Nietzsche's Ascetic Ideal

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judgement is motivated by our fear of the neighbour and the intention to preserve the status quo, it actually becomes counterproductive to the task of improving the community. For example, exceptional people are sources of innovations that benefit everyone. Nietzsche observes without sacrificing the majority so that the most excellent of society can “raise itself to its higher task and to a higher state of being,” any advancements that have been achieved so far would have been impossible. It is also a generally mistake, in his view, to blindly commit oneself to a conventional morality, since the will to power is life itself and thus precedes morality altogether.
Furthermore, Nietzsche would disagree with the notion that the denial of the noble
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To rely on the idea that a common morality exists and is enough to give meaning to our life, thus, would be committing the same mistake. Furthermore, it is doubtful that morality can ensure our happiness (in the sense that we find our lives meaningful) in the first place. For Nietzsche, “all these moralities that address themselves to the individual, for the sake of his ’happiness,’ [are none] but which the individual lives with himself; recipes against his passions, his good and bad inclinations insofar as they have the will to power and want to play the master.” In other words, morality is, in reality, a system of rules that is only relevant when we are dealing with matters of ethics. Granted it can give meaning to our actions when they deal in the realm of moral judgements, but otherwise it becomes utterly unhelpful. In fact, most of the menial decisions we make in our daily lives have little to do with being moral. Hence, morality is practically inconsequential in our journey to uncover what makes us happy and gives meaning to our…show more content…
To start, one must make sure to refrain from generalizing “where one must not generalize.” Nietzsche states that “the difference among men becomes manifest not only in the difference between their tablets of goods—in the fact that they consider different goods worth striving for and also disagree about what is more and less valuable, about the order of rank of the goods they recognize in common—it becomes manifest even more in what they take for really having and possessing something good.” In this sense, the factor for our happiness is entirely contingent on what we personally value. Does this leave us more vulnerable than when we possessed the crutches of morality? Perhaps, but this is not necessarily a contemptible thing. To give meaning to our lives, we must first know ourselves. When we finally obtain self-awareness, we will be able to discern what we personally require for a fulfilling life. Thus the secret to a satisfactory life does not lie in a strict adherence to any variant of morality, but rather in the endeavour of self-discovery and the active pursuit of what we
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