Name: Mark Gilbert Hogben

The Eternal Recurrence of the Same

"Sein Schwerster Gedanke"

Professor: John C. Robertson

Class: Philosophy 399/3 Section 01

Date Due: Thursday, April 10, 1992 12:00 p.m.

The eternal recurrence of the same, Nietzsche's heaviest thought, is a concept which is not easily graspable, and those attempting to grasp it must be forewarned of the intricacy and entanglement of Nietzsche's thought. Nietzsche gives forth two definitions of the eternal recurrence in his writings, one of time being a wheel in which the same point is reached over and over again and the other of a chaotic mass of finite atoms in infinite time repeating itself at random and not in the order of a wheel. When I was first introduced to the idea of the eternal recurrence I was beguiled by it more than any other aspect of Nietzsche writing. It gave me great pleasure, especially in the evening before I would go to bed. As I was falling asleep, I would question myself: did I live this day, as though it were to recur again throughout infinitum. Am I living this moment of my life so that I would gladly live it again? My attitude towards the eternal recurrence was not unlike Nietzsche's, "He does not quite seem to know what to do with it and yet he cannot leave it alone". I was fascinated by it. After I had read Thus Spoke Zarathustra, a fellow student told me that Nietzsche has a proof for the eternal return in The Will to Power. Months before I had to read the book, I had immediately skipped to the section in book four on the eternal recurrence and read all that Nietzsche had written, but instead of enlightenment I was greeted with bafflement. It bothered me and it was at this time that I approached Professor Charles E. Scott who was doing a special lecture on "Nietzsche and self-overcoming". I questioned him on my problems with the eternal recurrence of the same and he told me of Nietzsche's goal, but not why Nietzsche had used two definitions of the eternal return. Levi-strauss stated that in order to dis-empower something one must understand it in its entirety. So in order to understand the eternal recurrence of the same, I am going to track it from Nietzsche subconscious contractions to its birth in Thus Spoke Zarathustra and finally to the fragments in The Will to Power that Nietzsche planed to use in a book that he would title the eternal recurrence. I will then attempt to bridge the two definitions that Nietzsche gives us and explain why he did so.

Language was limiting for Nietzsche and it is even more limiting for fellow students and me, because, in reading words translated from German the possibility of misunderstanding greatly increases. Walter Kaufmann who translated most of works of Nietzsche that we read was not unaware of the problem of language and states that there is only one word in English that renders Nietzsche's meaning perfectly in every single sentence: sex. Sex refers to the physics of the body, the eternal recurrence on the other hand refers to the physics of the mind if not life itself. In order to understand the eternal recurrence we must get into Nietzsche mind and see how he formulated and developed it throughout his works.

From whence did this idea of the eternal recurrence arrive? Some scholars argue that Nietzsche was not the first to come up with the idea of the eternal recurrence, stating that it "has much in common with notions prevalent in Eastern Philosophy and theology, in Stoicism, and even in modern mathematical speculation". Although Nietzsche did get the name of his messenger Zarathustra from the east, I think that his ideas are unique. He believed it "the highest formula of affirmation that is at all attainable, (the eternal recurrence) belongs in August 1881: it was penned on a sheet with the notation underneath '6000 feet beyond man and time'" He states that he came up with the idea while walking through the woods along the lake of Silvaplana. At a powerful pyramidal rock not far from Surlei where Nietzsche had stopped, the idea suddenly came to him. Many scholars have argued and discussed how much of Nietzsche's illness had to do with is writings. One author, J. P. Stern seem to imply his increasing failing mental and physical health as possible contributors to his mental state of euphoria.

Here, '6000 feet beyond man and time', during a walk on the shore of Lake Silvaplana, in early August, he experienced the first moments of euphoria and elation which are now thought to have been symptomatic of his final disease.

Considering Nietzsche's diseases at the time seem to have affected his body more than his mind and that he proceeded to write several books following Thus Spoke Zarathustra, it would seem to be jumping to conclusions to state that this euphoria was driven by disease. I myself was struck by the same awe when first introduced to the idea, and took it as a symptom of learning not failing health. Although Nietzsche did not immediately write about his new concept of the eternal recurrence he did seem to be moved by it. In a letter to Gast, in the end of August, 1881, Nietzsche writes.

"There is something about [my recent writings] which continually offends my sense of shame: they are the mirror-images of an incomplete, suffering creature who has hardly any control over his vital organs - I think of myself as the scrawl which an unknown power scribbles across a sheet of paper, to try out a new pen"

Nietzsche did not show us his new concept right away. He dwelled on it for two years before really presenting it. For the reader, vague shadows of it flickered in The Gay Science, but its grand introduction occurred in Thus Spoke Zarathustra. In the last book of The Gay Science, titled "Book Five: We fearless ones" Nietzsche writes section 374 on "Our New Infinity".

All existence without interpretation without "sense", does not become "nonsense"; whether on the other hand, all existence is not essentially actively engaged in interpretation - that cannot be decided even by the most industrious and most scrupulously conscientious analysis and self examination of the intellect; for in the course of this analysis the human intellect cannot avoid seeing itself in its own perspectives, and only in these. We cannot look around our own corner: it is a hopeless curiosity that wants to know what other kinds of intellects and perspectives there might be; for example, whether some beings might be able to experience time backward, or alternately forward and backward (which would involve another concept of cause and effect). But I should think that today we are at least far from the ridiculous immodesty that would be involved in decreeing from our corner that perspectives are permitted only from this corner. Rather has the world become "infinite" for us all over again, inasmuch as we cannot reject the possibility that it may include infinite interpretations.

The initial problem is stated, existence without "sense". Nietzsche wanted to escape the Christian Platonic view of polarized truth, the forms, and doctrines of "Thou Shalts" but he feared slipping into Nihilism. It was on that fateful walk in Genoa that Nietzsche saw a light, the eternal return. This above section of The Gay Science shows the eternal recurrence in its still raw form and one can see how he struggled with it. Nietzsche knows that it's there, but knows that he cannot know it because he himself is seeing from his own perspective. He talks above about curiosity and if there might be beings that could experience time both forward and backward which would involve another concept of cause and effect. This forward and backward rocking of time and the thought of a new concept of cause and effect seem to show the idea of the eternal return gaining shape in Nietzsche's mind. Nietzsche also states above that the world has become infinite all over again which seems to fall fairly clearly into Nietzsche concept of the eternal return. Although he does not call it by name, it seems to have all the correct ingredients.

Although Nietzsche seemed to give us this small glimpse of the eternal recurrence in The Gay Science, Nietzsche doesn't really teach us his new concept until Thus Spoke Zarathustra. In a letter to von Gersdorff dated June, 28, 1883, Nietzsche writes.

"The time of silence is over... let my Zarathustra show you how high my will has flown. Don't allow the legendary style of the book to deceive you: behind all those simple and strange words lies my deepest seriousness and my whole philosophy".

On the same note in the end of August, 1883 in a letter to Peter Gast, Nietzsche wrote.

I haven't yet got an objective impression of the whole; but it seems to me to amount to a considerable victory over the spirit of Heaviness [Geist der Schwere], seeing how difficult [schwer] it is to represent the problems with which the book is concerned

Although the word eternal recurrence does not recur every second page of Thus Spoke Zarathustra, Nietzsche still considered it the concept that the book was written about, and it can be found quite easily hidden in creative metaphors.

Now I shall relate the history of Zarathustra. The fundamental conception of this work, the idea of the eternal recurrence , the highest formula of affirmation that is at all attainable.

Thus Spoke Zarathustra, opens with Zarathustra, the main character, leaving his mountain solitude after 10 years to come down from the mountain and share his wisdom which is overflowing. He is greeted by an old man who says.

Zarathustra has changed, Zarathustra has become a child, Zarathustra is an awakened one; what do you now want among the sleepers? You lived in your solitude as in the sea and the sea carried you. Alas would you now climb ashore? Alas, would you again drag your own body?

Zarathustra answered: "I love man."

Zarathustra states further on in the prologue: "I teach you the overman. man is something that shall be overcome. What have you done to overcome him?". Although we do not see the words eternal recurrence written in the first two Parts of Thus Spoke Zarathustra, the concept is integrally tied to Nietzsche's notion of self-overcoming. It is with this concept that one can reevaluate values and one can escape the world of becoming to the world of being. In order to understand the concepts of the eternal recurrence and of self-overcoming, one must understand Nietzsche's notion of the three possible metamorphoses of the spirit. The spirit of a man according to Nietzsche can go through three metamorphoses - being a camel, a lion, and a child. All the values and "Thou Shalts" of society burden the camel, and the camel decides to flee the man to go to the "loneliest of deserts". Once in the loneliest of deserts the second metamorphoses occurs transforming the camel into a lion waiting to fight his last master. "Who is the great dragon whom the spirit will no longer call lord and god? 'Thou Shalt' is the name of the great dragon. The lion confronts the dragon with "I will." but "Thou Shalt" is a worthy opponent and lies in his way, "Sparkling like gold an animal covered with scales; and on every scale shines a golden "Thou Shalt". If the lion is successful and defeats the dragon, its claws are no longer needed and the spirit must create new values. It is the child that creates new values.

"The child is innocence and forgetting, a new beginning, a game, a self-propelled wheel, a first movement, a sacred "Yes." For the game of creation, my brothers, a sacred "Yes" is needed: the spirit now wills his own will, and he who had been lost to the world now conquers his own world"

It is through the eternal recurrence that the lion can defeat the "Thou Shalts". Although eternal recurrence is not mentioned by name until the third part Nietzsche goes in to great detail describing the overman, the last man and the herd. In "On the pale Criminal" the concept of the wheel comes up again when Nietzsche writes, "but Thought is one thing, the deed is another, and the image of the deed still another: the wheel of causality does not roll between them. Although this excerpt does not bring up the word eternal recurrence, it does bring in the concept of the causality and the wheel. He seems to continue on this note re-emphasising the progression of the spirit and the classes of people around each spirit and the process of Zarathustra enlightenment. There is an interesting passage in "The Vision and the Riddle" in Section III of Thus Spoke Zarathustra where a dwarf murmurs to Zarathustra "All that is straight lies, all truth is crooked, time itself is a circle", and although Zarathustra himself hasn't brought forth the idea of the eternal recurrence, it seems to be hinted at by the dwarf. All of a sudden in Part III of Thus Spoke Zarathustra, Zarathustra himself goes through a metamorphoses and states.

Hail to me! You are coming, I hear you. My abyss speaks, I have turned my ultimate depth inside out into the light. Hail to me! Come here! Give me your hand! Huh! Let go! Huhhuh! Nausea, nausea, nausea - woe unto me!

Then he faints for seven days, and when he awakes the animals decide to speak to him.

"Oh Zarathustra," the animals said, "to those who think as we do, all things themselves are dancing: they come and offer their hands and laugh and flee - and come back. Everything goes, everything comes back; eternally rolls the wheel of being. Everything dies, everything blossoms again; eternally runs the year of being. Everything breaks, everything is joined anew; eternally the same house of being is built. Everything parts, everything greets every other thing again; eternally the ring of being remains faithful to itself. In every Now, being begins; round every Here rolls the sphere There. The center is everywhere. Bent is the path of eternity."

The first picture of the eternal recurrence is described to us, like a wheel or a ring. Nietzsche states, everything breaks, everything joins anew. Later, Zarathustra states that this thought had brought him great comfort, in the seven days he fell unconscious. And the animals speak to him again stating "Behold you are the teacher of the eternal recurrence - that is your destiny.". A little later on, he describes the eternal recurrence in greater detail.

I myself belong to the causes of the eternal recurrence. I come again, with this sun, with the earth, with this eagle, with this serpent - not to a new life or a better life or a similar life: I come back eternally to this same, selfsame life, in what is greatest as in what is smallest, to teach again the eternal recurrence of all things, to speak again the word of the great noon of earth and man, to proclaim the overman again to man.

In Nietzsche's above description one gets the impression that Zarathustra has lived this same life before and that Zarathustra has preached the thought of the eternal recurrence before and he will teach it again in the eternal return of his being. We get the impression of a wheel that turns around and around reaching the same point over and over again. In Beyond Good and Evil, he talks about how Buddha and Schopenhauer could not see the eternal recurrence. He states that Buddha and Schopenhauer.

"were under the spell and delusion of morality - may just thereby, without really meaning to do so, have opened his eyes to the opposite ideal; the ideal of the most high-spirited, alive, and world-affirming human being who has not only come to terms and learned to get along with whatever was and is but who wants to have what was and is repeated into all eternity.

To have the spirit of the child, one must be able to affirm the now, to live life, live today, knowing that it will be repeated for all time. One must enjoy today, not living for the future or for other lives but for now. In the Epigrams and Interludes of the same book, Nietzsche writes "A man's maturity - consists in having found again the seriousness one had as a child at play. One can find again the seriousness one had as a child if one embraces the notion of the eternal return. He also states "In the end one loves one's desire and not what is desired". This shows the importance of the eternal recurrence, because one must be happy with right now; whatever is about to happen or happened a short while ago will repeat itself. Nietzsche did not like the Christian doctrine of living this life for a future one or that we must suffer in this life so that we can have bliss in the next. That is what his eternal recurrence alleviates. In Ecce Homo, Nietzsche writes that "The doctrine of the eternal recurrence, that is of the unconditional and infinitely repeated circular course of all things - this doctrine of Zarathustra might in the end have been taught already by Heraclitus." Unlike the beautiful metaphors of Thus Spoke Zarathustra, the quote in Ecce Homo has a concreteness to it, which gives us a very clear notion of the eternal recurrence, but then all of a sudden Nietzsche states that the doctrine might already have been taught by Heraclitus. Heraclitus believed in a continual flux. Heraclitus states.

We step and do not step into the same rivers, we are and we are not.

Heraclitus believed that nothing really exists, because of a constant change, constant flux, constant movement. Nothing that we perceive is the same. A river changes every second so is no longer the same river. Heraclitus also states.

The world, the same for all, neither any God nor any man made; but it was always and is and will be, fire ever-lasting, kindling in measures and being extinguished in measures.

This gives the idea of a world in constant flux, change. Nowhere does Heraclitus use the example of a wheel, and in the fragments we have from Heraclitus, nowhere does it state that things will repeat themselves in a recurring wheel. Heraclitus does state that "Immortals are mortals, mortals immortals, living their death, dying their life." In fact Heraclitus's definition of the cosmos comes very close to the definition of the eternal recurrence that Nietzsche presents to us in The Will to Power. Walter Kaufmann, in his introduction to The Will to Power, states that this is an important book for many reasons, one of them being the "attempts at proofs of the doctrine of the eternal recurrence of the same events". But Nietzsche doesn't just mention it in the proofs of "III. The Eternal Recurrence" in Book Four. He mentions it quite often throughout the entire book. In fact he cites it by name more often than in any other book although it is clear that Thus Spoke Zarathustra was written for the eternal recurrence. In Book One of The Will to Power, Nietzsche writes.

Let us think this thought in its most terrible form: existence as it is, without meaning or aim, yet recurring inevitably without any finale of nothingness: "the eternal recurrence." This is the most extreme form of nihilism: the nothing (the "meaningless"), eternally!

We should not mistake this nihilism with that which he associated with the last man, in that nothing really matters. This nihilism is an extreme nihilism, life's existence is beyond good and evil and that "Whatever is done from love occurs beyond good and evil". If one were to practice this extreme nihilism, one would love life, love the pain and joy of the now. The nihilism of the people, however, is not extreme. It is "as a symptom that the underprivileged have no comfort left; that they destroy in order to be destroyed; that without morality they no longer have any reason to "resign themselves". Nietzsche states that the nihilist will think of the eternal recurrence as a curse and not a blessing. It is in Book Two that Nietzsche describes once more why and how he came across the idea of the eternal recurrence.

1. My endeavour to oppose decay and increasing weakness of personality. I sought a new center.

2. Impossibility of this endeavour recognized.

3. Thereupon I advanced further down the road of disintegration - where I found new sources of strength for individuals. We have to be destroyers! - I perceived that the state of disintegration, in which individual natures can perfect themselves as never before - is an image and isolated example of existence in general. To the paralysing sense of the general disintegration and incompleteness I opposed the eternal recurrence.

As Nietzsche realized how we have invented truth, and that the whole Christian Platonic doctrine is just a means of creating a reality, he sought to find meaning in existence. He wanted to oppose the nihilists who say that life is nothing and state that life is everything and it was the eternal recurrence that allowed him to do so. Further on, in Section 462 of Book Two, Nietzsche talks about fundamental innovations and how the herd instincts and sciences would be replaced by his new thinking. He replaces "sociology" with a theory of the forms of domination; he replaces "society" into a culture complex; he replaces epistemology with a perspective theory of affect, and finally "In place of 'metaphysics' and religion, the theory of eternal recurrence (this as a means of breeding and selection)". Metaphysics and religion give us reasons for living life either for today or for tomorrow. Both try to explain life. In opposition to this Nietzsche presents the eternal recurrence, which would make one appreciate life for itself, and abolish original sin. In Book Three: Principles of a New Foundation, Nietzsche writes.

That everything recurs is the closest approximation of a world of becoming to a world of being: - high point of the meditation.

From the values attributed to being proceed the condemnation of and discontent with becoming, after such a world of being had first been invented.

In a world of becoming, is the Christian Platonic world of the soul being separated from the body, of condemning the body, of condemning this life and suffering in it so that we can become a better Christian is exactly what Nietzsche is so offended by. The eternal recurrence teaches us to value being, value ourselves at this moment and the being enveloped in that experience. Becoming is silly because everything will repeat itself. It is being that is important, because becoming loses all meaning on the wheel of the eternal return, whatever you will be you already were.

Past and future are basically "the same". Wherein lies the contradiction between them then? As soon as one leave the movement, there is no contradiction of past and future, neither out there where they supposedly meet nor in their character as past and future, for what was in the past comes again as the future thought the indifferent gateway of the moment.

No reality, no forms from beyond, no past and present, because past is present, and present is past are the same. Plato believed in bettering the soul so that it could escape the cycle of rebirth and remain unborn with the form of the good and all the other forms relating to the form of the good. Plato idolised the Greek God Apollo, and the character traits he symbolized, order and Reason, and placed life as mere reflections of reality, Nietzsche eternal recurrence directly opposes Plato's doctrines. That is why Nietzsche liked Dionysus who symbolized the chaotic nature of life and the beauty of life as life. Nietzsche felt that the Dionysian meant an urge to unity, "an ecstatic affirmation of the total character of life as that which remains the same.... the eternal will to procreation, to fruitfulness, to recurrence; the feeling of the necessary unity of creation and destruction.

After Nietzsche died, The Will to Power was compiled and organized from rather sporadic notes which Nietzsche scribbled on any blank space he could find in his notebook. So when the editors pieced it together they lumped together a large collection of Nietzsche's sections on the eternal recurrence. Walter Kaufmann states in a foot note at the beginning of this section that these excerpts represent the plan for a book called The Eternal Recurrence. Unfortunately Nietzsche never got a chance to complete it, however there are some lovely and tantalizing fragments which help to shed even more light on his eternal recurrence. In the first five or six excerpts, Nietzsche does not say anything new but merely repeats in colourful ways how the eternal recurrence is the road to the "ubermenche" and how one must love life for life. When first confronted with the these proofs, I found myself baffled, because I believed that his definition had suddenly changed. It hadn't really, for once he tried to prove it or establish it using scientific explanations, he realized that he would lose a lot of its meaning and be sucked into the language of the herd. In section 1063, Nietzsche states. "The law of the conservation of energy demands eternal recurrence", The law of conservation of energy states that energy is transformed but is never consumed. In other words energy cannot come out of nothing or vanish into nothing. Crane Brinton interprets this new formulation of the eternal recurrence as:

Energy, says Nietzsche, was once thought to be unlimited. Now we know it is limited. It is eternally active, but it can not create new forms. Therefore it must repeat itself."

Just because an energy is limited in any reaction, does not mean it is limited in quantity, in other words the limitation to reactions does not mean that energy is finite. Thereby attacking one of the major premises of the argument as presented by Brinton. Regardless of arguments for and against, this so called scientific fact seems to point more towards Heraclitus's continual flux theory, which Nietzsche admired but it seems to steer us away from the idea of a wheel. Nietzsche also states.

That a state of equilibrium is never reached proves that it is not possible. But in an indefinite space it would have to have been reached. Likewise in a spherical space. The shape of space must be the cause of eternal movement, and ultimately of all "imperfection."

That "force" and "rest", "remaining the same" contradict one another. The measure of force (as magnitude as fixed but in essence in flux.

This idea of a force in constant flux is very similar to Heraclitus and his idea of continual flux. Nietzsche seems to be using his model of a indefinite space and/or spherical space and in that an equilibrium would have to be reached. Heraclitus called equilibrium, cosmic justice, and perhaps this is the element which Nietzsche attributes to his wheel this "kindling fire and extinguishing fire" being different points of this wheel. This equilibrium could be his eternal recurrence. There is still a problem however. In both cases Heraclitus and Nietzsche, this equilibrium would not be a wheel, in fact it seems to imply nihilism, not extreme nihilism. In other words, since everything is in constant flux and will constantly change for eternity, I could live my life not believing in anything but as I said earlier, Nietzsche has stepped into the realms of science and mathematics and polar thinking and he can't help but lose the important ingredients of the eternal recurrence. It is in section 1066 that we come across a similar description of the eternal recurrence. Nietzsche states.

If the world may be thought of as a certain definite quantity of force and as a certain definite number of centers of force - and every other representation remains indefinite and therefor useless through a calculable number of combinations. In infinite time every possible combination would at some time or another be realized; more: it would be realized an infinite number of times.

The above definition seems to point to Heraclitus and contradicts Nietzsche's earlier definition of the eternal recurrence. If we have a "certain definite quantity of force" and we have infinite time then the finite force will make the same combinations an infinite amount of times. An example would be if I were to give you a pack of cards, and told you to play solitaire for infinity, with a finite number of cards, and a finite number of combinations, one will in time play the same game as one had done previously. With time being infinite one would play that same game every random amount of years into an infinity. On the same note, if we look at our lives and there is a finite number of "combinations" of forces in our lives, then, in eternity, those combinations will repeat themselves. This argument would be correct if we had a finite number of combinations like we do obviously in a deck of cards, but what if playing cards went past the ten of hearts, past the jack, queen, and king to an infinite number of each suit, then the game would not repeat itself. So it has to be accepted that the forces in our lives are not infinite to accept this theory. Nietzsche states that the concept of force requires that it be finite otherwise it would disperse into nothing. Nietzsche states.

It is not: the world, as force, may not be thought of as unlimited, for it cannot be so thought of; we forbid ourselves the concept of an infinite force as incompatible with the concept force.

Although the intricacies of his argument when it comes to physics could be analyzed even further, which is what Joan Stambaugh examines in great detail in her two books, Nietzsche's Thought of the Eternal Return, and The Problem of Time in Nietzsche, Nietzsche himself could see the problems with this theory and recognised it as imperfect. He states.

This conception is not simply a mechanistic conception; for if it were that, it would not condition an infinite recurrence of identical cases, but a final state. Because the world has not reached this, mechanistic theory must be considered and imperfect and merely provisional hypothesis.

I don't know why Nietzsche tried in The Will to Power, to give proofs for the eternal recurrence, one would think that the idea of any proof would turn Nietzsche's stomach. It does give us, perhaps, a more mystical look at the practicality of his theory. Originally, I was struck by the discrepancies between Nietzsche original descriptions of eternal recurrence and his final definitions of it. As I said at the beginning of this essay, I discussed my problem with Professor Charles E. Scott, after his lecture on Self-overcoming. At the time I felt tremendous intimidation by Nietzsche and his thought of the eternal recurrence. Professor Scott told me that one of the tasks of the eternal recurrence was to take "meaning away from time", and although I did not understand him then, it seems very clear what Nietzsche was trying to do. If Professor Scott were here now, I would reply that not only was Nietzsche trying to take "meaning away from time" but he was trying to take "time away from meaning".

BIBLIOGRAPHY

Barnes, Jonathan, Early Greek Philosophy, Penguin Group, London, 1987

 

Brinton, Crane, Nietzsche, Harper & Row Publishers, New York, 1941

 

Kaufmann, Walter, The portable Nietzsche, Penguin Books, New York, 1954

 

Kaufmann, Walter, Beyond Good & Evil, Random House, New York, 1966

 

Kaufmann, Walter, The Will To Power, Random House, New York, 1967

 

Kaufmann, Walter, The Gay Science, Random House, New York, 1974

 

Kaufmann, Walter, On the Genealogy of Morals & Ecce Homo, Random House, New York, 1967

 

Stambaugh, Joan, Nietzsche's Thought of the Eternal Return, John Hopkins University Press, Baltimore & London, 1972

 

Stambaugh, Joan, The Problem of Time in Nietzsche, Associated University Press, London & Toronto, 1987

 

Stern, J. P., A Study of Nietzsche, Cambridge University Press, Cambridge, 1979