Nietzsche's Sacrifice

“There is a degree of insomnia, of rumination, of historical sense, which is injures every living thing and finally destroys it, be it a man, a people or a culture.” (Nietzsche, 1980: 10)

Friedrich Nietzsche’s On Truth and Lies in a Nonmoral Sense represents a deconstruction of the modern epistemological project. Instead of seeking for truth, he suggests that the ultimate truth is that we have to live without such truth, and without a sense of longing for that truth. This revolutionary work of his is divided into two main sections. The first part deals with the question on what is truth? Here he discusses the implication of language to our acquisition of knowledge. The second part deals with the dual nature of man, i.e. the rational and the intuitive. He establishes that neither rational nor intuitive man is ever successful in their pursuit of knowledge due

The theme that best fits the story is , sacrifice can mean the world. In the story 2BRO2B , the text states , “ ‘Thank you sir ,’ said the hostess. Your city thanks you; your country thanks you; your planet thanks you. But the deepest thanks of all is from future generations.’ ” this evidence shows that once a person kills themselves , the whole of planet earth would thank them and remember them for their good deeds , and not only that, it would let more lives live on earth. The text also states, “If you don’t want my lovin’, why should I take up all this space? I’ll get of this old planet, let some sweet baby have my place.” This text proves that the author uses this theme because in the story, letting yourself die for a child to live is

Friedrich Nietzsche’s book “On the Genealogy of Morals” critiques and examines the origin of human morals. Nietzsche presents numerous strong arguments in this book against society 's moral implications, however, it is his concepts of slave and master morality which are seen repeatedly. These two concepts of master and slave morality are particularly evident in the movie Fight Club. Although Fight Club is a modern-day movie, its storyline and subject matter reveals that it was heavily influence by Nietzsche’s concept of slave and master morality.

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.

According to Nietzsche’s assertions in the first two essays of On the Genealogy of Morals, human beings suffer because they have lost the ability to enjoy life to its fullest extent. A significant shift in morals occurred from the time of the ancient Greeks and Romans, who carried out good deeds with a surplus of energy simply because they could afford to do so, to the predominantly Judeo-Christian era of self-repression. This transition demonstrates a decline in our ability to make sense of our lives and understand our true human purpose. Nietzsche suggests that we have become out of touch with the truth – we are no longer present in our lives. He urges us to recognize the social constraints to which we sometimes unknowingly submit

After connecting the passage to Nietzsche’s opinion of a fulfilled lifestyle, I believe that he would disagree with Smith’s way of living. The two have contrasting ideas, in which Nietzsche’s seems to be a more ethical one in the fullest sense.

His notion of “life-affirmation,” which involves a candid questioning of all doctrines that conflict with life's vast vitalities, however socially prevalent those attitudes might be, is illustrated centrally throughout Thus Spoke Zarathustra. Ultimately, Nietzsche’s life ends after a mental breakdown in 1889 that left him cognitively catatonic until his death at the age of 56 in the year

Humanity’s natural aggression means that civilization is “constantly threatened with disintegration” and it must make every effort to ensure these urges are curbed, in order for its continued existence. He continues in this vein, by stating that, in order for people to “forgo the satisfaction of their tendency to aggression” civilization encourages us to form into groups, however for this to work their must continue to be “outsiders,” that the aggression can be turned towards. This is in accordance with On the Genealogy of Morals, where it is the Slaves ascetic nature that forces them to also control their instincts. Likewise, both Freud and Nietzsche assert that these restrictions cause people to internalise their aggressions, turning inward.

We have choices because, and to the extent that, we live freely. On the other hand, when attempting to control, we relinquish, or at the very least diminish, our freedom by making ourselves amenable to being controlled, which, consequently, limits our experience of life to circumstances and conditions that are not of our choosing. For that reason, the Science of Mind does not endorse techniques of physical or mental control, not even self-control. Instead, we strive for self-expression. And although Ernest Holmes often referred to "demonstrating a control of conditions", what he described was in fact the conscious act of embodying a new thought by "looking away from the conditions which now exist, while accepting better ones." [see Science of Mind, pg.

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.

Although the problem of the relationship between Nietzsche and metaphysics might seem to be a settled issue, this is in fact a quite complicated and fascinating problematic. The difficulty with this subject lies in the often unacknowledged ambiguity that the term ‘metaphysics’ exhibits in Nietzsche's writing, as this word assumes different nuances and connotations in different contexts. Therefore, if we can get past the usual rhetoric on the topic, we come to realize that Nietzsche addresses the topic of metaphysics in at least two distinct ways.

“Suffering” is a word which carries negative connotations, used to incite pity, empathy or fear. Why would it not? Is suffering not simply agony, defined justly by the Oxford Dictionary as “the state of undergoing pain, distress, or hardship” (“Suffering)? Yet, we accept suffering as part of life, a fundamental aspect that defines living. Nietzsche tells us that the very act of living is suffering itself, but to survive is to find value in that suffering. Yet, what sort of value can be attached to an idea so negative? Pico Iyer’s editorial in the New York Times explores the value of suffering, likening suffering to passion and “[p]assion with the plight of other’s makes for ‘compassion’” (________________).I began to think upon the cohesive

In a herd of a people, no one is greater than anyone else. Nietzsche believes that our true instincts are our motives for action and if we ignore them then we are only conforming to a herd. It may be “awkward and difficult for the ear to hear something new; we are bad at listening to unfamiliar music”(81), but we should not be afraid to experience “more morality” (81). I believe that more morality means that morality needs to be expanded to a combination of ideas from the past, even if the go against the morals in place. Not everyone has the will to experience more morality; therefore, in Nietzsche’s society these people would fail because people are too afraid to adjust to something new. In the pre-moral period, they would be considered slaves because somebody must suffer for success to be achieved.

The prophet Zarathustra descended from the mountains after ten years of isolation. He has descended to teach the masses about the overman, and the belief system that accompanies him. Nietzsche, through Zarathustra, is offering a new value system to replace Christianity. This value system can be referred to as ‘Zarathustraism’. A vital part to embracing this value system is the deconstruction of Christianity. Man has redefined Christianity to better suit personal desire, and it has begun to fail as a result. Zarathustraism will teach Man to live in the light of the Overman, free of the negativity Christianity caused.