal circumstances, he is almost completely inactive, and his movements are quite slow. While his eventual breakdown was dramatic, he was by no means a lunatic who roamed the streets when he had nothing to do. 4. Nietzsche had a great influence when he was alive, but he was always regarded as an anti-orthodox heresy; and after his death, he was misinterpreted by the Nazis and became the pillar of the theoretical thinking of the Third Reich. In fact, neither his thoughts nor his own temperament belong to a lunatic nor a tyrant; he is more like a prophet with a very bad health, a very sentimental poet, suppressing his own pain and trying to purify it. A proverb that opens the door to future generations of thought, nothing more. structure The film structure of "The Horse of Turin" is very clear. God created the world in six days, and Tar went retrograde in six days to destroy the world. However, although Tarr closed the lens with this film, it does not mean that he will end his swan song with absolute silence like Tchaikovsky did. Just because the subject matter of the film means "destroying the world", it will naturally transition from the ontological meaning of "destroy" to the ethical meaning of "destroy", and then talk about the absolute negativeness of "destroy" in the value sequence. Interpreting the film sets a tone that is based on assumptions, and on the other hand underestimates Tarr's grasp of Nietzsche. After all, Nietzsche is known for preaching the most positive attitude to life and the most exciting vitality of all philosophers to date. If we want to understand the meaning of retrograde Genesis, we must first understand Nietzsche's attitude towards God. Nietzsche's famous quote "God is dead" is well known, and he is known as the "Anti-Christ". From this, most people think that "God is dead" and "Anti-Christ" are equivalent. Because of "Anti-Christ", they say "God is dead", inferring that Nietzsche is anti-religion, anti-Holy, anti-God, and communism. Christians hold the same atheism. This is actually a very common misunderstanding. On the contrary, Nietzsche mourns the loss of sacred values in the deepest sense. There is a second half of the sentence "God is dead": "We killed him". In Nietzsche's thought system, it is precisely because of the lack of sacred values that "revaluation of all values" becomes possible and necessary, and ultimately becomes the standard and responsibility of superhuman beings. Nietzsche was indeed "anti-Christ", but Nietzsche was not "anti-Jesus"; what Nietzsche opposed was the Christian New Testament, which recorded the words of Jesus, but Nietzsche regarded the Old Testament, which recorded the words of God, as the true Bible (he wrote it himself). Thus Spoke Zarathustra is somewhat of a continuation of the Old Testament). For Nietzsche, Jesus was the greatest man who had ever appeared on the earth, and he was infinitely close to the true divine spirit; for Nietzsche, the apostles of Jesus who enshrined him as the Son of God after his death and established Christianity, were the The most blatant betrayal of Jesus, Christianity took life away from the earth, and then used false sacred dogmas to imprison it in various ways, systematically and systematically destroying the true state of life. Therefore, as "Genesis" in the first chapter of the "Old Testament", Nietzsche not only will not oppose its value, but also affirm its metaphysical meaning of "the divine creation of the world" - "the world 'is originally' divine". Whether it's Nietzsche or trying to grasp Nietzsche's Tarr, if you want to end this "sacred world", setting up the "retrograde six days" as opposed to Genesis is itself a Here, Tarr makes a seemingly abrupt and even clumsy treatment, but in essence it is extremely simple and direct: what the camera can't capture, let the character say it directly. In Tarkovsky's apparent imitation of Tarkovsky's shot, there can be no "over the hill" location outside the house. Because "the other side of the mountain" is an external "whole" situation opposite to the situation of the father and daughter, and the "whole" cannot be directly grasped by the camera. If you photographed a "ruin" in the outside world, it would be impossible to explain where this "ruin" came from and where it went, not to mention that this "ruin" is completely metaphysical "ruins", not literal meanings. A few broken bricks. So the role of this speech is that it provides the "environment" in which the "suffering" in the lens is located. The abdication of the divine opens the door to nihilism, God does not exist, then everything can be touched, possessed and degraded, so in the end there is nothing left, because the anchor of existence has disappeared and everything is empty, Dissipated by the wind. The "suffering" of the father and daughter is thus purer, separated from their particular personal situation, and attained a metaphysical status. It has no cause and no purpose. It becomes itself and becomes even more intolerable. The old man's response to this speech was dull: "Don't say it, it's all nonsense." The visitor said nothing, threw the money on the table, and left. The old man motioned to his daughter to collect the money, and the daughter put it away, stood in front of the window and watched the visitor leave on crutches. The visitor paused for a while, took a sip of the wine he had just exchanged, and continued to linger in the wind. The position of wine and water in Nietzsche's philosophy is clear. As the fuel of the spirit of Dionysus, wine is a typical symbol of the fountain of vitality. In the film, wine has always been the drink of the father and daughter. Whether it is cleaning the horse pen or moving, it supports the only little movement of the two in the wind. However, after the failed move, the old man took a few sips and found that there was not much wine left in the bottle. The fountain of vitality will end, and the day of death will come. Water is used throughout the film throughout the film. It is different from drinking wine and going out. The water is brought in by a woman from a well outside the door, and it is mentioned in the house to wash clothes and clean the room. If the wine of Dionysus provides the vitality to go out to live, the water of the god of the sun purifies life and builds dignity. In the film, there is a scene where the daughter washes clothes, and the pure white wet clothes on the air line form a strong contrast with the gloom of the whole room. The symbols of cleanness and holiness are very clearly expressed, and water is the last habitat of the old sacred. In the film, it was forcibly "begged" by the Gypsies who symbolized the spirit of Dionysus, and returned a religious book preaching the purification of the Holy Land, and the next day, the water was gone. that preaching Religious books on the purification of holy places write that defiled holy places cannot be worshipped until injustice is removed, and day and night are reversed. Obviously, the living conditions of the father and daughter are extremely difficult. They are in the process of Genesis retrograde and day and night being reversed. If this is the case, what is injustice? The wine was sold to the visitors by the old man, and when the gypsies came, the old man threw them away with a hand axe, both of which we saw the "possession" that the visitors hated. "Occupation" is the extension of "touch", the beginning of "debasement", and the core of all injustice. For the Dionysian spirit, "gazing" is everything, and there is no place for "occupation"; for the Dionysian spirit, "swaying" is everything, and there is no need for "occupation"; "occupation" means the degeneration of the spirit, the soul The withering, the exhaustion of creation. In the latter part of the film, after the father and daughter returned to their house after a failed move, the house looked more like a prison from the outside, and the daughter, who was looking out behind closed panes, was a complete prisoner. This scene not only depicts the situation of the father and daughter, but also explains the reason for their failure to move: they still "Occupy" this house, this house is not a home, they are just waiting to die here, when they go to other places to seek a living, they have to bring all the furniture and baggage, drag a thin horse to travel, and they are already It's not that they give up all the gypsies who drift with the wind. Naturally, they can't walk a few steps in the wind, so they have to come back. At this time, they don't "occupy" the house, but the house "occupies" them. People become people's possessions. prisoner. Potatoes and drinks are the opposite. Another thing that runs through the film, potatoes, seem to be infinitely abundant, and it’s good to just throw them away if you can’t finish eating them. However, the film depicts eating potatoes at a large scale without the slightest beauty. It is repetitive, monotonous, effective in satisfying hunger, and keeps the body from dying, just like human fodder. The old man devours it tastelessly, and the daughter fiddles with it absentmindedly, all of which are affirmations of its function, but one is dumb and one is helpless. The existence of suffering is constant and eternal, and the fodder is like a musical note that does not change, just a reminder that the process continues. But there was one living creature, which did not eat feed. Mama has been refusing from the beginning. It refuses to eat food, it refuses to drink water, it refuses to be driven, it refuses everything, it seems to refuse only. On the surface, this seems to be very inconsistent with Nietzsche's theory of the will to power, and it is completely contrary to it, not to mention that there are two strong white horses carrying gypsies running in the wind. . But don't forget, it's the horse that Nietzsche hugged and cried. At that moment, it showed a spirit, and that spirit touched Nietzsche and touched the deepest part of the great philosopher's thought and the weakest part of his emotions. Dazhe could no longer bear the pressure of life and collapsed. What did Nietzsche see at that moment? At that moment, what Nietzsche saw was that it begged to die. Strong will, eternal reincarnation, reassessing a body that faces absolute burdens all the time, carrying an incomparably sensitive and profound mind, what kind of theory must he establish to be able to support his own existence? Nietzsche said that those who do not understand his pain cannot understand his thought at all, and his thought and his pain are one. Death, inevitable; weak, unchanging; pain, absolute; existence, worthless; life, overwhelmed; destruction, imminent; what is left? There remains a will beyond the will to power, which revalues the will to power, and which chooses to embrace the end with joy. It rejects "we must eat," it no longer touches the feed, it chooses the dignity of eternal reincarnation. This is not a reversal of God's Genesis, this is Zarathustra's Revelation. Strong will, eternal reincarnation, reassessing a body that faces absolute burdens all the time, carrying an incomparably sensitive and profound mind, what kind of theory must he establish to be able to support his own existence? Nietzsche said that those who do not understand his pain cannot understand his thought at all, and his thought and his pain are one. Death, inevitable; weak, unchanging; pain, absolute; existence, worthless; life, overwhelmed; destruction, imminent; what is left? There remains a will beyond the will to power, which revalues the will to power, and which chooses to embrace the end with joy. It rejects "we must eat," it no longer touches the feed, it chooses the dignity of eternal reincarnation. This is not a reversal of God's Genesis, this is Zarathustra's Revelation. Strong will, eternal reincarnation, reassessing a body that faces absolute burdens all the time, carrying an incomparably sensitive and profound mind, what kind of theory must he establish to be able to support his own existence? Nietzsche said that those who do not understand his pain cannot understand his thought at all, and his thought and his pain are one. Death, inevitable; weak, unchanging; pain, absolute; existence, worthless; life, overwhelmed; destruction, imminent; what is left? There remains a will beyond the will to power, which revalues the will to power, and which chooses to embrace the end with joy. It rejects "we must eat," it no longer touches the feed, it chooses the dignity of eternal reincarnation. This is not a reversal of God's Genesis, this is Zarathustra's Revelation. Strong will, eternal reincarnation, reassessing a body that faces absolute burdens all the time, carrying an incomparably sensitive and profound mind, what kind of theory must he establish to be able to support his own existence? Nietzsche said that those who do not understand his pain cannot understand his thought at all, and his thought and his pain are one. Death, inevitable; weak, unchanging; pain, absolute; existence, worthless; life, overwhelmed; destruction, imminent; what is left? There remains a will beyond the will to power, which revalues the will to power, and which chooses to embrace the end with joy. It rejects "we must eat," it no longer touches the feed, it chooses the dignity of eternal reincarnation. This is not a reversal of God's Genesis, this is Zarathustra's Revelation. Strong will, eternal reincarnation, reassessing a body that faces absolute burdens all the time, carrying an incomparably sensitive and profound mind, what kind of theory must he establish to be able to support his own existence? Nietzsche said that those who do not understand his pain cannot understand his thought at all, and his thought and his pain are one. Death, inevitable; weak, unchanging; pain, absolute; existence, worthless; life, overwhelmed; destruction, imminent; what is left? There remains a will beyond the will to power, which revalues the will to power, and which chooses to embrace the end with joy. It rejects "we must eat," it no longer touches the feed, it chooses the dignity of eternal reincarnation. This is not a reversal of God's Genesis, this is Zarathustra's Revelation.
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