Filosofía De La Redención: Antología (2011), trans. Sandra Baquedano Jer, chapter IV (Humanidad, Civilización y estado ideal), pages 87-88, <small></small>
German poet and philosopher (1841–1876)
(October 5, 1841 – April 1, 1876) was a German philosopher and poet. Born Philipp Batz, he later changed his name to "Mainländer" in homage to his hometown, . In his central work Die Philosophie der Erlösung (The Philosophy of Redemption or The Philosophy of Salvation) — according to , "perhaps the most radical system of pessimism known to philosophical literature" — Mainländer proclaims that life is absolutely worthless, and that "the will, ignited by the knowledge that non-being is better than being, is the supreme principle of morality."
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Philipp Batz
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Philosophie der Erlösung, Erster Band (2014), Metaphysik, § 14 <small></small>
And this unhappiness - which corrodes and shakes the heart - is the driving force in the lives of the lower groups of the population, which whips them toward the path of redemption. The poor are consumed with the burning desire to possess the houses, the gardens, the goods, the saddle horses, the carriages, the champagne, the jewels and daughters of the wealthy. Well, then give them all these trifling possessions. Rise and descend from the luminous heights, from where you have seen with intoxicated gaze the promised land of eternal tranquility, where you had to recognize that life is essentially unfortunate, where the blindfold had to fall from your eyes; descend into the dark valley through which the turbid stream of the dispossessed creeps, and place your delicate, but loyal, pure and courageous hands in the calloused hands of your brothers. "They are brutes." Then give them motives that will ennoble them. "Their manners disgust." Then change them. "They believe that life has value. They consider the rich happier, for they eat and drink better, because they feast and make noise. They think the heart beats more peacefully under silk than under the coarse garb of toil." Then disillusion them, but not with sayings, but with deeds. Let them experience, let them prove for themselves that neither wealth, nor honor, nor fame, nor a pleasant life makes for happiness. Break down the barriers that separate those deceived by supposed happiness and they will be perplexed. Then they will complain: "We had thought we could be happy like this, and it turns out that, deep down, nothing has changed in us". All human beings must first of all be fed up with all the pleasures that the world can offer, before mankind can be ripe for redemption. Since their redemption is their destiny, they must be satiated, and such satisfaction is only brought about when the social question is resolved.
Philosophie der Erlösung, Erster Band (2014), Metaphysik, § 21 <small></small>
Filosofía De La Redención: Antología (2011), trans. Sandra Baquedano Jer, chapter II (La ley universal del debilitamiento de la fuerza), page 59, <small></small>
The immanent philosophy does not recognize any miracle and does not know how to account for events in another unknown world, which would be a consequence of the actions of this world. Therefore, there is for it only a completely certain negation of the will to live, which is expressed by virginity. As we have seen in physics, the human being finds absolute annihilation in death; nevertheless, he is only apparently extinguished if he continues to live in his children, for in these children he has already risen from the dead: he has embraced life in them anew and affirmed it for an indeterminate time. This everyone feels instinctively. The insurmountable aversion of the genders after copulation in the animal kingdom manifests itself in the human being as a profound sadness.
Philosophie der Erlösung, Erster Band (2014), Metaphysik (Anhang: Kritik der Lehren Kant’s und Schopenhauer’s) <small></small>
Pessimistic philosophy will be for the historical period that is now beginning, what the pessimistic religion of Christianity was for the one that has passed. The symbol of our flag is not the crucified redeemer but the angel of death with large, placid and clement eyes, supported by the dove of the idea of redemption; in essence, it is the same symbol.
1. God willed to no longer be;
2. God's essence was the obstacle to his immediate entry into non-being;
3. God's essence had to disintegrate in a world of multiplicity, whose individuals all have the desire to no longer be;
4. in this striving they hinder each other, fight against each other and thus weaken each other's strength; 5. the complete essence of God passed into the world in a transformed form, as a certain sum of power;
6. the whole world, the universe, has one goal, the non-being, and achieves it through the continuous weakening of the sum of its forces;
7. each individual will be carried through the weakening of his strength, in his evolutionary process, to the point where his desire to achieve extermination can be fulfilled.
Filosofía De La Redención: Antología (2011), trans. Sandra Baquedano Jer, chapter VIII (Perspectiva hacia el vacío), page 133, <small></small>
Philosophie der Erlösung, Erster Band (2014), Politik, § 47 <small></small>
Filosofía De La Redención: Antología (2011), trans. Sandra Baquedano Jer, chapter II (La ley universal del debilitamiento de la fuerza), pages 59-60, <small></small>
Filosofía De La Redención: Antología (2011), trans. Sandra Baquedano Jer, chapter VII (Apología del suicidio), page 129, <small></small>
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The first movement and the origin of the universe are one and the same. The transformation of the simple unity into the world of multiplicity, the transition from the transcendent to the immanent realm, was precisely the first movement; all subsequent movements were only continuations of the first, that is, they could not have been anything else than a new disintegration or further fragmentation of ideas. This further disintegration could manifest itself in the early periods of the universe only through the actual division of simple matter and its connections. Each simple chemical force had the urge to expand its individuality, i.e., to change its motion; however, it clashed with all others possessing the same urge, and thus arose the most fearsome struggles of the ideas with each other, in states of maximum impetus and agitation. The result was always a chemical bond, i.e., the victory of the stronger force over a weaker one and the entry of the new idea into the endless struggle.