Darwin’s view that morality stems from evolution is problematic because it means that one can alter their morals to suit their needs, and adopting Nietzsche’s belief of noble morality can be dangerous because doing as one pleases can not only endanger the said person but also society. Unlike Nietzsche, Darwin does not discredit selflessness but instead embraces it. In the Descent of Man, Ch 4: Comparison of the Mental Powers of Man and the Lower Animals, Darwin states that “we are thus impelled to relieve the sufferings of another, in order that our own painful feelings may be at the same time relieved. In like manner we are led... ... middle of paper ... .... For me, it is as simple as that and it is not a bad thing. Even as an altruistic person who has thousands of hours of volunteer work under her belt, I do it not only because I enjoy helping others and have the resources to do so, but also because it makes me feel like a better person.
In On the Genealogy of Morality Nietzsche uses the word ressentiment to, in simple terms, represent a deeply rooted resentment but his interpretation goes further than that. Nietzsche explains that ressentiment arises when people realize that they are inferior to some others but rather than blaming themselves for this they blame those others. These people “being denied the proper response of action, compensate for it only with imaginary revenge”. They experience inferiority not in terms of themselves but in terms of others. Nietzsche describes this as something that is characteristic of the weaker people.
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…. life wrestles in it and through it with death and against death; the ascetic ideal is an artifice for the preservation of life" (120). This is Nietzsche's "ascetic ideal"—the will to power of the weak as a preserving force, rather than an augmenting force (will to power of the strong). Nietzsche views morality, like everything else, as a multiplicity: "morality as consequence, as symptom, as mask, as tartufferie, as illness, as misunderstanding; but also morality as cause, as remedy, as stimulant, as restrain, as poison" (20). It is all these things in the three essays, but it is clearly not altruistic.
Nietzsche calls this conceptual transformation. Nietzsche says, “Thus one also imagined that punishment was devised for punishment. But purposes and utilities are only signs that a will to power has become master of something less powerful and imposed upon it the character of a function…” (Nie... ... middle of paper ... ... part of this human nature to be cruel. It does us good to see others suffer. It is even better when we make others suffer.
This account relied upon psychological mechanisms to explain their victory, the victory of the concept of good and evil, over alternative systems of moral valuations, such as conceptions of good and bad. Thus, this was re-evaluation of moral values was a crucial preliminary objective of Nietzsche. Inherent to this objective was a critique of the value of ascetic ideal, an ideal he regarded as hostile to the enhancement of life and humanity. By repeatedly critiquing the ascetic ideal as an obstacle to human flourishing and development Nietzsche aimed to weaken these moral values and ideals, not necessarily for all of humanity but, so that future higher man would not find themselves imprisoned by those ideals and values and could instead rise to their full potential.
For individuals and all humankind Nietzsche believes that we should not hold grudges, because it feeds into slave morality. Instead of blaming others, he believes people should change their mental frame, because we can create out own realities instead of letting the world get us down. He says that morality of pity has made Europeans ill (Nietzsche 19). Nietzsche rejects the idea of pity, along with morality based on virtue ... ... middle of paper ... ...e things are always going to be desired by man, which has created a black market in society. Ironically, throughout history those in power who develop many moral laws for society are ones who partake in the underground world of society’s forbidden fruits, which is what troubles Freud and many others.
[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.
Rather, guilt meant that a debt was owed and punishment was simply a way of securing repayment. “The main moral concept ‘guilt’ descends from the very material concept of ‘debts’”. (Nietzsche 39) Punishment is not directly caused because a person is being held responsible for past transgressions, instead it is dealt out due to anger over the wrong that’s b... ... middle of paper ... ...therefore, the opposite of the way Christendom made use of its God”. (Nietzsche 65) So it’s in this aspect that the Greek gods served to justify man by taking on the guilt were as, God in Christianity takes on the punishment or Christian’s mortal sin. Nietzsche identifies bad conscience as our tendency to see ourselves as sinners and determines its origin in the need that came with the development of society to inhibit our animal instincts for aggression and cruelty and to turn them inward upon ourselves.
In Kant’s article Metaphysics of Morals, he discusses the importance of punishment and its correspondence to crime, the right to punish, and when to grant clemency. In this paper, I will refer to the articles Critique of Political Reason and Metaphysics of Morals, and I will discuss Kant’s perspective on crime, punishment, and justice. After, I will critique Kant’s perspective and explain the benefits and flaws about it. Last, I will end off by stating my own personal opinion on Kant’s perspective and why I disagree with it. Overall, in this paper, I will explain my disagreement with Kant’s doctrine on punishment due to the fact that I believe some forms of Kant’s punishment, are a violation of humanity.
By understanding the principle of morality the philosopher attempts to outline a fictional history concerning the terms good and evil. Not only does Nietzsche question the history of these terms, but Nietzsche questions their value. In the first essay, ‘Good and Evil’, ‘Good and Bad’ Nietzsche desires to provide a historical background of the categories of good v. evil and display, there are no metaphysics in the universe because man created the force of evil, thus only humans can destroy the force. The theories of ‘evil’ and ‘bad’ emerge from the word ‘good.’ Originally the categories were divided in sections of good v. bad, which Nietzsche relates to historical figures. These categories are dependent on one another and cannot be separated.