The exemplar expresses hope not granted from metaphysical illusions. After sharpening the critique of art and genius during the positivistic period, Nietzsche seems more cautious about heaping praise upon specific historical figures and types, but even when he could no longer find an ideal exception, he nevertheless deemed it requisite to fabricate one in myth. Work pursued in service of the future constitutes for Nietzsche an earthly form of redemption. Yet, exemplars of type, whether in the form of isolated individuals like Napoleon, or of whole cultures like the Greeks, are not caught up in petty historical politics or similar mundane endeavors.
Doctor Doom
According to Nietzsche in Twilight of the Idols , their regenerative powers are necessary for the work of interpreting the meaning and sequence of historical facts. My Conception of the genius— Great men, like great epochs, are explosive material in whom tremendous energy has been accumulated; their prerequisite has always been, historically and psychologically, that a protracted assembling, accumulating, economizing and preserving has preceded them—that there has been no explosion for a long time.
Of what account then are circumstances, the epoch, the Zeitgeist, public opinion! To what extent is Nietzsche entitled to such a vision? Nietzsche attempts to describe the logical structure of great events, as if a critical understanding of them pertains to their recurrence in modernity: The great man and the great deed belong to a human destiny, one that emerges in situations of crisis and severe want.
Psychologically, they are the effects of human energy stored and kept dormant for long periods of time in dark clouds of indifference. Primal energy gathers to a point before a cataclysmic event, like a chemical reaction with an electrical charge, unleashes some decisive, episodic force on all humanity. From here, the logic unfolds categorically: All possibilities become necessities, given an infinite amount of time. Perhaps understanding this logic marks a qualitative difference in the way existence is understood.
Perhaps this qualitative difference will spark the revaluation of values. When a momentous event takes place, the exception bolts from the cloud of normalcy as a point of extreme difference. Such commentators will maintain that Nietzsche either in no way intends to construct a new meta-theory, or if he does then such intentions are mistaken and in conflict with his more prescient insights. Indeed, much evidence exists to support each of these positions. Nevertheless, with this bit of moral psychology, a debate exists among commentators concerning whether Nietzsche intends to make dubious morality per se or whether he merely endeavors to expose those life-denying ways of moralizing inherited from the beginning of Western thought.
Nietzsche, at the very least, is not concerned with divining origins. He is interested, rather, in measuring the value of what is taken as true, if such a thing can be measured.
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For Nietzsche, a long, murky, and thereby misunderstood history has conditioned the human animal in response to physical, psychological, and social necessities GM II and in ways that have created additional needs, including primarily the need to believe in a purpose for its very existence GS 1. This ultimate need may be uncritically engaged, as happens with the incomplete nihilism of those who wish to remain in the shadow of metaphysics and with the laisser aller of the last man who overcomes dogmatism by making humanity impotent BGE In the more critical engagement, Nietzsche attempts to transform the need for truth and reconstitute the truth drive in ways that are already incredulous towards the dogmatizing tendency of philosophy and thus able to withstand the new suspicions BGE 22 and Perhaps the radicalization of will to power in this way amounts to no more than an account of this world to the exclusion of any other.
Nietzsche thus attempts to bring forward precisely that kind of affirmation which exists in and through its own essence, insofar as will to power as a principle of affirmation is made possible by its own destructive modalities which pulls back the curtain on metaphysical illusions and dogma founded on them. How does the exceptional, for example, begin to take shape in the ordinary, or truth in untruth, reason in un-reason, social order and law in violence, a being in becoming? The variation and formal emergence of each of these states must, according to Nietzsche, be understood as a possibility only within a presumed sphere of associated events.
Indeed, the new cosmology must account for such a fate. Most importantly, the new cosmology must grant meaning to this eternal recurrence of emergence and disintegration without, however, taking vengeance upon it. Chemistry of concepts and feelings. In almost all respects, philosophical problems today are again formulated as they were two thousand years ago: Until now, metaphysical philosophy has overcome this difficulty by denying the origin of the one from the other, and by assuming for the more highly valued things some miraculous origin….
Historical philosophy, on the other hand, the very youngest of all philosophical methods, which can no longer be even conceived of as separate from the natural sciences, has determined in isolated cases and will probably conclude in all of them that they are not opposites, only exaggerated to be so by the metaphysical view…. As historical philosophy explains it, there exists, strictly considered, neither a selfless act nor a completely disinterested observation: In them the basic element appears to be virtually dispersed and proves to be present only to the most careful observer.
Human, All Too Human , 1. How is it dispersed so that only the careful observer can detect it? On the doctrine of the feeling of power. Whether benefiting or hurting others involves sacrifices for us does not affect the ultimate value of our actions. Even if we offer our lives, as martyrs do for their church, this is a sacrifice that is offered for our desire for power or for the purpose of preserving our feeling of power.
Certainly the state in which we hurt others is rarely as agreeable, in an unadulterated way, as that in which we benefit others; it is a sign that we are still lacking power, or it shows a sense of frustration in the face of this poverty…. No otherworldly measures exist, for Nietzsche. Yet, one should not conclude from this absence of a transcendental measure that all expressions of power are qualitatively the same.
That is the nature of living creatures. Either way, one will be commanded, but the difference is qualitative. Hence, one will take the easier path, if unable to command, choosing instead to obey the directions of another. The exception, however, will command and obey the healthy and self-mastering demands of a willing self. But why, we might ask, are all living things beholden to such commanding and obeying? Where is the proof of necessity here? Listen to my teaching, you wisest men! Test in earnest whether I have crept into the heart of life itself and down to the roots of its heart!
But what is being obeyed, on the cosmological level, and what is being commanded? At this point, Zarathustra passes on a secret told to him by life itself: The venom of slave morality is thus directed outwardly in ressentiment and inwardly in bad conscience. The ancient philosophical problem of emergence is resolved, in part, with the cosmology of a creative, self-grounding, self-generating, sustaining and enhancing will to power. Such willing, most importantly, commands, which at the same time is an obeying: Life, in this view, is essentially self-overcoming, a self-empowering power accomplishing more power to no other end.
Shall I show it to you in my mirror? This world is the will to power—and nothing besides!
And you yourselves are also this will to power—and nothing besides! Nietzsche discovers, here, the words to articulate one of his most ambitious concepts. In spite of the positivistic methodology of The Genealogy, beneath the surface of this natural history of morals, will to power pumps life into the heart of both master and slave conceptual frameworks. Moreover, will to power stands as a necessary condition for all value judgments. How, one might ask, are these cosmological intuitions derived?
How is knowledge of both will to power and its eternally recurring play of creation and destruction grounded? Logically, with respect to knowledge, Nietzsche insists that principles of perception and judgment evolve co-dependently with consciousness, in response to physical necessities. The self is organized and brought to stand within the body and by the stimuli received there. This means that all principles are transformations of stimuli and interpretations thereupon: Let us beware, Nietzsche cautions, of saying that the world possesses any sort of order or coherence without these interpretations GS , even to the extent that Nietzsche himself conceives will to power as the way of all things.
One aspect of the absence of absolute order is that interpretive gestures are necessarily called-forth for the establishment of meaning. A critical requirement of this interpretive gesture becoming transparent is that the new interpretation must knowingly affirm that all principles are grounded in interpretation. According to Nietzsche, such reflexivity does not discredit his cosmology: The philosopher of the future will posses a level of critical awareness hitherto unimagined, given that his interpretive gestures will be recognized as such.
Yet, a flourishing life will still demand, one might imagine, being able to suspend, hide, or forget—at the right moments—the creation of values, especially the highest values. Or, do trees and other forms of vegetation? Apparently, they do not. Such problems involve, again, the question of freedom, which interests Nietzsche primarily in the positive form.
Some human forms of participation in will to power are noble, others ignoble. Oh you noble Stoics, what deceptive words these are! Imagine a being like nature, wasteful beyond measure, indifferent beyond measure, without purposes and consideration, without mercy and justice, fertile and desolate and uncertain at the same time; imagine indifference itself as a power—how could you live according to this indifference? Living—is that not precisely wanting to be other than this nature? Is not living — estimating, preferring, being unjust, being limited, wanting to be different?
But this is an ancient, eternal story: It always creates the world in its own image; it cannot do otherwise. Other commentators have suggested that Nietzsche, here, betrays all of philosophy, lacking any sense of decency with this daring expose—that what is left after the expression of such a forbidden truth is no recourse to meaning. Within nature, one might say, energy disperses and accumulates in various force-points: Periodically, something exceptional is thrust out from its opposite, given that radical indifference is indifferent even towards itself if one could speak of ontological conditions in such a representative tone, which Nietzsche certainly does from time to time.
Nature is disturbed, and the human being, having thus become aware of its own identity and of others, works towards preserving itself by tying things down with definitions; enhancing itself, occasionally, by loosening the fetters of old, worn-out forms; creating and destroying in such patterns, so as to make humanity and even nature appear to conform to some bit of tyranny. From within the logic of will to power, narrowly construed, human meaning is thus affirmed.
To no end, Nietzsche would answer. But nothing exists apart from the whole! But, what temporal model yields the possibility for these expressions? The solution takes shape as Nietzsche fills the temporal horizons of past and future with events whose denotations have no permanent tether.
Friedrich Nietzsche (1844—1900)
Will to power, the Heraclitean cosmic-child, plays-on without preference to outcomes. Within the two-fold limit of this horizon, disturbances emerge from their opposites, but one cannot evaluate them , absolutely , because judgment implicates participation in will to power, in the ebb and flow of events constituting time. The objective perspective is not possible, since the whole consumes all possibilities, giving form to and destroying all that has come to fulfillment. Whatever stands in this flux, does so in the midst of the whole, but only for a while.
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It disturbs the whole, but does so as part of the whole. As such, whatever stands is measured, on the one hand, by the context its emergence creates. On the other hand, whatever stands is immeasurable, by virtue of the whole, the logic of which would determine this moment to have occurred in the never-ending flux of creation and destruction. One is left only to describe material occurrences and to intuit the passing of time. Each simple thing or complex event is linked, inextricably, to a near infinite number of others, also demonstrating the possibilities of their happenings. If all of these possibilities could be presented in such a way as to account for their relationships and probabilities, as for example on a marvelously complex set of dice, then it could be shown that each of these possibilities will necessarily occur, and re-occur, given that the game of dice continues a sufficient length of time.
Next, Nietzsche considers the nature of temporal limits and duration. He proposes that no beginning or end of time can be determined, absolutely, in thought. No matter what sort of temporal limits are set by the imagination, questions concerning what lies beyond these limits never demonstrably cease.
Time is infinite with this model, but filled by a finite number of material possibilities, recurring eternally in the never-ending play of the great cosmic game of chance. What intuition led Nietzsche to interpret the cosmos as having no inherent meaning, as if it were playing itself out and repeating itself in eternally recurring cycles, in the endless creation and destruction of force-points without purpose? How does this curious temporal model relate to the living of life? In his philosophical autobiography, Ecce Homo, Nietzsche grounds eternal recurrence in his own experiences by relating an anecdote regarding, supposedly, its first appearance to him in thought.
It is important to note that at the time of this discovery, Nietzsche was bringing his work on The Gay Science to a close and beginning to sketch out a plan for Zarathustra. The eternal hourglass of existence is turned upside down again and again, and you with it, speck of dust!
Here, the conceptualization of eternal recurrence, thus, coincides with questions regarding its impact: How would the logic of this new temporal model alter our experiences of factual life? Would such a thought diminish the willfulness of those who grasp it? Would it diminish our willingness to make normative decisions? What would we lose by accepting the doctrine of this teaching? What would we gain? It seems strange that Nietzsche would place so much dramatic emphasis on this temporal form of determinism.
If all of our worldly strivings and cravings were revealed, in the logic of eternal recurrence, to be no more than illusions, if every contingent fact of creation and destruction were understood to have merely repeated itself without end, if everything that happens, as it happens, both re-inscribes and anticipates its own eternal recurrence, what would be the affect on our dispositions, on our capacities to strive and create?
Would we be crushed by this eternal comedy? Or, could we somehow find it liberating? Even though Nietzsche has envisioned a temporal model of existence seemingly depriving us of the freedom to act in unique ways, we should not fail to catch sight of the qualitative differences the doctrine nevertheless leaves open for the living. The logic of eternity determines every contingent fact in each cycle of recurrence. That is, each recurrence is quantitatively the same. The quality of that recurrence, however, seems to remain an open question.
What if the thought took hold of us? If we indeed understood ourselves to be bound by fate and thus having no freedom from the eternal logic of things, could we yet summon love for that fate, to embrace a kind of freedom for becoming that person we are? Even some of the most enthusiastic Nietzsche commentators have, like Kaufmann, deemed it unworthy of serious reflection. The presentation of this idea, however, leaves room for much doubt concerning the literal meaning of these claims, as does the paucity of direct references to the doctrine in other works intended for publication.
Nevertheless, intellectual histories pursuing the question of how Nietzsche has been placed into the service of all sorts of political interests are an important part of Nietzsche scholarship. While an exhaustive survey of the way this key issue has been addressed in the scholarship would be difficult in this context, a few influential readings may be briefly mentioned.
Nietzsche had many casual associates and a few close friends while in school and as a professor in Basel. On both levels of this complex issue, the work of Martin Heidegger looms paramount. However, the plausibility of this reading has come into question almost from the moment the full extent of it was made known in the s and 60s.
Nevertheless, the question remains open whether Nietzsche does not already leave the metaphysical dimensions of any problems essentially and intentionally behind in his conception of the cosmos. Notable works by Schacht, Clark, Conway, and Leiter fall into this category. In a loosely related movement, many commentators bring Nietzsche into dialogue with the tradition by concentrating on aspects of his work relevant to particular philosophical issues, such as the problem of truth, the development of a natural history of morals, a philosophical consideration of moral psychology, problems concerning subjectivity and logo-centrism, theories of language, and many others.
Due to these suspicions, moreover, common Nietzschean themes such as historical nihilism, Dionysianism, tragedy, and play, as well as cosmological readings of will to power, and eternal recurrence are downplayed in Anglo-American treatments, in favor of bringing out more traditional sorts of philosophical problems such as truth and knowledge, values and morality, and human consciousness. Nietzsche reception in the United States has been determined by a unique set of circumstances, as portrayed by Schacht and others.
The next stage of Nietzsche reception in the U. So successful was Kaufmann in this regard, that Anglo-American readers had difficulty seeing Nietzsche in any other light, and philosophers who found existentialism shallow regarded Nietzsche with the same disdain. In such a light, Schacht sees his work on Nietzsche as an attempt to bridge this institutional divide, as do other Anglo-American readers.
The work of Rorty may certainly be characterized in this manner. Despite these attempts, tensions remain between Anglo-American readers who cultivate a neo-pragmatic version of Nietzsche and those who, by comparison, seem too comfortable accepting uncritically the problematic aspects of the Continental interpretation. The following list is by no means exhaustive. A number of these writings are available to English readers, and a few are accessible in a variety of editions, either as supplements to the major works or as part of assorted critical editions.
The following list offers a sample of these writings. A firsthand and secondhand biographical narrative may be followed in the collected letters of Nietzsche and his associates:. The following list is by no means comprehensive, nor does it purport to represent all of the major themes prevalent in Nietzsche scholarship today.
It is designed for the reader seeking to learn more about the intellectual history of Nietzsche reception in the twentieth century. In addition to a typically large number full-length manuscripts on Nietzsche published every year, scholarly works in English may be found in general, academic periodicals focused on Continental philosophy, ethical theory, critical theory, the history of ideas and similar themes. In addition, some major journals are devoted entirely to Nietzsche and aligned topics. Related both to the issue of orthodoxy and to the backlash against multiplicity in Nietzsche interpretation, the value of having so many outlets available for Nietzsche commentators has even been questioned.
The following journals are devoted specifically to Nietzsche studies. Friedrich Nietzsche — Nietzsche was a German philosopher, essayist, and cultural critic. The following division is typical: Post—the later period Nietzsche transitions into a new period with the conclusion of The Gay Science Book IV and his next published work, the novel Thus Spoke Zarathustra, produced in four parts between and The four major concepts presented in this outline are: The Human Exemplar How and why do nihilism and the pessimism of weakness prevail in modernity?
Again, from the notebook of Will to Power, aphorism 27 , we find two conditions for this situation: Will to Power The exemplar expresses hope not granted from metaphysical illusions. References and Further Reading a. Kritische Studienausgabe , ed. Giorgio Colli and Mazzino Montinari, 15 vols Berlin: Giorgio Colli and Mazzino Montinari, 24 vols.
Giorgio Colli and Mazzino Montinari, Berlin: At the present time, the project remains unfinished. Walter Kaufmann, New York: Cambridge University Press, The four essays of this work are available separately in other editions Human, All Too Human Menschliches, Allzumenschliches [vol. The later editions of this translation contain a helpful index. Walter Kaufman New York: Vintage, Ecce Homo Ecce Homo , , first published , trans. Nietzsche contra Wagner Nietzsche contra Wagner , , first published , trans. Walter Kaufmann, in The Portable Nietzsche , ed. Walter Kaufmann New York: Daniel Breazeale New Jersey: Gilman, Carole Blair, and David J.
Oxford University Press, Marianne Cowan Washington, D. The Pre-Platonic Philosophers Die vorplatonischen Philosophen , lectures during various semesters at Basel from to ; ed. II, part 4 , ed. University of Illinois Press, Unpublished Writings from the Period of Unfashionable Observations vol. Stanford University Press, Walter Kaufmann and R. Writings from the Late Notebooks writings from the Nachlass , ed.
Biographies A firsthand and secondhand biographical narrative may be followed in the collected letters of Nietzsche and his associates: Selected Letters of Friedrich Nietzsche , ed. Hackett, Conversations with Nietzsche: A Life in the Words of His Contemporaries , ed. The following list includes a few of the most well known biographies in English. A Critical Life New York: Louisiana State University Press, Becoming a Genius New York: The Free Press, Biographie Seines Denkens Muenchen: A Philosophical Biography , trans. Shelley Frisch New York: Contemporary Styles of Interpretation , Cambridge, Mass.: Rowman and Littlefield, The Nietzsche Legacy in Germany: University of California Press, Nietzsche, National Socialism, and the Greeks Ithaca: However, Doom perverts what had been intended by the Puppet Master as a chance to give Alicia and Ben a normal life into a trap, deliberately disrupting Reed's connection to his copy to make it hard for him to concentrate while "Vincent Vaughn"- Doom's alias as he monitors the project- belittles him, and the Puppet Master eventually helps the FF learn the truth and escape Liddleville while trapping Doom in the android body he had used to monitor the FF.
During John Byrne's run in the s, Doom attempted to steal the cosmic powers of Terrax , but Doom's body was destroyed in the resulting fight between Terrax and the Silver Surfer. While on Battleworld, Doom attempted and briefly succeeded in stealing the Beyonder's power, but it proves too vast for him to control and the disembodied Beyonder is able to take his power back. An enraged Hulk was able to crack open Onslaught's shell. However, Onslaught remained as pure psionic energy, separated Hulk and Banner, planning to spread across the planet.
Thor Odinson plunged into Onslaught, trying to contain him. The Fantastic Four, the majority of the Avengers, and the Hulk-less Banner followed in short order, with Doom being forced to join the sacrifice when Iron Man tackled the villain into the energy mass. Thanks to this sacrifice, the X-Men finally managed to destroy Onslaught. Doom, the Fantastic Four, and the Avengers and Banner were believed dead but were instead saved by Franklin, who created a pocket dimension called Counter-Earth to keep them safe.
After several months away, the missing heroes returned from Counter-Earth , except for Doom, who remained there for a time. Doom uncovers the secret power at the heart of the planet, an avatar of his arch-foe Reed Richards' son, Franklin, the super-powered youth who conjured this globe and left a bit of himself behind to guide it from within. Doom managed to convince the little boy to relinquish control of this world with little more than a few errant promises of a better life. When Susan Richards experienced problems with her second pregnancy while Reed was away, Johnny contacted Doom for help, correctly guessing that Doom will be unable to pass up a chance to succeed where Reed failed due to the complex events involving the then-recent resurrection of Galactus , this pregnancy is a 'repeat' of an earlier one where Sue miscarried.
Doom not only saves Sue's daughter but also cured Johnny of a recent problem with his powers where Johnny was unable to 'flame off' without technological support after becoming overcharged with energy from the Negative Zone by channeling Johnny's excess energy into Sue to keep her alive.
After the birth, Doom's only apparent condition for his aid is that he be allowed to name Sue and Reed's daughter, calling her ' Valeria ' after his long-lost love. However, this inspires a new plan where Doom makes Valeria his familiar while seeking out her namesake as part of a deal with a trio of demons; by sacrificing his old lover, Doom is granted magical powers on the level he would possess if he had spent the past years studying sorcery rather than science. The events of this were deleted from Marvel Comics continuity in the series Secret Wars.
Whether or not it was sent by Doom himself remains to be seen, as does his role in the overall conflict. Doom was not invited to the wedding of Storm and the Black Panther. However, he did send a present: When Black Panther, on a diplomatic mission to other countries with Storm, did show up in Latveria, he presented them with a real present and extended another invitation to form an alliance with Black Panther.
He demonstrated behavior very uncharacteristic of him, however, which may or may not become a plot point later. Panther spurned the invitation, detonating an EMP that blacked out a local portion of Latveria before Doctor Doom 's robots could destroy his ship. Later on, Doom is then shown collaborating with the Red Skull on a weapon which will only "be the beginning" of Captain America 's suffering.
The castle was owned by a "Baron of Iron" centuries prior, who had used his technological genius to protect himself and his people. The map the Red Skull used to find the castle bore a picture of Von Doom. Doom states that the technology the Red Skull gave him is more advanced than what he currently has and that he will become the Baron of Iron in his future; although he does not agree with the Red Skull's principles, the time paradox the situation causes forces him to comply.
The Red Skull is currently in the process of reverse-engineering Doom's weapon for multiple uses, rather than the single use Doctor Doom agreed to. At the end of the first chapter of the X-Men event Endangered Species , Doom is among the various geniuses that Beast contacts to help him reverse the effects of Decimation. He spurns Beast by stating that genetics do not number among his talents.
Doctor Doom later defends Latveria from the Mighty Avengers , following a revelation that it was one of Doom's satellites that carried the 'Venom Virus' released in New York City which was actually hacked by an enemy of Doom. Despite his helping, Doom ended up falsely incarcerated at The Raft. During the Secret Invasion storyline, Doom was among those who escaped the Raft when a virus was uploaded into its systems by the Skrulls. In the aftermath of the Secret Invasion, Doctor Doom became a member of the Dark Illuminati alongside Norman Osborn , Emma Frost , Namor , Loki 's female form, and the Hood , intending to seek revenge on the world for falsely ruining his reputation.
At the end of this meeting, Namor and Doom are seen having a discussion of their own plans that have already been set in motion. Doom soon allies himself with the isolationist group known as the Desturi to take control of Wakanda , attacking and wounding T'Challa, then the current Black Panther, maiming him enough to prevent him from holding the mantle again.
Doom's main objective was to secure Wakanda's store of vibranium, which he could mystically enhance to make himself invulnerable. Doom was also a part of the group known as the Intelligencia after being captured to complete their plan. With the help of Bruce Banner , he escaped and returned to Latveria, damaged by this experience. At the start of the Siege storyline, Doom was with the Cabal discussing the current problems with the X-Men and both Avengers teams. Doom demands that Osborn at once reverse his course of action against his ally Namor, to which Osborn refuses, saying that he and Emma Frost had "crossed the line" with him.
Doom, loathing Thor and the Asgardians all the more due to his recent defeat at their hands, claims that he will support Osborn's "madness" should Namor be returned to him, but Osborn refuses. Osborn's mysterious ally, the Void, violently attacks Doom, and an apparently amused Loki tells the Hood that he should go, as there is nothing here for either of them, which the Hood, now loyal to Loki due to his hand in the restoration of his mystical abilities, agrees.
However, it is revealed that "Doctor Doom" who had been involved with the Cabal was actually an upgraded Doctor Doombot, which releases swarms of Doctor Doombot nanites against the Cabal, tearing down Avengers Tower and forcing its denizens, such as the Dark Avengers, to evacuate. Osborn is rescued by the Sentry, who destroys the body. When Osborn contacts the real Von Doom, Victor informs him not to ever strike him again or he would be willing to go further. It has been revealed that the Scarlet Witch seen in Wundagore Mountain is actually a Doctor Doombot which apparently means that the real one has been captured by Doom sometime after the House of M event.
This proves to be too much for Wanda to contain and it overtook her. With Wiccan and Doom's help, they seek to use the entity that is possessing Wanda to restore the powers of mutantkinds. This is stopped by the Young Avengers who are concerned at the fall-out that would ensue if the powerless mutants are suddenly re-powered only to find out that Doom intended to transfer the entity into his own body and gain Wanda's god-like powers of re-writing reality for himself.
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The Young Avengers confront him, but Doom accidentally kills Cassie just before Wanda and Wiccan stole his new-found powers. At the start of the story arc "Fantastic Four: Three", a guilt-ridden Doom felt that he needed to be "reborn" and was making plans to abdicate his throne and give it to Kristoff when Valeria teleported to his room unexpectedly asking for his assistance to help her father. Valeria quickly notices that Doom had suffered brain damage from his previous battle and is slowly losing his memories; she makes a deal with him to restore his mental capacities if he helps Reed and the Fantastic Four.
When Valeria asks Victor if he has a backup for restoring his memories, he reveals that Kristoff Vernard is his backup. Mister Fantastic sets up a brain transfer machine in order to help restore Victor's memories and knowledge, which is successful.
When Kristoff wants to return the throne to him, Doom states that it is not time yet because of a promise he made to Valeria. When Mister Fantastic asks what promise Doom made to Valeria, Victor states that he made a promise to help her defeat Mister Fantastic when she calls for it. The Thing and the evolved Moloids give an invitation to the High Evolutionary.
Dragon Man and Alex Power give an invitation to Diablo. Upon receiving an invitation from Spider-Man, Mad Thinker is convinced to take part in the event. Bentley 23 even gives an invitation to his creator, the Wizard , along with two A. However, it is subsequently revealed that the 'Richards' they have been invited to defeat are actually members of the "Council of Reeds" alternate versions of Reed who were trapped in this universe by Valeria a while back, possessing Reed's intellect while lacking his conscience.
Around this time, Von Doom performed brain surgery on the Hulk to separate him from Bruce Banner, extracting the uniquely Banner elements from Hulk's brain and cloning a new body for Banner, in return for a favor from the Hulk. With these resources, Doom created the Parliament of Doom, and interdimensional council maintaining peace across the multiverse. With the final Incursion imminent during the Secret Wars storyline, Doom usurps the power of the Beyonders with the aid of Doctor Strange and the Molecule Man, [40] collecting what he can of the destroyed multiverse and forming a new Battleworld consisting of different alternate realities.
He also assumes the role of God and claims complete dominion of this new world and its inhabitants, controlling them into thinking he was always the almighty force of creation; he takes Sue as his wife, Franklin, and Valeria as his children, condemns the Human Torch to be the sun and Ben Grimm to be the Shield wall - he also rewrites his own history to resurrect the majority of those whose deaths he caused. Richards and a ragtag collection of heroes and villains that survived the destruction of all universes are able to challenge him and, with the help of Molecule Man, are able to take his power and restore the multiverse.
Opting to heal rather than harm, Reed finally uses the Beyonder's power to heal Doom's face and fully turn him into a good man. Doom disappears before Tony regains consciousness. Doom is trying to prove to Tony that he has changed and is trying to correct the mistakes he has made, explaining that he has arrived to check up on Tony and see if he is suffering from any side-effects from being in the presence of an exorcism. Remembering his dissatisfaction as a God, Doom decides that it was his role to help heal the world. Inspired by Stark, and informing his A.
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Tony confronted the Hood and stumbled into Victor. Doom took on the Hood and the demon possessing him one-on-one, and his face was severely burned by the demon in the process. Following the villains' defeat, Victor retreated to the ruins of Castle Doom. She makes it past the many Doombots that guard the palace, finally confronting Doom himself where she tells him that Latveria as been overrun with dictators and opportunists since Doom left and needs its leader back.
Taking the mask, he ventures out into Latveria, quashing the civil war that is apparently raging, and vowing to fix the country with his own strength — summoning magical energy as he does. Victor von Doom is a polymath and scientific genius. Throughout most of his publication history, he has been depicted as one of the most intelligent humans in the Marvel Universe.
This is shown on many occasions, most famously by actually curing Ben Grimm of his Thing form, which Reed Richards has never repeated. Doom also possesses originally minor mystical capabilities due to teachings from Tibetan monks, but later increased them to a considerable extent due to tutoring from his lover Morgan Le Fay. He is capable of energy projection, creating protective shields, and summoning hordes of demonic creatures. Doom has also used his scientific talents to steal or replicate the power of other beings such as the Silver Surfer or in one case the entity Galactus ' world-ship.
The alien Ovoids inadvertently taught Doctor Doom the process of psionically transferring his consciousness into another nearby being through simple eye contact, as well as showing him other forms of technology [] [] which Doctor Doom uses to escape from incarcerations and to avoid being killed. Doom can exert technopathic control over certain machines, most notably the Doombots. In addition, Doctor Doom has a remarkably strong will, as demonstrated in the graphic novel Emperor Doom when he dared his prisoner, the mind-controlling Purple Man , to attempt to control him and he successfully resisted.
Doom also has the ability to use touchscreen devices even though he wears metal gauntlets all the time. It is also nigh-indestructible, capable of taking hits from most superhuman foes to some cosmic level beings and protecting Doom from matter manipulation, reality warping and psychic assaults. The armor has an arsenal of high tech weaponry and gadgets hidden within it, energy manipulation, absorption and projection, is capable of generating a defensive force field [] and a lethal electric shock stunning or killing anyone who might come in contact with Doctor Doom. Even without his armor, Doom has proven himself to be a skilled bare-handed fighter, once even killing an endangered lion with a single punch, for no other reason than that he wished to.
As the absolute monarch of Latveria, Dr. Layla Miller once reflected that Doom is incapable of accepting that he himself might be the reason for his failures. While his high opinion of himself is generally accurate, he is unable to accept when others may have a better understanding of a situation than he does — with the occasional exception of hearing the recommendations of heroes such as Mister Fantastic or the Thing when it is to his advantage. Even when teaming up with others against a greater threat, Doom will often try to subvert the alliance for personal gain.
Von Doom adheres to a strict code of honor at all times. However, Von Doom will keep his exact word, which may or may not be beneficial to the person to whom he has given his promise. For example, Doom may swear that he will not harm an individual, but that only means he will not personally harm that person; it does not mean he will prevent others from harming that person.
His code of honor also means that he will not attack a respected opponent who is weakened or at a severe disadvantage, as he regards any victory resulting from such circumstances as hollow and meaningless. Victor von Doom has been shown to be devoted to the welfare and well-being of his subjects. Once, he even went so far as to let his soul lay bare and be judged by the Panther God of Wakanda, who determined that he genuinely wished for a utopian future where humanity thrived.
Victor von Doom's genius in science and technology has allowed him to build numerous devices to defeat his foes or gain more power. The most notable among them include:. Doctor Doom's status as one of Marvel's most iconic characters [15] has led to his appearance in many of Marvel's alternate universes and spinoffs, in which the character's history, circumstances, and behavior vary from the mainstream setting. The villainous rendition of Doctor Victor Doom has been included in almost every media adaptation of the Fantastic Four franchise, including film , television, and computer and video games.
In the book Superhero: The Secret Origin of a Genre , Peter Coogan writes that Doom's original appearance was representative of a change in the portrayal of "mad scientists" to full-fledged villains, often with upgraded powers. Described as "iconic", [] Doom is one of the most well-received characters of the Marvel Universe, as well as one of the most recurring; [] in his constant battles with other heroes and other villains, Doctor Doom has appeared more times than any other character.
Fellow journalist Jason Stanhope called his "master[ing] of sorcery and technology an unusual combination", and also felt "his inner sense of nobility sets him apart from lesser villains, in a similar manner to Magneto. Also, he wants to rule the world and if you think about it, wanting to rule the world is not a crime.
Doom is one of Marvel's most prominent characters, he has been featured in many forms of merchandise, including various action figures and trading cards:. From Wikipedia, the free encyclopedia. For other uses, see Dr. This article's plot summary may be too long or excessively detailed. Please help improve it by removing unnecessary details and making it more concise.
April Learn how and when to remove this template message. Alternative versions of Doctor Doom. Doctor Doom in other media. Bring On the Bad Guys! The Collected Jack Kirby Collector. Greatest Villains of the Fantastic Four: