It may be that he does; I myself have as yet read very little of Nietzsche and so am not necessarily in a good position to know.
Nietzsche decided that "a critique of moral values" was needed, that "the value of these values themselves must be called into question". This inversion of values develops out of the ressentiment of the powerful by the weak.
Nietzsche rebukes the "English psychologists" for lacking historical sense. They seek to do moral genealogy by explaining altruism in terms of the utility of altruistic actions, which is subsequently forgotten as such actions become the norm. But the judgment "good", according to Nietzsche, originates not with the beneficiaries of altruistic actions.
Rather, the good themselves the powerful coined the term "good". Further, Nietzsche sees it as psychologically absurd that altruism derives from a utility that is forgotten: Such meaningless value-judgment gains currency From the aristocratic mode of valuation another mode of valuation branches off, which develops into its opposite: Nietzsche proposes that longstanding confrontation between the priestly caste and the warrior caste fuels this splitting of meaning.
The priests, and all those who feel disenfranchised and powerless in a situation of subjugation and physical impotence e. To the noble life, justice is immediate, real, and good, necessarily requiring enemies. In contrast, slave morality believes, through " ressentiment " and the self-deception that the weak are actually the wronged meek deprived of the power to act with immediacy, that justice is a deferred event, an imagined revenge which will eventually win everlasting life for the weak and vanquish the strong.
In the First Treatise, Nietzsche introduces one of his most controversial images, the "blond beast". He had previously employed this expression to represent the lion, an image that is central to his philosophy and made its first appearance in Thus Spoke Zarathustra. Nietzsche expressly insists it is a mistake to hold beasts of prey to be "evil", for their actions stem from their inherent strength, rather than any malicious intent.
Similarly, it is a mistake to resent the strong for their actions, because, according to Nietzsche, there is no metaphysical subject. Only the weak need the illusion of the subject or soul to hold their actions together as a unity. But they have no right to make the bird of prey accountable for being a bird of prey.
Man relies on the apparatus of forgetfulness [which has been "bred" into him] in order not to become bogged down in the past.
This forgetfulness is, according to Nietzsche, an active "faculty of repression", not mere inertia or absentmindedness. Man needs to develop an active faculty to work in opposition to this, so promises necessary for exercising control over the future can be made: This control over the future allows a "morality of custom" to establish.
Such morality is sharply differentiated from Christian or other "ascetic" moralities. The product of this morality, the autonomous individual, comes to see that he may inflict harm on those who break their promises to him.
Punishment, then, is a transaction in which the injury to the autonomous individual is compensated for by the pain inflicted on the culprit.
Such punishment is meted out without regard for moral considerations about the free will of the culprit, his accountability for his actions, and the like: The creditor is compensated for the injury done by the pleasure he derives from the infliction of cruelty on the debtor.
Hence the concept of guilt Schuld derives from the concept of debt Schulden. Nietzsche develops the "major point of historical methodology": The origin of punishment, for example, is in a procedure that predates punishment. Punishment has not just one purpose, but a whole range of "meanings" which "finally crystallizes into a kind of unity that is difficult to dissolve, difficult to analyze and The process by which the succession of different meanings is imposed is driven by the " will to power "—the basic instinct for domination underlying all human action.
Nietzsche lists eleven different uses or "meanings" of punishment, and suggests that there are many more. One utility it does not possess, however, is awakening remorse. The real explanation of bad conscience is quite different. A form of social organization, i.On the Genealogy of Morality: A Polemic (German: Zur Genealogie der Moral: Eine Streitschrift) is an book by German philosopher Friedrich benjaminpohle.com consists of a preface and three interrelated essays that expand and follow through on concepts Nietzsche sketched out in Beyond Good and Evil ().
The three Abhandlungen trace episodes in the evolution of moral concepts with a view to. s . School teachers, taking them by and large, are probably the most ignorant and stupid class of men in the whole group of mental workers.
The Philosophy of Friedrich Nietzsche (), pg.
; It was morality that burned the books of the ancient sages, and morality that halted the free inquiry of the Golden Age and substituted for it the credulous imbecility of the Age of Faith. Friedrich Nietzsche (—) Nietzsche was a German philosopher, essayist, and cultural critic.
His writings on truth, morality, language, aesthetics, cultural theory, history, nihilism, power, consciousness, and the meaning of existence have exerted an enormous influence on Western philosophy and intellectual history.
A tremendously influential philosophical work of the late nineteenth century, Thus Spake Zarathustra is also a literary masterpiece by one of the most important thinkers of modern times.
In it, the ancient Persian religious leader Zarathustra (or Zoroaster) serves as the voice for Friedrich Nietzsche's views, which include the introduction of the controversial doctrine of the Übermensch, or. Friedrich Wilhelm Nietzsche (/ He wants a kind of spiritual evolution of self-awareness and overcoming of traditional views on morality and justice that stem from the superstition beliefs still deeply rooted or related to the notion of God and Christianity.
Books Nietzsche and Morality Roger Caldwell responds to an analysis of Nietzsche’s morality.. For many, Nietzsche and morality make an unlikely conjunction.
Certainly, for all his challenging views – or perhaps because they proved all too challenging – he was until recently .