An intrinsic beauty has just arisen within the human spirit.  It is particularly specialized and primarily human in nature: that is, if you consider yourself a human being.

The human intellect has made the discovery of understanding that it can distinguish the difference, between itself and from everything else within its environment—or consciousness.  Considering this form of logic, Nietzsche speculates in his essay On Truth and Lying in a Non-Moral Sense, that the human intellect is capable of accommodating only the interests of humans themselves.

“The arrogance inherent in cognition and feeling casts a blinding fog over the eyes and senses of human beings, and because it contains within itself the most flattering evaluation of cognition, it deceives them about the value of existence.”(pp.765)

To many, cognition can be described as a feeling of self-awareness within the world.  The human ability to wake up, hop in the shower, rush off to the office and then back home (to the ones they love most), all rely on the capacity to be aware of one’s self within one’s immediate environment.  To many, this brings meaning to life.  N. has compared this aspect of human life to that of a common housefly, with a view which shines light towards the perspective of the housefly.

The cognition of a single human being, is more than likely similar to that of the housefly’s, in the respect that the housefly believes that it’s existence hosts greater importance—not only amongst other houseflies, but other beings within it’s environment.  The difference of the two, lie in their methods of communication: in which the human being has chosen modes of language to describe things around him/her.

While being human myself, I can attempt to describe these particular concepts by using words and classifying things (of relevance) in arrangements.  My statements are not necessarily true, in the same respect that they are not false—due to the metaphorical nature of language.  This attempt to understand has helped humans develop schemes in order to progress in nature, to an extent that we consider other things in reference to our likeness.

“Everything which distinguishes human beings from animals depends on this ability to sublimate sensuous metaphors into a schema, in other words, to dissolve an image into a concept.”(pp.768)

Anthromorphic statements are usually limited in value, due to its inability to be true within itself.  This is simply a perception that: Everything in existence must, logically, possess a form of human likeness.  With these considerations, it is not difficult to infer that human beings will begin assimilating everything else in existence, with belief, that everything else in existence, exists for the sole purpose of entertaining humanity.  While humanity is pleased with its creative ability—to bring ideas into tangible form—it unavailingly, begins to believe that these creations are absolute in value.  Absolution drives human beings to believe that the products of their creations are valued with truth.  Simultaneously, the fundamental laws (which produced these creations) are derived from principles, whose truths are valued simply for their metaphorical substance.

“…The legislation of language also produces the first laws of truth, for the contrast between truth and lying comes into existence here for the first time: the liar uses the valid tokens of designation—words—to make the unreal appear to be real…”(pp.766)

N. infers that truth must have derived from a universal civil agreement over time, amongst human beings.  When the world has begun the cessation of war, human beings will potentially, be unified.  This accompanies a belief that certain members of society have always been in pursuit of truth.  Maintenance of this unified society also requires a standard form of communication, which all members of the specie must use to relay information, or some sort of system of designation.

In order for one thing to exist, it must have another thing to compare and contrast itself to: with purpose and expression or “…the full and adequate expression of an object within a subject…”(770).  However, this still does not determine the association and disassociation of the two, this is only an aesthetic value.  A thing cannot become an object, unless it is conceptualized as a subject and expressed through a medium, otherwise there is no connection in nature between the two.

N.’s writing style is highly complex, yet very poetic, as if the reader is sitting down comfortably and being read to.

Nietzsche asserts that truth is a construction with which humanity deludes itself in order to comprehend a universe that disregards it’s pathetic, ephemeral existence. As beings that have evolved a cognitive sense, humans are prisoners of their own phenomenological awareness. Our inability to grasp the physical plane objectively results in the creation of concepts through a process of sublimation. In so doing, humanity exists within a conceptual territory that it has reified through social conditioning. Language, as such, can only convey the distorted renderings which a twitching nerve perceived. Still another degree separates the objective from the understanding; humanity’s “architectural genius” results in a cyclical perception of existence whereby the self can be identified in the object. Yet, as Nietzsche argues, the object as spoken is merely a grotesque estimation of the object as perceived, which is itself an illusionary reflection of the object as it is. Human intelligence cannot escape the degrees of error as it attempts to understand existence via its own constructed modality. Ergo, the study of existence is reduced to the study of conscious existence. Truth undergirds the structural frame of humanity’s conceptual pyramid, but, just as the pyramid, it is a constructed entity that has been conceived in order to reason the whole. Meaning, for this short, cognitive branch of evolution, is entirely subjective, and therefore meaningless beyond the ego of existence.