Is Nietzsche’s Belief of Justice Sound?

Nietzsche also goes back and forth about inflicting pain and cruelty to enable one to see reason more clearly and whether or not public spectacles of pain are beneficial or a further cause of ressentiment. Many of his ideas seem rather drastic but he changes his mind about some of them as he continues to spill his thoughts on paper as they go through his mind.

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

Masters and slaves are constantly discussed throughout Nietzsche’s work, but the connection between them is discussed best in his book On the Genealogy of Morality. The first of the three essays outlines two alternate structures for the creation of values, which is credited to masters and the other to slaves.

2. Briefly, summarize the problem of evil and suffering. Cite and reference Chapter 9 in the textbook.

In the following paper I am going to defend my personal position on whether or not justice is objective. I am going to explain the argument between Socrates and Thrasymachus and define the terms used. Next I will give supporting evidence to support my position. I agree with Socrates, which is that justice is an objective truth.

In this essay, I will argue that equal punishment and proportional retribution do not justify the use of the death penalty. First, I will argue that equal punishment is too specific and literal because it stems from the idea that one crime is deserving of that exact crime in the form of a legal punishment. In the case of murder, that belief would condone punishing murder with murder. We can’t justify some killings while condemning others. By giving permission to someone to execute another human being on the grounds of the death penalty, we are allowing him or her to kill another human being for killing. This creates a cycle of murder. Second, I will argue that proportional retribution does not leave the death penalty as the only option for punishment. However, it does give much room for interpretation and is not specific enough regarding alternative punishments. It would allow us to rank crimes according to severity and dole out punishments according to that scale. I will also bring up how retributive justice does not completely delve into the concept of who deserves to deliver the punishment to the murderer. Retributive justice is simply a means of attempting to legally inflict suffering upon another human being for their wrongful actions.

Nietzsche starts this second essay by looking at and reviewing the importance of our ability to make and keep promises. To hold yourself and others to a promise means having the need of both a good memory, the ability to remember making said promise and a strong feeling of confidence what will happen next and a long term ability to know you will be able to fulfil said promise. In order for us to make the commitment and have the confidence to do so means that on some level, we must give a feeling and make ourselves into the ideal of becoming in a way predictable, to be able to achieve this we as humans need a set of guideline to follow, certain rules that make this predictability a possibility, the certainty that a set of actions will lead to a set of reactions both internally and externally.

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

Man’s development of “bad conscience” is a complicated process that sees its beginnings in slave morality’s doubling of the doer and the deed. According to Nietzsche, the slave (the weaker man) had developed ressentiment towards the noble (the stronger man), labeling the noble as evil and blaming him for slave’s suffering (20-22). The slave separated the noble (the doer) from his instinctive actions (the deeds) and claimed the noble possessed “free will;” the slave believed “the strong are free to be weak” (26). The slave set up the ideal of his own weak and passive instincts being “good” and the strong and active instincts of the nobles being “evil” (26-27). As stated by JHarden, when defining his weakness as good, “the slave turned [his] natural condition of suffering at the hands of others into a condition which should be desired” (JHarden). As religions developed, and the slave morality became dominant, this ideal of good and evil prevailed and forced man to become conscious of his instincts as separate from himself, something he could control.

They both see the values of society as being a result of and necessary for civilization, rather than natural phenomena. Both theorists see guilt as stemming from a restriction of humanity’s natural urges, Nietzsche believing that it was a tool used by the priests to control the masses. Freud on the other hand thought it developed from a repression of humanity’s aggression towards one another. Equally, Freud and Nietzsche show a similar disdain for religion, the former seeing it as a delusional, infantile way to limit the pain and suffering that existence brings with it and the latter, due to what he sees as the transvaluation of values that the Judeo-Christian religions have brought about and the perceived cultural inaction that stems from this. As well as this, Nietzsche disliked the apparent inherited debt that comes with Christianity and the obligated guilt from Christ’s

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.

To this effect, I shall explore this text’s connections to Nietzsche's key intellectual influences. First, I shall address the impact of the Schopenhauerian view of the world on The Birth of Tragedy, in particular as regards the opposition between Apollo and Dionysus and the nature and goal of tragic art. Subsequently, I shall refer to the influence of Richard Wagner's thought in order to explore the relationship between metaphysics and art as humanity's "true metaphysical

Alain de Botton's "The Consolations of Philosophy" addresses essential chapters in the field of philosophy and the last chapter is focused on providing Nietzsche's view on human pain as an important concept in people's lives. The German philosopher believed that society had a flawed understanding of ideas like suffering and failure. From his perspective, individuals failed to understand the complexity of suffering and embrace it in order for them to be able to succeed. Considering Nietzsche's theory, great people only become great as a result of overcoming their problems and refraining from spending most of their time trying to appreciate simple pleasures in life.

Have you ever asked yourself where your conscience comes from? The feeling that takes a hold of you when you do what you feel is wrong. This feeling is almost like a consequence when you tell a lie or commit a crime. Your conscience helps you sort out the good and bad and feels your mind with sorrow when you see a sad story on the news or gives you the initiative to donate money to a contribution. But where does it come from. Is it something you are naturally born with, taught over time or given to you by a higher power? This argument leads to the existence of moral values by many philosophers including William Lane Craig. One of his excerpts argues that if there is an existence of moral values, which some people agree,

5. Discuss Nietzsche’s theory of “will to power” and “the innocence of becoming”. Does the hypothesis of the will to power successfully “debunk” traditional religion, morality, and philosophical claims to provide the “disinterested” or “objective” truth?