Overall, therefore there are highly compelling reasons to regard this to be the dominant aim of Nietzsche in writing the Genealogy. Why, however, should this be regarded as the ultimate aim of Nietzsche when writing the Genealogy of Morals? After all the primary focus of the book is upon the development of slave morality, bad conscience and the value of the ascetic ideal. The reason that helping to create a new higher man should be regarded as his highest aim is because it was, in colloquial terms, his end game. It was the culmination towards which he was working.
In order to establish chronology, the second section should precede the first, as noted by Dennett (Darwin's Dangerous Idea, 1995) . Essay I deals with the origins of "good" and "bad" as pertaining to the master and slave moralities. Essay II delves into the origin of guilt and bad conscience, while Essay III offers a discussion of the "ascetic ideal." I will concern myself only with the second phase of morality (Essay I), as it encompasses important aspects of the other two, but I will later give a brief discussion of Essays II and III in light of the explanation of the very origin of morality that Nietzsche is out to disprove. On The Genealogy of Morals, Essay I refers to the second stage of human morality—the emergence of the concepts of "Good" and "Evil" as categories o... ... middle of paper ... ... all means to sustain itself and to fight for its existence; it indicates a partial physiological obstruction and exhaustion….
Wagner was such an opponent because he represented the disease of decadence which plagued the culture and from which Nietzsche suffered for a time, but of which he also cured himself. In other words, Nietzsche emphasized his overcoming and revaluation of Wagner because he wanted his readers to understand it as a metaphor for his larger battle with decadence in general. The goal of this portraiture is to demonstrate on an individual level what could be done on a cultural level to revitalize culture. Through an analysis of Nietzsche's portrait of Wagner in the late period, I will claim that in order to understand Nietzsche's revaluation of decadent values in nineteenth century German culture, one must understand his relationship with the composer. From The Birth of Tragedy, where Wagner's music represented the hope for the re-birth of pre-Socratic Greek culture to The Case of Wagner, where Wagner was the artist of German decadence par excellence, Richard Wagner always personified nineteenth century Germany for Nietzsche.
Book Report on Fundamental Principles of the Metaphysic of Morals by Kant Kant states (38,) "act as if the maxim of thy action were to become by thy will a universal law of nature". This "categorical imperative" forms the basis of his book, Fundamental Principles of the Metaphysics of Morals. Though at times his writing is confusing Kant lays out his logic as to what a categorical imperative is. Kant divides the book into three sections. The first explains the transition from everyday moral beliefs to the philosophy of those morals.
Friedrich Nietzsche is a German philosopher who lived in 1844 to 1900, and his proposition on eternal recurrence was one of his most discussed works. The concept states that the world is eternally self – destroying, then self – creating, over time. He radicalizes the Christian concept of eternity and combines it with simple reasoning to come up with an innovative concept. This paper will discuss in detail what eternal recurrence is and the implications of such a concept on free spirits, and whether adopting such a belief will make a person’s life better or not. The paper will then proceed to offer a response to criticism on Nietzsche’s proposition.
[GS 352] Nietzsche believed this to be a form of nihilism because mankind valued precisely what was halting his advancement. With this in mind, Nietzsche began his bold movement towards the revaluation of all values. We need a critique of moral values, the value of these values should itself, for once, be examined?. [What if] morality itself were to blame if man, as a species, never reached his highest potential power and splendour? [GM P 6] In this essay I will first look at several reasons for the necessity of a revaluation of all values.
Where are we to look for answers? Perhaps to the German idealists—and to their bold synthesis of right and freedom. This paper seeks to bring the timely issue of absolute freedom and the possibility of its total realization in today's world back into the center of ethical-political discussion. Through a critical comparison of the theories of Fichte and Hegel I hope to show that the antidote to the bulk of our political, moral and theological distresses may well be found in Hegel’s concept of the State and Sittlichkeit—as truly understood.
On the one hand, Heidegger shows us how Nietzsche consummates the Platonic philosophy by inverting its principles. On the other, Nietzsche consummates the metaphysics of subjectivity. Consequently he conceives the thought of the will of power and of the eternal recurrence as the two last forms of the metaphysical categories of essence and existence respectively. On this ground it is possible to understand Nietzsche's and Heidegger's thought as the necessary first stage in the transition to Vattimo's postmodern philosophy and his notion of secularization. Si bien la discusión en torno al nihilismo se remonta a la época del del idealismo alemán, tal como lo señalara Otto Pöggeler oportunamente, el "nihilismo" es la noción fundamental sobre la que gira la meditación nietzscheana, así como el problema de su superación.
He believes it is our instincts that governs our human behavior (Hamilton-Bleakley), and that, “any concession to the instincts, to the unconscious, leads downward” (Twilight of Idols). In other words, Nietzsche’s belief in our instincts governing the decisions we make in life opens up to his idea behind, “his central concept of will to power” (Hatab pg.236). Nietzsche’s will to power is rooted in the statement that, “Man is something that shall be overcome.” Therefore, in Nietzsche’s eyes, man is but a phase, and the overman is the true “meaning of the earth” (Thus Spoke Zarathustra pg.125). Within his notion of the overman, Nietzsche embodies the importance of the individual. In his work Thus Spoke Zarathustra, Nietzsche describes the idea of the overman as that which is a creator (Thus Spoke Zarathustra pg.135).
He wanted to give us the instructions which include principles about how to guard us from the power of passions which prevent the mind from understanding. In this paper my aim is to consider how well founded Spinoza's techniques against the passions are. I will do this by concentrating on Jonathan Bennett's criticism of Spinozistic psychotherapy. Bennett finds from the Ethics three central techniques of freeing oneself from passions: (i) reflecting on determinism; (ii) separating and joining; and (iii) turning passions into actions. Bennett believes that all these techniques are in some sense flawed.