TROPIC OF CANCER "Cancerous Manifesto"

In other words, milling machine is arguing much like Nietzsche, that man must hold in his myths and illusions that are mutually agreed upon (Catholicism, for example) in order to keep some meaning to make the reality of institution tolerable. But, no miracle scratchs from a God who is insufficient in the face of reality, a mere myth covering up reality's truth that "no miracle comes forth, no microscopic vestige even of relief. Only ideas, pale, lessened ideas which have to be fattened by slaughter; ideas which come forth like bile, like the guts of a in condition when the carcass is ripped open" (Miller 101). The narrator himself is not so deserted to look reality squarely in the eyes and claver it shit, literally. As he says, " on that point is nothing more(prenominal), and nothing less, than 2 enormous lumps of shit" (Miller 101). Miller's narrator contends that this is a miraculous thinking because it is easily imagined but seldom thought, seldom thought because it would overleap most souls into despair to face reality for what it is and even more importantly for what it means they are.

However, Miller's narrator is liberated by such(prenominal) thoughts and the courage to accept reality for what it is. Knowing this truth he is finally free to exist with some modality of freedom and fulfillment, some desire to live because he had distilled all manner of false hopes and illusions

The views of Miller's narrator are uniform to the existentialism of Nietzsche, particularly his depiction of the hoagyic soul, the unrivaled that embraces the joys and pains of life equally, knows there is no absolute or end state, and yet adopts to live a life of continually defining and refining the self in spite of it. pass judgment this challenge is what makes the narrator recognize he is all similarly human patronage the former hopes and illusions of somehow transcending that dilemma, "I make up my mind that I would hold on to nothing, that I would expect nothing, that henceforth I would live as an animal, a beast of prey, a rover, a plunderer" (Miller 102).

This process of self-discovery and acceptance of life as a continual challenge to be met unaccompanied by those who can face the reality of existence h geniusstly and positively is similar to Nietzsche's depiction of a similar development process that might accurately describe Miller's narrator, "The hero of knowledge must suffer for his booty, paying for his victories with the loss of his former beliefs and identity. He glories in the necessarily endless and ultimately slothful quest for truth, and proclaims the world as will to power, as the shame of struggle between competing perspectives. He anticipates his opponents' accusations of self-contradiction as he confidently asserts the impossibility of transcendent truth and replies: Granted this too is only interpretation?and you will be eager enough to shake this objection??well, so much the better. His response is made in the only manner consistent with his character?as a challenge" (Thiele 27).

Thiele, L. P. Frederick Nietzsche and the Politics of the Soul. New Jersey, Princeton Univ. Press, 1990.

Miller's narrator rejects middle-class value and morality as a social construct and discovers there is no transcendent truth that can make one all too human above the human condition. Instead, he accepts the will to live, the attempt to continually grow and survive despite t
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