Even before being a philologist, Nietzsche would admonish that the will cannot happen itself but as a breach with the established meanings that circulate History. Fortunately, Nietzsche would never stop to offer a reversed testimony in the history of his philosophical experience: since his early youth he would expose his humanity before the irruption of a significant center of which movement discovered the spiral of every search for meaning, and of which preponderance exuded a corporal vitality that is hardly affordable.
“Everything moves in giant circles, revolving around each other while they become, the man is one of the inner circles.”
Nietzsche considered that to think the world through the event was not but doing its abstraction from the inner circle to the other outer circles. So, once that he experienced the freedom of his spirit, Nietzsche revealed us that the thought of the world cannot but depart from an event whose vortex can be abstracted while we think our human interiority: however, he also notes that this abstraction does not result but by a fracture with the surrounding significance of the world: a fracture in which the oscillations of a liberated will irrupt and break with the inertia of a foregoing historical linearity: a linearity which sense prevents itself to furrow its own vitality. Thus, we can think that young Nietzsche’s early intuition allowed him to glimpse a sense unlinked by the freedom already happened in his spirit, which is to say that it allowed him to glimpse the fact that the event that opens the thought of the world, was not but an active concretion of the fatum. In the same movement, young Nietzsche’s intuition made him discern that the very will which extrapolated his own historical determination, was nothing more than the recourse of a free will who reacted and was opposed to the sense of its own inertia, to the sense of his own individual fatum.
“To the extent that the fatum appears to the man in the mirror of his own personality, free will and personal fatum are two opponents of equal value”.
Not surprisingly, as we follow the aperture that young Nietzsche knew so to experiment his own happened liberty, we can discern the struggle that his word would engage against the metaphysical ideal that overthrew his life. Thus, to think the world through the event is to live professing the very existential proof of a non-linearity that emerges as a downfall of the significance surrounding the world: a gap that cuts the inertia of that historical linearity, and that overwhelms the shadow of a frank personality whose occlusion is also confronted with a reflection already predestined by the scope of its abstraction. For young Nietzsche everything would start too soon. Years later, her sister would run to charge him with his mother: appalled, Elizabeth would accuse him of being him, his darling little brother, the young Nietzsche: the one who broke the glass of History with the projected stone of his existence.
