Nietzsche On The Genealogy Of Morality

Friedrich Nietzsche’s own skepticism symbolized the secular changes in contemporary Western civilization, in which he details mankind’s break away from faith into a new rule of chaos. In Book 5 of The Gay Science, Nietzsche establishes that “God is dead”, meaning that modern Europe has abandoned religion in favor of rationality and science (Nietzsche 279). From this death, the birth of a ‘new’ infinite blossoms in which the world is open to an unlimited amount of interpretations that do not rely on the solid foundations of faith in religion or science. However, in contrast to the other philosophers of his age such as Immanuel Kant and Georg Wilhelm Friedrich Hegel, Nietzsche deviates from the omniscient determinism of history towards a

Throughout his writings, Nietzsche aims to inform his readers that we as humans can only reach our potential by following our passions and ignoring the flawed ideals of the church. Under the doctrine of the church’s morality, innate passions of its followers must be abolished in order to become proper Christians. By destroying the inner passions of its followers, the church is doing a great disfavor by using morality to rule out nature from their lives.

“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

Humanity, according to Nietzsche, is infected by an illness. It is the kind of illness that has infected every single man, religious or non-religious alike. It is his aim to release his readers from the illness. In much the same way as a doctor, he wishes to do so by primarily sourcing the cause of the illness, and secondly by diagnosing it. It is Nietzsche’s belief that this metaphoric illness is morality.

Friedrich Nietzsche’s “On the Genealogy of Morality” includes his theory on man’s development of “bad conscience.” Nietzsche believes that when transitioning from a free-roaming individual to a member of a community, man had to suppress his “will to power,” his natural “instinct of freedom”(59). The governing community threatened its members with punishment for violation of its laws, its “morality of customs,” thereby creating a uniform and predictable man (36). With fear of punishment curtailing his behavior, man was no longer allowed the freedom to indulge his every instinct. He turned his aggressive focus inward, became ashamed of his natural animal instincts, judged himself as inherently evil, and developed a bad conscience (46).

Throughout the “Genealogy of Morals”, Nietzsche challenges preconceived notions of the society’s moral concepts and their origins. In the first essay, he inquires, “Under what conditions did man invent the value judgments good and evil? And what value do they themselves have?”, as well as outlining the dichotomy between ‘good and bad’ versus ‘good and evil’ (5). According to the ‘English Psychologists’ mentioned by Nietzsche, the “good” was initially referenced by the beneficiaries of altruistic or useful actions, under the assumption that the idea of “good” and “useful” were one in the same. According to Nietzsche, this belief carries a historical inaccuracy, and he argues that the utilitarian use of “good” has only arisen relatively recently,

Friedrich Nietzsche, a German philosopher, wrote on European history and its undergone of harmful development, conditions had never been worse, in the late nineteenth century. Believed institutions and movements were engaged in reducing human beings to a lower level of existence, more common; and that any individual displaying qualities as srenght, could be vilified and shackled. He blamed this on the mineteenth century not have produced many mighty monuments as they were capable of creating. Nietzsche blamed the Jews for the wrong turn in western civviliation The Geneaology of Morals (1887) is Nietzsche’s elaboration of ideas, pertaining European history, concerning ideals.

The foreground of Nietzsche’s criticisms of Christianity comprises repudiating not only ecstasy but also suffering, manifested through suppressing bodily impulses and instinctive drives and focusing on an afterlife rather than the current moment. In general, it is likely Nietzsche would react more positively to the Christian ideals embedded in many medieval texts than he does in the early 20th century. Ben Morgan reveals

From the Twilight of the Idols, Friedrich Nietzsche, German philosopher gives us The Four Great Errors. In this piece of work Nietzsche presents a vivid overview of mature philosophy. Twilight of the Idols aims in attracting what is seen by Nietzsche sees as one of the main enemies of life-affirmation in the West. Nietzsche was a philosopher during the late 19th Century who challenges the foundations of Christians and morality. It was believe that Nietzsche killed god and that there is a dead quote behind his meaning of god. He uses the term “God is dead” which could be explained that the god of the Christians is not an actual person or being and is not believable.

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.

Reading this quote gives me a feeling of fear and excitement all at ones. Fear that there could be a time or war, but excitement that it could bring courage to all of us. He then goes into detail about how every human being is needed in this world. The quiet ones, the overcomers, the patient ones, the judgmental ones, the free spirits, everyone is needed to make our society thrive. Nietzsche believes that in order to fulfill our courage is to live dangerously. We need to be able to jump and do whatever we want whenever we want. If we want to win this warlike age then we have to be courageous and willing to live dangerously. He believes that you truly aren’t living unless you are willing to live dangerously. I completely agree with Nietzsche on this point. We can’t be scared to live our life’s, we have to take it by the horns and control what we

Friedrich Nietzsche begins with a proposition that there are only two basic types of morality Slave morality and Master Morality. These types of moralities that Nietzsche proposes were initially formed when society was actually made up of masters and slaves. In society masters were completely free and slaves simply did whatever their masters said. Based on their respected situations Nietzsche argues these groups of people came up with two very different types of morality. Of course there are no longer any literal masters and slaves in todays society, however Nietzsche proposes while master and slaves no longer exist, the moral systems they came up with do.

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?

This is particularly evident in the Ecce Homo’s passages devoted to the duality of Apollo and Dionysus. Here Nietzsche openly attacks this concept as a crypto-Hegelian idea ruling over the course of history. Moreover, he brands the same with the here clearly negative label of metaphysicslii. Thus, as of 1888 and just before his eventual psychological collapse, we can see how Nietzsche chastised some of his own early positions in the same way he did with ‘Socratism’. These too are now nothing but expressions of dogmatic and one-sided blindness, and thus obstacles to the necessary self-overcoming of humanity. However, we might ask how these criticisms square with the appreciative comments about BT that we mentioned above, and in general with