However, Nietzsche believes that philosophy has a great and important task: Justice arises after law. All of ancient humanity is full of sensitive consideration for "the spectator," for a truly public, truly visible world, which did not know how to imagine happiness without dramatic performances and festivals.
Contemporary wisdom would suggest some sort of progress and refinement from these "blonde beasts" to the humanity of today, but Nietzsche vehemently disagrees. III, 23 The strongest, apparent opposition to asceticism that Nietzsche can detect lies with modern science.
Turning away from the ascetic priest as a psychological type, Nietzsche returns to his ill effects on nineteenth century thought.
Society and morality thus serve the purpose of making us predictable, which in turn serves the purpose of allowing us to make promises. The entire history of ethnic fighting, victory, reconciliation, mergers—everything which comes before the final rank ordering of all the elements of a people in that great racial synthesis—is mirrored in the tangled genealogies of its gods, in the sagas of their fights, victories, and reconciliations.
The past, the longest, deepest, most severe past, breathes on us and surfaces in us when we become "solemn. At this stage of cultural behaviour "punishment" is simply the copy, the mimus, of the normal conduct towards the hated, disarmed enemy who has been thrown down, who has lost not only all rights and protection but also all mercy—hence it is a case of the rights of war and the victory celebration of vae victis [woe to the conquered] in all its ruthlessness and cruelty, which accounts for the fact that war itself including the warlike cult of sacrifice has given us all the ways in which punishment has appeared in history.
Nietzsche claims the gate to heaven should read, "I too was created by eternal hate," since heaven and the victory of the Christian God over the strong is all the product of the hateful spite of the weak.
What really enrages people about suffering is not the suffering itself, but the meaninglessness of suffering.
The persuasiveness of his method, one of rhetoric and psychology instead of systems or appeals to deductive logic, must be determined by individual readers. Jesus is the culmination of this inversion of values. Also, N often talks of this in biological terms -- he wants a "physiological" approach, he is fond of saying in his notes The Will to Power.
In human beings there is so much that is terrible!
Do you understand that? Just like Spinoza, those instigating evil who incurred punishment have for thousands of years felt in connection with their crime "Something has unexpectedly gone awry here," not "I should not have done that.
You are not currently authenticated. This enjoyment is more highly prized the lower and baser the debtor stands in the social order, and it can easily seem to the creditor a delicious mouthful, even a foretaste of a higher rank. Consider this extraordinary passage: And this point of view early on and everywhere gave rise to precise, horrific estimates going into finer and finer details, legally established estimates, about individual limbs and body parts.
But the difference between us is not merely one of exegesis. All instincts which are not discharged to the outside are turned back inside. For Nietzsche, since the golden age of the Greeks man has experienced inexorable decline; a loss of animalism, of feeling at home in nature, or instinct and strength.
Again, from Schopenhauer as Educator: While both slave and master morality can involve distortions of the truth, master morality does so far more lightly. Since today pain does more harm, the relevant pleasure needed only to be sublimated and made more subtle—in other words, it had to appear translated into the imaginative and spiritual and embellished with nothing but names so unobjectionable that they arouse no suspicion in even the most delicate hypocritical conscience "tragic pity" is one such name; another is "les nostalgies de la croix" [nostalgia for the cross].
Here again, Nietzsche, in approaching his target from so many angles, generates self-contradictions in his own position. Do they do this gratuitously? For the philosopher, this raise the question: Ascetics too sought power; power over life itself; power over the very sources of power III, For example, dark can mean bad and lower in Italy, and blond in Gaelic meant noble and good, because he claims the conquerors and rulers of these places at one time were blond haired.
The democratic idiosyncrasy of being hostile to everything which rules and wants to rule, the modern ruler-hatred [Misarchismus] to make up a bad word for a bad thinghas gradually transformed itself and dressed itself up in intellectual activity, the most intellectual activity, to such an extent that nowadays step by step it infiltrates the strictest, apparently most objective scientific research, and is allowed to infiltrate it.Guilt Before God, or God Before Guilt?
The Second Essay of Nietzsche’s Genealogy Aaron Ridley T he second essay of Nietzsche’s “polemic,” On the Genealogy of Morals, is a rich and elusive piece, full of valuable hints and suggestions, but difﬁcult.
On the Genealogy of Morals A Polemical Tract by Friedrich Nietzsche [This document, which has been prepared by Ian Johnston of Malaspina University-College, Nanaimo, BC, is in the public domain and may be used by anyone, in whole or in part, without permission and without charge, provided the source is acknowledged.
Geneaology of Morals Essay 2 Section Essay II of Genealogy of Morals is entitled “Guilt, Bad Conscience, and Related Matters”. Friedrich Nietzsche - On the Genealogy of Morals - Slave Morality Imposition.
4. Can societal morals develop with no concept of religion? Nietzsche's Genealogy of Morals Here, Nietzsche uses the term "genealogy" in its fundamental sense: an account (logos) of the genesis of a thing.
Nietzsche is aware that he will be accused of nihilism (since he denies the values that most hold dear). This is a very rich section and much can be said about it. Ostensibly, it is. FRIEDRICH NIETZSCHE On the Genealogy of Morality. CAMBRIDGE TEXTS IN THE HISTORY OF POLITICAL THOUGHT Series editors In sections 20–2 of the Second Essay, it is only possi- Kaufmann in his translation of On the Genealogy of Morals.
A summary of First Essay, Sections in Friedrich Nietzsche's Genealogy of Morals. Learn exactly what happened in this chapter, scene, or section of Genealogy of Morals and what it means. Perfect for acing essays, tests.Download