Friedrich Nietzsche through out his life believed in nihilism. Thus, the existence of men where God is not involved. This can be clearly seen in the Prologue of his book “Thus spoke Zaratuthstra”, where Zarathustra denies God, “Could it be possible! This old saint in the forest not yet heard of it, that God is dead!” This dilemma is also explored farther more when Zarathustra speaks to a dieing man, "there is nothing of all that whereof thou speakest: there is no devil and no hell. Thy soul will be dead even sooner than thy body; fear, therefore, nothing any more!" Through this conversation it is clear that eternity for Nietzsche also has ceased to exist, hence for h

In Ziedonis’s prose, virtues are the deeds of man, and he will be judged by them in the end of his life on the Judgement Day. However, he does not pay close attention to the future, like Nietzsche does it. Ziedonis’s work is more about past and the footprints that it has left on the present. On the past, depend his feelings and his actions of today. This is a good example of a man who is not anxious about future and relies himself on fate rather than dreams to obtain success. Ziedonis’s approach to life makes man think about his own attitude towards it, for one realises that it is not that hard to live and be able to approach life and all the small things that evolve around us. It helps men to believe that perfection in life can be easily reached just by positive thinking and belief in freedom. For if men thoughts are free and intangible his life becomes meaningful and derives a desire to live life up to its expectations. And although Ziedonis seems to praise nature, it doesn’t make him a sinner, for all he does is shows respect towards the creation of God. After all, it is the existence of men that allows others to evolve around us.

Imants Ziedonis is generous in his vision and in some of his stories one can see a part of existentialism shining through, especially in the story where he has a conversation with a man who discusses people needs and wants. No matter what Ziedonis says, the man always declines his point of view and shows no feelings towards his speaker. This particular conversation can be compared to the possible conversation between Nietzsche and Ziedonis, for it precisely shows the personality and integrity of both man, especially when Ziedonis states that “I only understood that from him no one will get anything. It is understandable, that from this other, others will not receive anything. We were standing, just the two of us, one against another. And somewhere there were some others – everyone else. I started to fear others. He gained what he wanted.” What Ziedonis was trying to say by this, was that the man had an existentialist point of view and did not care much about people, although he showed concern towards them. The same is for Nietzsche, he cares for people although he does not see future for them, but he is anxious to help them to reach their wants and believes. Nietzsche does not trust anyone or anything except for himself, hence is eager to show his merits.

It is clear that Ziedonis view on life differs from that of Nietzsche, although their finishing aim was the want to reach the most pure and the most perfect. While Nietzsche is pessimistic Ziedonis is more of an optimist, he believes that life is possible anywhere and it is still beautiful, even when a flower looses its petals. Ziedonis also shows more of his emotional side by expressing his feelings to his reader, while Nietzsche is more physical and brutal in his language, “Behold the believers of all beliefs! Whom do they hate most? Him who breaketh up their tables of values, the breaker, the law-breaker:-he, however, is the creator.” Ziedonis seems to be involved a lot with nature and to one it may seem that it is vital in order for human race to exist. Nietzsche, however, seems to be in the centre of attention and in his own way seems to express the idea that he is God himself. Nietzsche shows this in Part I of “Thus spoke Zarathustra” where Zarathustra proclaims, “THREE metamorphoses of the spirit do I designate to you: how spirit becometh a camel, the camel a lion, and the lion at last a child.” Th

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