Beyond Good and Evil Essay

“As soon as a religion comes to dominate it has as its opponents all those who would have been its first disciples.” Nietzsche was one of the first modern philosophers to rebel against rationalism and when World War I came about, the revolution against religion truly became a legitimate statement. Friedrich Nietzsche strongly believed that many of those that practiced religion were led to the acceptance of slave morality. Religion had always played a fundamental role in society as it sets strict boundaries and standards of what is morally correct and incorrect. However, Nietzsche claims that, “Human nature is always driven by “ ‘the will to power’ ”, but religion will tell one otherwise, saying that one should forbid their bad desires. In Nietzsche’s

Nietzsche was a revolutionary author and philosopher who has had a tremendous impact on German culture up through the twentieth century and even today. Nietzsche's views were very unlike the popular and conventional beliefs and practices of his time and nearly all of his published works were, and still are, rather controversial, especially in On the Genealogy of Morals. His philosophies are more than just controversial and unconventional viewpoints, however; they are absolutely extreme and dangerous if taken out of context or misinterpreted. After Nietzsche's death it took very little for his sister to make some slight alterations to his works to go along with Nazi ideology.

Nietzsche points out that morals were not given to humans by God, nor was knowledge or instinct instilled in us by God: we have created morality just as we have decided standards for "truth" and explanations for our "human nature," and so there is no transcendent external standard. If God is dead, there are no objective values and we are free to create our own values. Nietzsche says that although the death of God liberates us, leaving us free to rule ourselves, this results in a cage-like freedom: while no value is objectively "right" or "true", if we can not choose then we are not free. Nietzsche supports the individual who, despite a lack of objective correctness or "truth", makes a decision anyway, accepting responsibility for her self-created values and actions, knowing she is these actions.

In Twilight of the Idols Nietzsche emphasizes that the Christian Church is a false idol. He dares to say, “..God to be an enemy of life..” and, “Life ends where the ‘kingdom of God’ begins..” because he believes that Christian morality is against life itself (Idols, 23). The reason for this is because Nietzsche believes that, “to have to fight against the instincts- this is the formula for decadence: so long as the life is ascendant, happiness equals instinct” which simply means that if one goes against instincts, or an intuitive way of carrying ones life, then as a consequence it will lead to the degeneration of society and intellect while if life is on the rise, happiness must be equivalent to following ones’ instinct (Idols, 15). Because of his belief it is understood that Nietzsche wants one to embrace their instincts. Nietzsche states that a life in which

In Nietzsche’s aphorisms 90-95 and 146-162 he attacks what he believes to be the fundamental basis of the “slave” morality prevalent in the Judeo-Christian tradition as well as other religions and societies. From the beginning, he distinguishes the two different types of moralities he believes to exist: the “master morality”, created by rulers of societies, and the “slave” morality, created by the lowest people in societies. The former stresses virtues of the strong and noble while looking down upon the weak and cowardly. This type of morality, however, is not as widespread as the “slave morality” that has been adopted by so many religions. Nietzsche looks through the psychology and logic of

While Nietzsche’s standpoint of the master morality can be viewed in the lifestyle of people today, it is not a morality that need be accepted or strived for as a sense of power or accomplishment in life. The Bible teaches that as we lose our live for Jesus we will find it (Matthew 10:39). Submitting to God is not an act of weakness, rather an honor and gain as we lose ourselves in Him and find our true selves. The Bible says that we were made in God’s image and likeness, and we were given dominion over the earth (Genesis 1:26). Nietzsche’s master morality appears to be just that, an attempt to gain dominion. Since Nietzsche did not believe in God, which is the way to salvation and eternal life (Romans 10:9), it is safe to assume that he was serving the god of this world and his ways, which have always been to try to copy or be like God (Isaiah 14:13-14). Nietzsche had knowledge about God but decided to turn away from him. Because of this, Romans 1:28 -29 shows that he, among other things would be arrogant, boastful heartless, and invent ways of doing evil, which to me is exactly what his whole master-slave morality portrays. Had Nietzsche just turned from his wicked ways and submitted to the One and only true God, he would have found the peace, love, and true authority with out death.

We have grown weary of man. Nietzsche wants something better, to believe in human ability once again. Nietzsche’s weariness is based almost entirely in the culmination of ressentiment, the dissolution of Nietzsche’s concept of morality and the prevailing priestly morality. Nietzsche wants to move beyond simple concepts of good and evil, abandon the assessment of individuals through ressentiment, and restore men to their former wonderful ability.

One of the oldest dilemmas in philosophy is also one of the greatest threats to Christian theology. The problem of evil simultaneously perplexes the world’s greatest minds and yet remains palpably close to the hearts of the most common people. If God is good, then why is there evil? The following essay describes the problem of evil in relation to God, examines Christian responses to the problem, and concludes the existence of God and the existence of evil are fully compatible.

Nietzsche states that morality is not composed by the everlasting word of God or by the incontrovertible rationality like most psychologists claim rather, morality is socially constructed invented by one group to distinguish and empower themselves at the expense of the weaker group. To be more specific, the powerful and rich define what is good, this was concluded when they saw the differences between them and the weak and poor people below them. This system was called Good and Bad Master Morality, with this system the rich and powerful gave certain words a specific meaning and associated them with people. If the nobles are considered

Nietzsche shares a similar view of man. The important thing in man is his potential; man is striving but for something different, Ubermensch or superman. It represents man constantly striving to overcome himself and become a man whose values are independent from societal conceptions of good and evil. Ubermensch must be willing and able to reject what he is now to become something different and never become content with present values. Similar to Kierkegaard, Nietzsche sees life as a series of stages that take man from the herd to Ubermensch. The first step for man to achieve Ubermensch is to overcome a collective herd view of values because they are not bridges to Ubermensch. Once this herd is overcome, man can begin to concentrate on overcoming himself.

The concept of morality plays an important role in human society. Through the discovery of what, exactly, determines that which is “good” and that which is “bad”, humans develop mechanisms that determine how they respond to or judge any given situation. What remains a mystery, however, is what, exactly, is the basis of morals. It is commonly believed that morals are learned through lived experiences, as well as, from those who act as each person’s individual caretaker(s). Even though these factors do play a significant role in determining morality, these factors alone neither create nor determine a person’s moral compass. In Paul Bloom’s work, Just Babies: The Origins of Good and Evil, we are introduced to the idea that morality, while partly learned, is something that is ingrained in humans from birth. Through multiple studies, performed both by Bloom as well as other psychologists, it is revealed that not only are babies able to perceive what is right and what is wrong, but also, from birth, babies are instilled with the innate knowledge of empathizing, valuing fairness and status, and valuing those who look similar versus those who look different. In spite of previous ideas, Bloom proves that babies are smarter than previously thought, while simultaneously recognizing the shortcomings of this “elementary” form of morality. Bloom’s finding prove to be revolutionary, in that they allow for the examination of different social structures, their shortcomings, and what

Everyday it is possible to read a newspaper, or turn on TV or radio news and learn about evil going on in our world. Banks are robbed, cars are stolen, violent murders and rapes are committed. Somewhere in the world the aftershock of an earthquake is being felt. Cancer is killing millions of people each year, while other debilitating conditions continue to affect many with no cure to end their suffering. President Bush said that our country is fighting a war against evil. We all agree that evil is real and cannot be ignored; the problem comes when we try and rationalize the concept of God and evil coexisting.

Nietzsche introduces the initial concepts of what is good to be determined by those who have benefitted from unegoistical

3). In his most basic claims, Nietzsche implicitly negates the possibility of a “disinterested” or “objective” truth. He would not urge so definitively for an affirmation of reality, if he held out for the possibility of fantasy or god. The ‘innocence of becoming’ is a clear example of how Nietzsche, for all intents and purposes, “debunk[‘s]” the relevance of claims made by traditional authorities. In essence, Nietzsche basically nullifies the relevance of societal hierarchy. Not only this, but the further claims made by such a society regarding morality and philosophical thinking, are seen to be – at best – gullible and naïve. The ‘innocence of becoming’ refers to even the lowest classes of society finding power in their status. In lieu of accepting that we are completely alone in the world, Nietzsche asserts that we have a constant need to blame others for our state. It is simply much easier to do than to accept that everything we do has no genuine or reaching consequences. While the ‘innocence of becoming’ is not necessarily an innocent process as those we choose to blame are usually blameless, it is fair to say that we are innocent of it; much like the ‘will to power’ it also works through self-deception. Evidently we are able to commit to life affirmation by essentially taking no responsibility for our weakness. Christianity itself is closely connected with the ‘becoming’ process as in its

Nietzsche is widely known as a critic of religion. In fact, he talks in depth about morality in regards to religion in his essays about the genealogy of morals. But the problem is not within religion itself or within morals. The problem is involved in the combination of the two to create society’s understanding of morality through a very religious lens. In fact, Nietzsche has criticism for almost any set of morals constructed by a group of individuals and meant to be applied to society as a whole. True morality, according to Nietzsche, requires a separation from these group dynamic views of morality- or at least a sincere look into where they originated and why they persist- and a movement towards a more introverted, and intrinsically personalized understanding of what morals mean in spite of the fact that “the normative force to which every member of society is exposed, in the form of obligations, codes of behavior, and other moral rules and guidelines, is disproportionally high” (Korfmacher 6).