Philosophical objectivity, then, is another fallacious spin-off from asceticism. We Germans certainly do not think of ourselves as a particularly cruel and hard-hearted people, even less as particularly careless people who live only in the present. If you can say "yes" then to your life, knowing that it will happen forever the same way again and again, knowing there is nothing behind or beyond it, then you will be or, at least, you'll be on the way to being the overman, the one who can say yes to this world and assert values in it.
Compare this ideal with the contrary one of Stendhal, who styles beauty "a promise of pleasure," and appreciate the enormous difference between them.
Originally these words designated the plain, common man, but without any suspicious side glance, simply in contrast to the nobility. Some day, after a much longer preparation, will an even more fearful blaze from the old fire not have to take place?
And that man is good who does not overpower, who hurts no one, who does not attack, who does not retaliate, who hands revenge over to God, who keeps himself hidden, as we do, who avoids all evil and demands little from life in general—like us, the patient, humble, and upright"—what that amounts to, coolly expressed and without bias, is essentially nothing more than "We weak people are merely weak.
Priests are, N claims here, a bad thing -- they transform rulers into inactive and unhealthy people.
Related to this is having the ability to forget. Or he completely eschews the pleasures of this life, mortifying his flesh in hopes of pleasure and reward in the next. They are reactive, and because they are impotent they harbor festering hatreds.
Rather, punishment arose as a kind of economic-style exchange. By such means was the morality of the masters vanquished for Rome did indeed succumb, although the Renaissance did witness a dazzling reawakening of the classic ideal of life and the one-time noble manner of valuation.
For Nietzsche, punishment, like any custom, undergoes such a dramatic transmogrification over time that its final end is often a diametric opposite of its original intention.
For some reason, the life-inimical species of priestly ascetics continues to flourish, suggesting that, although asceticism is against life, it is pursued with an interest in life. 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.
Deleuze, Nietzsche et la philosophie PUF,pp. In the best and strongest, most joyful and most courageous period of his life, Wagner contemplated an opera on "Marriage of Luther," which would combine chastity and sensuality, as happens in every marriage, every true love affair.Later the Greek moral philosophers in the same way imagined the eyes of god looking down on the moral struggles, on heroism and the self-mutilation of the virtuous: the "Hercules of duty" was on stage, and he knew he was there.
The Genealogy of Morals, Nietzsche’s most sustained critique of morality, Toward an Evaluation of Nietzsche’s Genealogy.
Much of this essay necessarily degenerated into a summary of the Genealogy, because it remains especially difficult to evaluate Nietzsche without a sketch of his ideas fresh in mind. Nietzsche successfully preempted.
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, and quizzes, as well as for writing lesson plans. Nietzsche's Genealogy of Morals Here, Nietzsche uses the term "genealogy" in its fundamental sense: an account (logos) of the genesis of a thing.
He is going to offer a theory of the genesis of Christian morality, which he believes is also democratic morality. A summary of Second 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.
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