Vox style motion graphics

I'm looking for someone to create motion graphics for our Youtube channel - Then & Now. We make longform videos about history, politics, and philosophy. The style should be similar to Vox - simple graphics, text, newspapers, graphs, maps, sfx, etc - but I would look to develop our own style with regular work. For a trial, run I'm looking for someone who can produce 15 minutes of final graphics for our video on Nietzsche. Here is an example of the sections that I need. This is only rough, but the narrator speaks at roughly 100 words per minute. I will send more detailed instructions but I'm looking for someone who is good and using initiative and interpreting the script. Nietzsche: Dionysus and Apollo Apollo was a God of health, music, poetry, prophecy (or to use a more modern word, knowledge). Dionysus was the God of fertility, wine, ecstasy, abundance, dance and festivity. In contrast to Apollo, Dionysus signals an overflowing, abundance, a losing oneself. The man who influenced Nietzsche the most was Arthur Schopenhauer. Schopenhauer believed that underneath everything, was a boundless, uncontainable, insatiable will. In those Dionysian festivals – a powerful overflowing of music, feeling, excess – Nietzsche saw a great representation of that will. The great unstoppable energy of the universe. Art for the Greeks came out of this observation about their own suffering. They needed to turn tragedy into an art form to be able to bare it. Safranski writes that ‘Apollo is the god of form, clarity, solid contours, bright dreams, and, above all, individuality. Sculpture, architecture, the Homeric world of the gods, the epic spirit—all of these are Apollonian.’ Birth of Tragedy is a strange book. One that Nietzsche looked back on and disliked. But there is something fascinating about reflecting on these Gods, on why the Greeks believed in them specifically, about whether the Dionysian and the Apollon are timeless, almost spiritual drives within all of us. Structure vs overflowing energy. Form vs creative movement. Human, all too human The major theme running through is in the title – human, all too human. Each word specifically chosen. We are human – ALL, TOO HUMAN. We base our beliefs on what Nietzsche calls the ‘First and Last Things.’ Philosophical foundations of Rights or God’s creation being the first – promises of the afterlife or great teleological goals being the last. These become prisons to our behaviours, from which Nietzsche wants to free us. Take two examples very recent to Nietzsche. Kant had claimed to universalise morality through the categorical imperative. He argued to be moral was to ask of any action whether it could be universalisable without contradiction. Should I tell a lie, for example? No, because if everyone lied, lying itself would be nonsensical. Kant had claimed to provide a rational foundation to morals. Morality What are the dominant table of values? They are still the 7 deadly sins and 7 heavenly virtues. Pride, greed, lust, envy, gluttony, wrath, sloth – and humility, generosity, chastity, kindness, temperance, patience, diligence. In his later work The Genealogy of Morality – a book that tries to examine morality historically - he asks ‘under what conditions did man invent the value judgements good and evil?’ The 3 essays of Genealogy of Morality are written in his later period, so we’re jumping ahead a bit, but I think they’re important for further understanding Nietzsche’s broader critique of metaphysics. Nietzsche finds evidence of this in language too. He points to how traces of pre-Christian ethics remains in our European languages. The German word sclecht for bad is close to schlicht meaning plain. Noble also has a twin meaning – higher and aristocratic. Noble meaning lofty. Villain and also villein meant feudal serf. The Greek word for good, agathos, also meant wealthy. And it begins with a reversal. You’re told they are good because they’re powerful and strong – but you see them stealing and pillaging from your kin. You’re told you are evil because you’re pathetic and poor, but you see yourself working, caring, helping. And so you reverse what you’re told is good and evil. We know what resentment means. To resent is to feel bitter, angry, annoyed about something – crucially something you are forced to accept or in some way can’t change. Ressentiment is what happens next, when we build an alternative world view based on that resentment. A worldview that can persist even when the original resentment is forgotten. The noble values – strength, self-gain, glory, pride, power – are made from the nobles saying yes to themselves. A yes to what they want. For Nietzsche this is active – it’s acting on one’s own desires. It’s not reacting to what the world tells you you can or can’t do. This is the point of the title of maybe his best work – Beyond Good and Evil – there is no evil or good in the metaphysical sense. There are people trying different things to get by. All values are based on perspective. Nietzsche instead says that ‘There is only a perspectival seeing, only a perspectival knowing’. This is Nietzsche’s great discovery that inspired later existentialists and postmodernists. That values are not objective, but they are perspectival. How can they be anything but human perspective if they’re to be based on a scientific view of the world – material, forces, atoms, biology – acting and reacting to the world around them. And if they’re not objective, you can create your own. Gay Science The Gay Science, written in 1882, is the beginning of Nietzsche’s mature period. It’s here that he comes up with his most unique, enduring, and Nietzschean concepts, the ones that bring his philosophy together. It is the beginning of what might be summarised as Nietzsche’s yes-saying. Religion and metaphysics has for too long, and too gloomily, told us no. Don’t do this, refrain from thinking that, be wary of him, be silent on that, don’t trust your own self - you are sinful and selfish. His critique of Christianity, Utilitarianism, and Darwinism have some commonalities. For all three, what is actually valuable to pursue is not always what the culture tells you. But here’s the interesting part – Nietzsche critique of utilitarians, mediocre science and Darwinism of his day takes on the same shape. The utilitarians say what is the highest ideal is to purse the greatest good for the greatest number. What is that good? Happiness. The more happiness in the world the better. In Darwinism too, what he objected to was this idea that we evolve through our best, most well-adapted, most efficient parts. Together, Darwin survival of the fittest and utilitarian ethics give the general impression that the best parts of us and our societies should be furthered and evolve. That it is the greatest good for the greatest number that leads to evolution of that greatest good and the discarding of the bad, both cultural and biological. In the Gay Science he argues that the whole gamut of actions we call good and evil are necessary for the ‘preservation of the species’. Pleasure and pain, friendship and hatred, jealously and humility. And ‘ask yourselves whether a tree that is supposed to grow to a proud height can dispense with bad weather and storms.’ He’s not saying that herd culture that follows dominant values is necessarily a bad thing. In fact, most people have to follow an accepted culture. It is in fact crucial as a glue. He wrote though, for those rare free spirits who have the capacity to change things. As Darwin identified, mutations are how species adapt. And so any mutation is to come from, by definition, something that diverges from the herd. The herd wont like this. The herd defines what it does as good. Why else would it do it? ‘Free spirits’ then are always special, and always going to be outcast, attacked. They create ‘new life-possibilities to weigh against the old ones’. In The Wanderer and his Shadow, he calls him ‘one of the greatest men’ who over lived.’ His school was called ‘the garden’ because it had to be balanced and cultivated – its own ecosystem. Epicurus argued you should keep your needs small and close so as not to be frustrated and disappointed. And it’s in Gay Science we start getting more developed insights into his enduring ideas – God is Dead, Will to Power, and the Eternal Return – all of which are three sides of one coin. We’ll get to them, but first, we need to really delve down into Nietzsche’s and our own psychology. Drives This is part of Nietzsche’s big recurring theme. To move from the grand overarching concepts – things we drift towards as magnetic – politics, great ideas about love, war, peace, religion, ideology – we need to move instead to the small. The big distracts us from us. We need uncovering under the surface. That’s through the smallest reactions, actions, desires, thoughts, needs, routines, habits, stimuli, and attention. In the Wandered and his Shadow he writes ‘We must again become good neighbours to the closest things and cease from gazing so contemptuously past them at clouds and monsters of the night. In forests and caves, in swampy regions and under cloudy skies - this is where man has lived all too long, and lived poorly... There he has learned to despise the present and neighbourhood and life and himself’ For Freud, there’s the neat tripartite between id, ego, and superego. For Nietzsche, there’s this soup of drives, egos, superegos, metaphysics, needs, desires, thoughts, beliefs – it’s not neat. These are all, at base, chemical and biological processes after all. But this does lead to this big question as to whether there can be a master drive, an organising principle, a master ego that is the final arbiter