Pt. IV :: (...) Spinoza deified «Natura», substantia aeterna, attributing it a «celestial» status where God represents its most secret principle. On the contrary Nietzsche’s will is to de-deify and de-humanize it, freeing it from our «world» and making it a shapeless, aimless and ever-becoming Nature. He affirms in his The Gay Science: ”The total character of the world, by contrast, is for all eternity chaos, not in the sense of a lack of necessity but of a lack of order, organization, form, beauty, wisdom, and whatever else our aesthetic anthropomorphisms are called.” Both Spinoza and Nietzsche are «affirmative philosophers» of life as well as deniers of the moral order of the world, of the personality of God and of that «final aim», resulting from a time and divine-paced progressive action.
Speaking of an indifferent and immoral God, as a result of his own and Spinoza’s theories (respectively Eternal Recurrence and radical pantheism), Nietzsche asks himself:
“Does it make sense to conceive of a God 'beyond good and evil'? Would a pantheism in this sense be possible? If we remove the idea of purpose from the process do we nevertheless affirm the process? - This would be the case if something within that process were achieved at every moment of it - and always the same thing. Spinoza attained an affirmative stance like this insofar as every moment has a logical necessity: and with his fundamental instinct for logic he felt a sense of triumph about the world's being constituted thus”. (Fr. 7[71]) (2003: 118)
Denying the final aim of the «process» or beheading it, is the first post that associates Spinoza, Nietzsche, Deleuze and Guattari’s Anti-Oedipus with the work Chaos Sive Natura, metaphorically defined as an «acephalic» project. (...)
